YALE UNIVERSITY
LIBRARY

THE LIBRARY OF THE
DIVINITY SCHOOL

J'1. JVEW PUBLICATIONS.
A Compendium of the Theological and Spiritual
Writings of Emanuel Swedeiborg; being a Sys
tematic and Orderly Epitome of all his Religious
Worths; selected from more than thirty volumes,
and embracing all his Fundamental Principles,
with Copious Illustrations and Teachings, with
an Appropriate Introduction. Prefaced by a full
life of the Author; with a brief view of all his works
on Science, Philosophy, and Tlieolpgy. Boston :
Crosby, JVichots Se Co. — As is remarked hy the in
dustrious and conscientious compiler of this very
large and handsome volume — "the title-page tells
the Whole story ;" and those, therefore, who read the
title attentively, will need no further information
from us, as to the character of the work. Indeed,
even had we the requisite time and space at com
mand, we should be somewhat puzzled how to say
much of a book of this kind; without putting forth'
too prominently our individual views of religious
matters, and without running counter to the notions
of many people', whom we truly respect. Our.
columns- are not designed for doctrinal discissions.
The public, however, may now, at a small expense,
though with some labor, ascertain first who Sweden
borg was and what he said and did in his long life.
The compiler seems to think the present work is.
specially demanded by, the growing interest in spiri
tual manifestations, intimating his belief in the said
manifestations, and his preference for Swedenborg
as an interpreter of spiritual things. In fine, he
thinks that tlie old church is about dying, and that
a good time is coming for the new church of Sweden
borg. But the writer of this notice has no hesitation
in stating, that on general principles, and without
knowing much of Swedenborg or his doctrines, or
anything to speak of, about the spiritual manifesta
tions of the day — he does not believe that Sweden
borg ever knew; anything more of the unseen -and
future world than his neighbors, or thifcthe so-called
"spiritual manifestations? have the slightest connec
tion with the spirits" of the dead, whether perfect or
imperfect. He has never read the life and works of
Swedenborg, and he has neither the time nor incli
nation for so doing. He regards Swedenborg as
presenting an instance -of the extraordinary de
velopment of both the practical arid poetical or
•imaginative in the same individual. He was, un
doubtedly, a great student and a great philoso
pher. He knew "n great deal. But when he left
the regions of fact- for the realms of fancy, he became
a deluder, either of himself or of other men, or of
altogether. All these opinions, however, may be,
but the stupid and ignorant bigotry of the writer of
these paragraphs. Perhaps he pught to read and'
investigate before saying so much, and perhaps not.
At any rate, he considers it merely absurd, in view
of the numberless ardent and sincere sects of Christ
ians, to put forth the idea that the new church of
Swedenborg is about "to have a great run" upon
earth. He supposes that under whatever banner
men are enrolled, the majority believe- very little,
while a still larger number do not carry their doc
trines into their daily Hves. Such, he thinks, has
always been and ever will be the case, as long as ne
cessity compels us to devote nearly all our waking
hours to the means of livelihood, under pressure of
the world's trials and temptations.

COMPEND OF SWEDENBORG.
Some weeks ago it was announced to our readers that a
compilation from the Theological and Spiritual writings of
Swedenborg was in process of stereotyping, and would soon
be published. This work i.s now lying before us, and the
brief examination which our limited time has permitted us to
bestow upon its general contents has afforded us much pleas
ure. The profound philosophy and important Spiritual dis
closures with which the writings of its author abound have
hitherto been placed beyond .the reach of the masses, and
even many who. have ardently desired to investigate them
have been deterred from the task by the want of funds to
purchase, and of time to peruse, the thirty volumes through
which they are spread. Those of this latter class will be
gratified to know that* all the more essential teachings and dis
closures of Swedenborg have here been condensed, in the
author's own language, in a volume of some five hundred large
octavo, double column pages, and may be had for the small
sum of two dollars.
In looking over the pages of the book, we can not avoid
admiring the judgment which the compiler has displayed in
the selections he has here presented. All the important sub
jects on which Swedenborg has written are classified and
arranged in an orderly manner,, and the essential sayings of
the author upon each are connectedly and methodically pre
sented, references being given to the paragraphs of the works
from which they are selected. By means of the copious in
dex at the close of the volume, the reader may turn in a mo
ment to either of those subjects, and thus with an hour's read
ing possess himself of information respecting the author's
teachings, which weeks of research among his scattered and
ponderous tomes might fail to develop.
Not among the least of the recommendations of this Book,
is the excellent Biooraphy of the author which accompanies
it — the best, perhaps, that has been published, because it is
intended to combine the excellencies of all others. Nor must
we pass unnoticed the Introduction by the compiler, which
is written in a clear, judicious, and discriminating manner,
and may be perused with pleasure and profit, even by those
who may dissent from its views.
Upon the whole, we are compelled^ to regard the volume
before us as among the most important publications of the
times, and as one which is now much needed ; and, without
pretending to indorse its teachings, or commending its author
as an authority to be in any case followed to the neglect of
the teachings of a sound reason, we do most cordially com
mend the book to the perusal of all Spiritualists and others
who are seeking for light upon the most important subjects
that can engage the attention of man. Few such pers^P can
look over the table of contents of this book, without feeling
that it must be highly valuable even as a work of reference.
Orders for the work may be addressed to this office, as its
general depot for New York city. Price $2, with the usual-
discounts to the trade.

I'

JEMAMITIEIL S¥E1II:

COMPENDIUM

OF THE

THEOLOGICAL AND SPIRITUAL WRITINGS

OP

EMANUEL SWEDENBORG :
BEING
A SYSTEMATIC AND ORDERLY EPITOME OF ALL HIS
RELIGIOUS WORKS;
SELECTED FROM MORE THAN THIRTY VOLUMES,
AND EMBRACING ALL HIS
FUNDAMENTAL PRINCIPLES, WITH COPIOUS ILLUSTRATIONS
AND TEACHINGS.
WITH AN APPROPRIATE INTRODUCTION.
PREFACED BY
A FULL LIFE OF THE AUTHOR;
WITH
A BRIEF VIEW OF ALL HIS WORKS ON SCIENCE, PHILOSOPHY, AND THEOLOGY.
" There are five classes of those who read my writings. The first reject them entirely, because they
are in another persuasion, or because they are in no faith. The second receive them as scientifics,
or as objects of mere curiosity. The third receive them intellectually, and are in some measure pleased
with them, but whenever they require an application to regulate their lives, they remain where they were
before. The fourth receive them in a persuasive manner, and are thereby led, in a certain degree, to
amend their lives and perform uses. The fifth receive them with delight, and confirm them in.their
Hves."  SWEDENBOBG.
BOSTON:
CROSBY AND NICHOLS, PUBLISHERS.
NEW YORK: C. S. FRANCIS AND COMPANY; FOWLERS AND WELLS.
PHILADELPHIA : LTPPLNCOTT, GRAMBO, AND COMPANY.
CINCINNATI: TRUMAN AND SPOFFORD.
1853.

Yale Divinity Library
^Itew Haven, Co»a.

Entered, according to Act of Congress, in the year 1853,
By. CROSBY & NICHOLS,
In the Clerk's Office of the District Court of the District of Massachusetts.

The following is an explanation of the abbreviated titles of the works referred to in this Compendium.

A. C. ... Arcana Ccelestia.
A. E. ... Apocalypse Explained
a. a. . . . Apocalypse Revealed.
T. C. R. . . True Christian Religion.
H. H. ... Heaven and Hell.
D L. W. . . Divine Love and Wisdom.
D. P. ... Divine Providence.
C. L. ... Conjugial Love.
E. U. . . . Earths in the Universe.
D. L. ... Divine Love.
D. W. . . . Divine Wisdom.
S. S  Doctrine concerning the
Scriptures.

L.  Doctrine of the Lord.
D  (Decalogue) Doctrine of Life.
C  Doctrine of Charity.
F.  Doctrine of Faith.
H. D. ... Heavenly Doctrine.
D. J. ... Brief Exposition of the Doctrines
of the New Jerusalem.
L. 3. . . . Last Judgment  L. J. coxtin., Last
Judgment Continued.
I. S. B. . Nature of Influx between Soul and
Body.
W. H. . . . Concerning the White Horse, Rev. xix.
S. D. ... Spiritual Diary.*

* It should be remarked, in respect to the quotations from the " Spiritual Diary," that this work is not considered the same
authority as the other writings of Swedenborg, being a posthumous publication, without the author's sanction. It is evidently a
record of his private spiritual experience as it occurred from day to day, and appears to be the first brief notes and groundwork,
from which he afterwards constructed his more matured and authorized works. If there are errors in it, they are generally sup
posed to be corrected in his authorized publications. See another note respecting the Diary, Compendium, numbers 1139, 1140. It
should be well remembered that the whole of the Diary was written before the Last Judgment, which may serve to explain some
otherwise obscure passages in it.

STEREOTYPED AT THE
BOSTON STEREOTYPE FOTJNDBY.

PREFACE.

5s

An attempt is here made to present a fuller ac
count than any yet, of the Life and Writings of
the most extraordinary man who has ever lived.
He was a man who has evidently done as much,
to say the least, to benefit humanity, though not
yet appreciated because of the high sphere in
¦which he labored, as any of the world's most illus
trious benefactors. We are aware, when we speak
thus, that we shall not gain credence in many a mind.
Let truth and time, then, speak for themselves.
Swedenborg is evidently the most unknown man
of the world. There is more to learn, and less
learned, of his voluminous and interminable wis
dom, than the superficial, yea, than the scientific
and philosophic of this world, are by any measure
aware of. And it is a pleasing contemplation at
this day, to see a manifestly popular and growing
desire to know more of the great Philosopher and
Seer of the latter ages, than can be found in
Cyclopsedian, Biographical, and Theological Dic-
tionarieSj most of which bear false witness against
him and his doctrines. He is still regarded by
many, as an insane visionary, or somnambulic
dreamer ; a very learned and good man, but de
ranged on the subject of Theology. Others, and
their number is now largely increasing, are be
ginning to regard him as a man of true spiritual
enlightenment, of enlarged ideas of God, of Na
ture, and of the Spiritual Spheres, but still far
from correct in many of his principles and teach
ings. Still another class, though as yet but small,
have a right appreciation of his noble genius and
mission. It is perhaps useless* to say in this Preface to a
Life and Writings which will speak for them
selves, that he is unquestionably the most tran
scendent human luminary that has ever yet snone
upon our dark world. Even in Science and Philos
ophy, he nobly strode a century before his time,
and his works evince, not of course without minor
ei-rors, an intuitional and decided anticipation of
many of the more recent discoveries. He was a
man, " take him for all in all," who was the most
marvellously gifted of any of the sons of earth,
both on the sides of nature and of spirit. He
Combined them both in his God-given grasp, and
there can be no question, were it not for his theo
logical character, by which many are vet held
from his scientific works, that he would at this
day take a foremost rank in some of the most ab
struse departments of natural physics and philoso
phy. His discoveries and teachings in Geology,
' Mineralogy, Botany, Natural History, Animal and
Human Physiology, Chemistry, Crystallography,
'Mathematics, Mechanics, Astronomy, and Natural
Philosophy, show how deeply the world U indebted

to the labors of this "Great Humble Man," in
whose works on these interesting subjects can be
found the seeds or principles of all that is. known
of the Essences, Forms, Powers and Uses of
Universal Matter; and how far he was in advance
of Bacon, Leibnitz, Newton, La Place, Kepler,
Herschel, Cuvier, or any other man, as a theorist
and author ; and at the same time perfectly free
from all jealousies and animosities growing out of
any of them, as to who should be the greatest in
the Kingdoms of Nature. It may be said of him,
most truly, that " he set one foot of the compass
of truth in God, and with the other, swept all
creation, both animate and inanimate." And this
is particularly true, when we consider him as the
Seer, Theologian, and Philosopher of spirit.
In the present work, we have aimed at a fuller
presentation of him as a man of Science and Phi
losophy, than can be found in any other Biography ;
and this not only for the purpose of showing the
perfectly irrational character of those charges
against him as a mere visionary, void of a solid un
derstanding, and how the world is mistaken in
one of her greatest sons ; but also for the purpose
of showing how well prepared he was, in all the
natural knowledge which man could then acquire,
for that sacred office to which he was at last
called, as the illuminated Teacher of the New
Church. But from the character of this Work, being
more of a compilation than an original composi
tion, we here make one acknowledgment for all,
of indebtedness to the various Biographers of
Swedenborg, especially to Wilkinson and Rich ;
also to various minor publications, such as the
" Intellectual Repository," " New Jerusalem Mag
azine," and other works. We would gladly have
given the usual credit, passage by passage, for
the many extracts we have made ; but as the first
part of the work was made up before it was con
templated to publish it as a Prefix to this " Com
pendium " of his writings, it would be very diffi
cult now to refer to the many sources, for the par
ticular page of each publication quoted from.
And as the extracts from the Biographies above
referred to, involve so much that is drawn from a
common source and from each other, particularly
from the "Documents concerning the Life and
Character of Swedenborg," therefore, for all suffi
cient purposes, we have chosen to give this gen
eral credit. But where long extracts occur, which
are characterized by the author's peculiar mode
of thinking, we have, nevertheless, with the ex
ception of the first part above referred to, given
the particular credit as usual. COMPILER. (3).

CONTENTS OE THE LIEE

PART I.
Swedenborg, the Philosopher of
Nature, .
Travels and first Publications,
The Principia,
Theories of Gravitation,
The Planetary System,
Magnetic Spheres,
Philosophy of the Infinite, and the Inter
course between Soul and Body, .
Travels, and Remarks on Political and
Religious Institutions,
Economy of the Animal Kingdom,
The Blood and the Spirituous Fluid,
Brains, Heart and Lungs,
Posthumous Tracts, ....
The Animal Kingdom 
Miscellaneous Works. Their Character
and Tendency, . .
Worship and Love of God, .
Swedenborg's Style, ....
Philosophic and Scientific Genius, .

PART n.
Swedenborg, the Seer, Theologian,
and Philosopher of Spirit,
Inward Breathings, and other Indications
of a Spiritual Constitution,
Opening of Swedenborg's Spiritual Sight,
Swedenborg's Divine Call,
First Preparations for his new Mission, .
/The Arcana Ccelestia,
Executed Criminals,
-The Last Judgment,
< Heaven and Hell, .
,Earths in the Universe, ,
, Doctrine of the New Jerusalem, .
Spiritual Sight. Immanuel Kant, .
Spiritual Intercourse, ....
Spiritual Foresight, ....
Political Principles and Deliberations, .
Sight of a Death. Contribution to Sci
ence, 
Doctrine of the Lord, ....
^Divine Love and Wisdom,
' The Sacred Scripture, ....
, Faith, Life, and Providence, .
Spiritual Diary, 
Apocalypse, 
Meeting with Dr. Beyer,
• Apocalypse Revealed, ....
Travels, Anecdotes, &c,
Kant's Inquiries, .....
Visit from Virgil. Deceased King,
Conjugial Love 
Christ's Power over all Flesh,

'<¦

58
1416 1721 23252628 33 3335 4042 4445

48 495156 5758 626365 67
6869
70 7272 747475 76 7878 7979 8081 8384 86 88

Doctrines of the New Church, and Com
mencement of Persecution,
Intercourse between the Soul and Body,
Persecution, and Defence of his Opinions,
Spiritual Phenomena. The Insane and
Idiotic, 
Offering to Science. Journey to Amster
dam. An Evening at Copenhagen, .
Our Opinions follow us into the next Life,
Testimonies to Spiritual Intercourse,
-True Christian Religion,
Mental Peculiarities. Last Sickness,

88 9192 94 95 97
97 9899

.His Connection with Rev. John Wesley, 100
Close of his Earthly Life,

part m.
Personal Testimonies and Anecdotes,
Phenomena of Spiritual Intercourse,
Anecdotes, &c,
Diet, .
Sleep, .
Conversation,
Peculiarities, Habits and Manners,
Editions of the Bible
Swedenborg,
Character,

made

Use

of by

101

103 105 106 108 109109 109110 111 111

PART IV.
Concluding Reflections, . . . ,
Qualifications for his sacred Office,
Testimony of Oberlin, . ...
Children's Questions answered,
Opening of Religions and Superstitions,
Opening of History and Science, .
Harmony or Union,
The Philosophers are the Mystics, .
Swedenborg wanted, APPENDIX.
The Familiar Spirit, ....
Octonary Computus, ....
First public Advertisement of Sweden
borg's Writings, ....
First Reception of the Writings of Swe
denborg, ......
Notice of the London Monthly Review, .
Extract from the Commencement of Wil
kinson's Biography, ....
Testimony of Professor Gorres,
Extract from the Memoir by Rev. O.
Prescott Hiller, .....
Testimony of the late Rev. John Clowes,
A.M., 
The New Church,  (4)

112112 113116116118119 119120

123123124126126126127 127128 128

LIFE AND WRITINGS
OP
EMANUEL SWEDENBOEG.

PART I.
SWEDENBORG, THE PHILOSOPHER OF
NATURE.
1. Emantjel Swedenborg was born at-
Stockholm, the capital of Sweden, January
29, 1688. He was the third child, and the
second son, of seven children. His father,
Dr. Jesper Swedberg, was for several years
chaplain of a regiment of cavalry, but was
finally made Bishop of Skara, in West Goth
land, and also superintendent of the Swedish
Lutheran churches in London, Eng.., and Penn
sylvania, U. S., their location in this country
being about the Delaware, and their station
in Philadelphia. He was a man of consider
able learning and abilities, free from bigotry
and sectarianism, and bore an excellent pri
vate and public character. It is said that one
of the family came to America and settled in
Canada. The bishop mentions in his diary,
" that he, his wife, and all his children, except
Catharina, were born on a Sunday."
2. The character of this prelate stood high
in Sweden; his voice was heard on great occa
sions, whether to reassure the people under
the calamity of battle or pestilence, or to re
buke the vicious manners of the upper classes,
or the faults of the king himself; he labored'
with constant and vigorous patriotism to rouse
the public spirit of the country for useful and
Christian objects. Swedenborg's parentage
and home were, therefore, happy omens of
his future life ; he was brought up with strict
but kindly care ; was carefully educated by
his father in all innocence and scientific learn
ing ; and enjoyed the opportunities afforded by
the sphere and example of family virtues, ac
complishments, and high station, with which
he was surrounded.
3. The only record we have of his child
hood is in a letter which he wrote late in life to
Dr. Beyer. " With regard to what passed in
the earliest part of my life, about which you
wish to be informed : from my fourth to my
tenth year, my thoughts were constantly en
grossed, by reflecting on God, on salvation,
and on the spiritual affections of man. I
often revealed things in my discourse which

filled my parents with astonishment, and made
them declare at times, that certainly the an
gels spoke through my mouth.
4. " From my sixth to my twelfth year, it
was my greatest delight to converse with the
clergy concerning faith ; to whom I often ob
served, that charity or love is the life of faith,
and that this vivifying charity or love is no
other than the love of one's neighbor; that
God vouchsafes, this faith to everyone; but
that it is adopted by those only who practise
that charity. I knew of no other faith or be
lief at that time, than that God is the Creator
and Preserver of nature ; that he endues man
with understanding, good inclinations, and
other gifts derived from these. I knew noth
ing at that time of the systematic or dogmatic
kind of faith, that God the Father imputes
the righteousness or merits of his Son to
whomsoever, and at whatever times, he wills,
even to the impenitent. And had I heard of
such a faith, it would have been then, as now,
perfectly unintelligible to me."
5. This information from Swedenborg him
self shows at how early a period he was pene
trated with that theological reform which id
all in all in his latest writings ; and when to
this it is added, that his sayings at the time
were so extraordinary that his parents used to
declare that " the angels spoke through his
mouth," we see how deeply were the prepara
tions laid for that spiritual and mental condi
tion which his mature years were to present.
6. In the sequel we shall have to point out
some psychological peculiarities that occurred at
" his morning and evening prayers " during his
tender years ; but at present we only note how
free his father had left his mind of Lutheran
dogmas, and how much his future course was
indebted to this early respect which the Bishop
paid to his son's independence. Reared as
he was under a strict ecclesiastic, it is surpris
ing that up to his twelfth year he knew noth
ing of " the plan of salvation," whether it argues
his own inability to learn it, or his father's
disbelief in it, or the omission of the latter,
from whatever motives, to teach it to his son.
Dr. Swedberg, however, was a serious and
earnest man, and under date of April, 1729,
he thus writes of the subject of our memoir :
(5)

LIEE AND WRITINGS OE EMANUEL SWEDENBORG.

" Emanuel, my son's name, signifies ' God
with us' — a name which should constantly
remind him of the nearness pf God, and of
that interior, holy, and mysterious connection,
in which, through faith, we stand with our
good and gracious God. And blessed be the
Lord's name ! God has to this hour indeed
been with him ; and may God be further with
him, until he is eternally united with Him in
his kingdom."
7. It may be mentioned here, also, that the
father of Swedenborg had an evident natural
tendency to a faith in the supernatural charac
ter of many of the occurrences of this life.
" Several of Bishop Swedberg's works,"
says Sandel, " seem to show a tendency to
behold in certain events a species of prophetic
indications." The bishop was particularly
pleased to inform himself of supernatural ap
pearances, one of which he recorded in his
works, and also wrote an account of it to the
Bishop of Bristol in 1710, wherein he said,
that " its truth was certain," and had been
confirmed by the personal inquiries of Field
Marshal Count Steinbock. He ended his let
ter to the bishop thus: "T am not inclined
myself, and would be far from persuading any
one, to credulity and superstition. But may
not the all-wise God, in all ages, think it ne
cessary, by extraordinary instances, to fix
upon the minds of mankind some signal im
pressions of his overruling power, and of the
truth of his holy gospel ? " More may come
out on this head, when Bishop Swedberg's
Autobiography is published. Here, also, we
may see, in part, the prepared foundation for
the genius of the son.
8. The subject of this memoir, from his ear
liest childhood, was remarkable for his great dil
igence and usefulness ; while every thing in
him tended to mature his mind in knowledge.
His private character, from youth to man
hood, was altogether irreproachable. At the
University of Upsala, in Sweden, he received
such an education as was calculated to form
his character to virtue, industry, and solid
learning ; particular attention being given to
those branches of science that were to consti
tute his chief occupation ; such as mineralogy,
the languages, mathematics, and natural philoso
phy. Thus he began his career, as a practical
mechanician and engineer, in the deepest study
of thelnathematics andgeneral physics.
9. In 1709, at the age of twenty-one, he
took his degree of Doctor of Philosophy, for
which occasion he published an Academical
Dissertation, consisting of select sentences from
Seneca, and Publius Syrus, the Mimic ; giv
ing parallel aphorisms and passages from
Erasmus, Scaliger, and other writers, and il
lustrating them with his own comments. This
work is a proof of his acquaintance with the
best classical writers, at an early period of
life, and of the tendency of his mind to dwell
on higher subjects. It was dedicated to his;

father, in language expressive of the most re
spectful and affectionate regard. The work
displays superior scholarship, precocious judg
ment, and a style of classic purity, which ob
tained for him great praise, and which was indi
cated, at the time, by the dedication to him of
a Greek Poetic Eulogy, in the following
words : " To Emanuel Swedenborg, a youth
of distinguished genius, and illustrious both by
his birth and the glory of his erudition, when
he published his ' Dissertation and Comments
on the Maxims of Publius Syrus, and others.'"
In the same year he published a metrical
Version of the Twelfth Chapter of Ecclesias
tes, which is much admired for its spirit, ele
gance, and poetic feeling. This was succeed
ed, in 1710, by his Ludus Heliconius, &c, a
collection of miscellaneous poems in Latin,
among which is an excellent ode, in celebra
tion of a great victory, gained, principally, by
undisciplined troops, under Steinbock, over
their Danish invaders. The following is a
translation of it : —
" Lulled be the dissonance of war — the crash
Of blood-stained arms — and let us listen now
To sweetest songs of jubilee. From harp
And thrilling lyre, let melodies of joy
Ring to the stars, and every sphere of space
Glow with th' inspiring soul of harmony.
Phoebus applauds, and all the muses swell
Our glory on their far-resounding chords.
Well may the youthful poet be abashed,
Who sings such mighty enterprise, — his theme
So great, so insignificant his strain ! —
Let Europe boast of Sweden — in the North,
South, East, and West, victorious. — Round the
Pole
The seven Triones dance exultingly,
While Jove the Thunderer sanctions his decree,
Never to let the hyperborean bear
Sink in the all-o'erwhelming ocean stream ;
For when in the wave he bathes his giant limbs,
'Tis but to rise more proudly. Even now
The fertile Scandia wreathes her brow with
flowers,
And Victory's trophies glitter over Sweden.
The God of battles smiles upon our race,
And the fierce Dane sues for our mercy :  Yea
The troops insidious Cimbria sent against us,
Lie scattered by a warrior young in arms.
Though Swedish Charles, our hero King's afar
In Russian battles, his bright valor fills
The heart of Steinbock — the victorious one ; —
These names of Charles and Steinbock, like a
spell,
Created armaments, and hurled pale fear
Among our foes. — Steinbock! thy red right
hand
Hath smitten down the spoiler ; and in thee
Another Charles we honor, and rejoice
To hail thee hero of thy grateful country.
Bind the triumphal laurel round thy brow ;
Such chaplet well becomes the invincible :
Ascend thy chariot — we will fling the palms
Before thee, while the peal of martial music
Echoes thy high celebrity around.
Hadst thou in olden times of fable lived,
I had invoked thee as a demigod.
Behold how gJJtteringly in nprthern heaven
Thy star exults : the name of Magnus fits

LIEE AND WRITINGS OE EMANUEL SWEDENBORG.

Both it and thee, inseparably linked.;
In thee, the genius of tlie North expands,
And all the virtue of thy. ancestry
IJlustrates thee. Chief of our gallant chiefs —
Too gallant for a song so weak as mine —
Oh ! could their names enshrined in monuments
Appear, how would the eyes of Sweden kindle
To read them ! Coronets of gold for thee
Were all too little recompense ; — hereafter,
A crown of stars is all thine own. The foe
Lies broken by thy force and heroism :
Numerous as Denmark's sands they came —
how few
Returned — their princes and their soldiery
Repulsed with scorn, while shuddering horror
hung
Upon their flight — Jove's thunderstorms as
sailed
Their bands of treachery, daylight was eclipsed
In thickest clouds, and the pure cause of God
And patriotism triumphed. Ay, the cause
Of Sweden's royalty, which Denmark strove —
How vainly — to despoil. Our king perceived
Their rising hatred ; poets were forbid
To sing his praise — his praise beyond compare :
For this, in sooth, the land was steeped in blood ;
Even for this, the fire and sword laid waste
Our native soil. Then let each warrior bind
The laurel chaplet, and the bard exult
O'er slaughtered rebels. For the destiny
Of Charles shall yet awake the Muse's hymns.
Ah, soon return. — Oh, monarch of our love !
Oh ! Sun of Sweden, waste not all thy light
To illume the crescent of the Ottomans ;
Thy absence we bewail, wandering in glooms
Of midnight sorrow — save that these bright stars
That lead us on to victory, still console
Thy people's hearts, and bid them not despair."
10. The poems of Swedenborg display fancy,
but a controlled imagination. If we may con
vey to the English reader such a notion of
Latin verses, they remind one of the Pope
school, in which there is generally some theme'
or moral governing the flights of the muse.
Under various forms, they hymn the praises
of patriotism, love, friendship, and filial regard,
and they love mythological clothing. It is
noteworthy that we find so methodical a phi
losopher as Swedenborg making courteous
passes with the muse, as though to acknowledge
the truth and import of immortal song. Still
his effusions were hardly more than a polite
recognition of poetry, that sweeter and weaker
sex of truth ; for to call Swedenborg himself
a great poet, as Count Hopken has done, is
blind and undiscriminating. He did indeed
weave great poetry at last, but it was by the
order and machinery of a stupendous intelli
gence* and poetry so produced is not proper
poetry but reason, — is not female but mascu
line truth.
11. There is not, however, a poem in this
collection, more beautiful than the academi
cal dissertation, which assumes the pious and
humble form of an epistle to his father. It is
not in rhythm indeed, but there is the poetry in
it, which is so often vainly sought in measured

syllables. As a double proof of the filial
respect which attached Swedenborg to his
parent, and the tender care which that parent
had lavished on his education, it possesses an
interest which fairly entitles it to a place in
our memoir.
" To my most beloved parent, Jesper Swedberg,
Doctor of Theology, and venerable Bishop of the
diocese of Skara, with feelings of the utmost
veneration and love : —
" As there is nothing more sacred and delight
ful than to follow the steps of our ancestors and
parents, and especially those in which we may
imitate as well as honor their example, I experi
ence no small pleasure and delight in dedicating
these first fruits of my studies and labor to that
beloved parent, through whose paternal kindness
and guidance my mind was first trained in piety,
knowledge, and virtue. May I grow up, with in
creasing years, in the imitation of those deeds
which have covered the name of my parent with
honor and celebrity; and resemble Thee, O
Father, while I emulate thy literary accomplish
ments ! How much joy did I experience when I
beheld thee present to witness my first appearance
in public ! and what more suitable opportunity
could I desire for thee to witness the nascent,
feeble abilities of thy son, humbly endeavoring to
imitate the genius and talents which have shone so
resplendently in thee ? when thou didst behold,
with an eye full of parental love and complacency,
the studies to which thou didst so tenderly prompt
me and guide me in my childhood and youth, daily
brought to greater maturity. Accept, therefore,
with a propitious smile, these first fruits of my
public offering as a debt of filial gratitude and of
love. Accept, O excellent parent, this humble
offering, the fruit of thy paternal kindness, which
derives whatever it may possess of merit and of
usefulness from thy paternal care and solicitude in
my behalf. If I were but permitted on this occa
sion to celebrate thy praises, I should consider no
labor, no exertion too much in commemorating the
merits thou hast deserved of thy family and thy
country ; but as I know that thou wouldst rather
enjoy the tacit, filial regard and veneration of thy
son, than have thy praises proclaimed by the voice
of applause, or the trumpet of fame, I will also
obey thee in this ; and I will only say that as often
as I approach the throne of mercy, and bend my
knees in the presence of Almighty God, that my
heart is penetrated with the most lively emotions,
when the prayer is uttered for thy health, welfare,
and happiness. To God, therefore, the Greatest
and Best, I pour forth my grateful thanks that thy
life has been hitherto so mercifully spared ; and
as thy age is now advancing with rapid strides,
and its venerable signs begin to appear in thy
hoary locks and furrowed brow, I, with many
others, sincerely pray that thy life may be pro
longed, and that thy declining years may be blessed
with health and peace. Spared to our heartfelt
wishes, may thy years be extended beyond those
of thy children. To adopt the fervent exclama
tion of the old Romans, — ' De nostris annis Tibi
Jupiter augeat annos,' May Heaven lengthen thy
days even at the expense of ours. This, dearest
Father, is the prayer of thy most dutiful and
obedient son,
"Emanuel Swedberg."

8

LIFE AND WRITINGS OE KMANUEL SWEDENBORG.

Travels and first Publications.
12. Swedenborg's collegiate period having
thus closed, at the age of twenty-one or twenty-
two, according to the usual custom of his day,
he commenced his travels, by taking ship to
London ; during which excursion, he relates,
in a letter to his brother, the following adven
tures that befell him.
" On the voyage, my life was in danger four
times : first, on some shoals towards which we
were driven, until within a quarter of a mile of
the raging breakers, and we thought we should
perish. Afterwards we were chased by some
Danish pirates, sailing under French colors ; and
it was with difficulty we escaped them : the next
evening, we were fired into by a British vessel,
which mistook us for the pirates ; but providential
ly, we did not suffer much damage. Lastly, in
London itself, I was exposed to a more serious
danger. While we were entering the harbor,
some of our countrymen came in a boat to us, and
persuaded me to go with them immediately into
the city. Now it was known in London, that an
epidemic was raging in Sweden, and therefore, all
that arrived from there, were forbidden, on pain of
death, to leave their ships for six weeks after their
arrival : so I, having transgressed this law, came
very near being hanged, and was only freed, on
condition, that if any Swede attempted the same
thing again, he should not escape death."
Thus was manifest the watchfulness and pro
tecting care of Providence, to preserve the
young man alive, for it was not possible that his
stupendous labors could be thus spared from the
world. 13. After spending a year in London and
Oxford, he says in another letter, —
" I went to Holland, and saw its chief cities.
At Utrecht I tarried a long time, while Congress
was sitting, and Ambassadors were gathering from
nearly all the Courts of Europe. Thence I went
into France, passing through Brussels, &c, to
Paris. Here, and at Versailles, I spent a year ;
then I went by public coach to Hamburg, and
thence to Pomerania and Greefswalde, where I
remained some time, while Charles the Twelfth
was coming from Bender to Stralsund. When the
siege began, I departed in a small vessel, together
with a lady by the name of Feif ; and by Divine
Providence was restored to my own country, after
more than four years' absence."
14. During this journey, he appears to
have composed a small volume of Fables and
Allegories, in Latin Prose, under the title of
" The Northern Muse," sporting with the
deeds of Heroes and Heroines, after the man
ner of Ovid. They shadow forth the virtues
and exploits of certain Scandinavians '; or, as
he calls them, " kings and great people."
This work was published in 1715, at the age
of twenty-seven, and in the same year, his
Oration on the return of Charles XII. from
Turkey. In this work there is evidence ot
an acute faculty of observation, of consider
able power of fancy and humor, and especial
ly of a regard to the forms of mythological
lore. In the latter respect it suggests the

Worship and Love of God, a work of thirty
years later date, which we shall have to notice
presently. At this time Swedenborg wrote
to his brother-in-law, that he was " alternating
mathematics with poetry in his studies," an
instance of his early flexibility, and which
sheds light upon his future deeds.
1 5. Young Swedenborg was new on the thresh-
'old of active life ; and, from what his father
says, it is evident that his son was at perfect
liberty to choose his own profession ; for the
good bishop writes — "I have kept my sons
to that Profession, to which God has given
them inclination. I have not brought up one
to the Clerical office ; although many parents
do this inconsiderately, and in a manner not
justifiable ; by which the Christian Church
and the clerical Order, suffer not a little, and
are brought into contempt." What a bless
ing to have such a wise and discriminating
father ! The profession, to which our Author
brought his great talents and integrity, was
that of Mining and Smelting, and various
mechanical and engineering works : and his
letters from abroad show, that few travel more
usefully. Mathematics, Astronomy, and Me
chanics, were his favorite Sciences, and in
each of them he had already made great pro
ficiency ; but his pursuit of knowledge was
ever united with untiring zeal to benefit his
country : hence, whatever inventions, discov
eries, and good books he met with abroad, he
was sure to send home, accompanied with
models and suggestions of his own.
1 6. His versatility of talents is seen by his
attachment to Mathematical and Philosophical
researches, as manifested in the publication of
his Essays on these subjects, in a Periodical
Work which he edited, called — " Daedalus
Hyperboreus ; " or, experimental Mathe
matics and Physics ; which was issued from
1716 to 1718, inclusive. In the Preface of
his Works, he showed how little he valued
what the world calls " Impossibilities ; " for he
even then thought of vessels for navigating
the Air, and spoke of them as among the
things which the Age required: indeed, he
was imbued with the very spirit of our Steam,
Railroad, and Telegraphic Era : as we shall
perceive in his works hereafter to be exam
ined. 17. In 1716, at the age of twenty-eight, he
was invited by Polheim, " the Archimedes of
Sweden," and Counsellor of the Chamber of
Commerce, and Commander of the or^er of
the Polar Star, to go with him to Lund, and
meet Charles XII. (who had just escaped from
Stralsund,) and engage in such works as de
manded the exercise of his practical skill ; as
an instance of which, the fact may be stated
that young Swedenborg contrived to transport
(on rolling machines of his own invention,)
over valleys and mountains, two galleys, five
large boats, and a sloop, from Stromstadt to

LLEE AND WRITINGS OE EMANUEL SWEDENBORG.

Iderfjol, (which divides Sweden from Norway
on the south,) a distance of fourteen miles ; by
which means, the King was able to carry on
his plans, and, under cover of the galleys and
boats, to transport on pontoons, his heavy
artillery, to the very walls of Frederickshall.
It was under those circumstances, that Charles
became acquainted with our Author, and took
him under his royal patronage, expressing a
wish that he should become Polbeim's assist
ant, and eventually his successor. Swedenborg,
without solicitation, had his choice of two of
fices ; either a Professorship in the University
of Upsala, or Extraordinary Assessor of the
Board of Mines, which was a Constitutional
Department of the Government, having in
spection over the Mines and Metallic Works,
embracing the whole mineral wealth of
Sweden : he preferred the latter, and a warrant
was made out accordingly, and signed by the
King, who also wrote a letter to the College
of Mines, ordering, that Swedenborg should
have a seat and voice in the Institution, when
ever he could be present, and especially, when
any business of a mechanical nature was to
be considered.
18. Swedenborg was never married ; which
was not owing to any indifference towards the
other sex, for he' esteemed the company of
an intellectual woman, as one of the most
agreeable pleasures. Here, however, it may
be proper to mention an interesting circum
stance in the life of our Author, who was not
only Polheim's coadjutor, and pupil in Math
ematics and Mechanics, but was a sojourner
at his house. Emerentia, the second daughter
of Polheim, was a beautiful and an accom
plished young lady ; and it is not at all strange
that Swedenborg should become attached to
her ; nor that the King should persuade her
father to give him his daughter in marriage :
but when Swedenborg perceived that his love
was unreciprocated, and that Emerentia was
unhappy under her written agreement to
marry him at some future day, he freely re
linquished his claims, and left the house with
a determination never to enter into the mar
riage covenant ; and considering the nature of
his studies, and the life of prodigious concen
tration and labor he was thenceforth to lead,
demanding the quiet of a single life, and the
absence of ordinary impediments to solitary
and public energy, we are rationally satisfied
with his self-imposed celibacy ; thus Providence
overruled it for greater good :-he could not then
have entered into a marriage, which would
have corresponded to his subsequent state.
19. In 1718, at the _age of thirty, he fur
nished additional proofs of his talents and in
dustry, by publishing an "Introduction to
Algebra," under the title of " The Art of
Rules ; " which was honorably reviewed in
the "Literary Transactions of Sweden ; " not
only that the Author was the only Swede,

who wrote on the higher branches of the sub
ject, but for its excellence, clearness, and
practicability. It is comprised in Ten Boohs,
and treats on the following subjects : Book one
contains the Definitions and Explanations of
the Terms employed, and the simple Arith
metical Processes. Book two, The Mechani
cal Powers, the Lever, Pulley, Inclined Plane,
&c, with a variety of Problems. Book three,
Laws of Proportion ; also numerous Prob
lems. Book four, Geometrical Theorems,
Stereometry, and Specific Gravity. Books five
and six, The Properties of the Parabola and
Hyperbola, with numerous other Problems.
Book seven, Theory of Projectiles and Artil
lery, with many Problems. Books eight,
nine, and ten, On Adfected Roots and the In
tegral and Differential Calculus. This pro
found Work was followed by his New Method
of Finding the Longitude of Places by Lunar

20. Here we may observe, that from cer
tain Letters, written by Swedenborg, it ap
pears that he was far from being satisfied
with his position and prospects ; although he
enjoyed to its full extent, the King's patronage
and friendship; for he complains, — "That
his labors are not appreciated, that his pro
ductions are looked down upon by a number
of political blockheads, as mere scholastic ex
ercises, which ought to stand back, while their
presumptuous finesse and intrigues ste.p for
ward." And we find that a majority in our
day look upon the Arts and Sciences in a
similar manner ; which is one great reason
why they and Humanity do not progress more
rapidly. 21. In 1719, the family of Swedberg was
ennobled,, by Queen Ulrica Eleonora, from
which time our Author bore the name of
Swedenborg, (by which his nobility . was
signified,) and he took his seat with the
Nobles op the Equestrian Order, in
the Triennial Assemblies op the States :
but his new rank conferred no title, beyond
the change of his name ; nor was he a Baron,
or Count, as some have supposed. In Sweden
he was always spoken of as the Assessor Swe
denborg. 22. In 1719,„he published four Works, first,
A Proposal for fixing the Value of Coins, and
determining the Measures of Sweden, so as to
suppress Fractions, and facilitate Calculations :
after which, he was commanded by his Sov
ereign to draw up an Octonary Computus, (a
mode of computing by eighths,) which he
completed in a few days, with its application
to the received divisions of Coins, Weights, and
Measures : a disquisition on Cubes and Squares,
and a new and easy way of extracting Roots ;
all illustrated by appropriate examples. It
may here be mentioned that he had the honor
of introducing the Differential Calculus into
Sweden ; also that he wrote to Norberg, the

10

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

Biographer of Charles XII., that this King,
in a conversation with him and Polheim, not
only proposed, but actually produced in his
own handwriting, a Decimal Mode of Numera
tion, founded on ciphers up to 64 : and as he
gave this specimen to our Author, he ob
served, " that he who knows nothing of the
Science of Mathematics, does not deserve to
be considered a rational man : " a sentiment,
adds Swedenborg, truly worthy of a king.
2. His next Works were, " A Treatise on
the Motion and Position of the Earth and
Planets. 3. Arguments derived from the vari
ous Appearances in the North of Europe, in
favor of the Depth of the Waters and great
er , Tides of the Sea, in the Ancient World.
4. On Docks, Sluices and Salt Works."
23. And here again, we hear him lament
ing that his country does not appreciate his
labors, nor take any interest in the mechani
cal and mathematical sciences : he further says,
truly, " In every age there is an abundance
of persons, who follow the beaten track, and
remain in the old way ; while there are a few
who bring forward inventions, founded on
reason and argument. I find that Pluto and
Envy possess the Hyperboreans, (people of
the north ;) and that a man will prosper bet
ter among them by acting the idiot, than by
remaining a man of understanding." The
world around him was in the midnight of the
Past ; but he clearly saw, in the distribution
of human talent, that there was no just pro
portion kept up between antiquity and genius ;
and he labored for the New Era, which is now
dawning upon the earth, — the day of the
great installation of arts, sciences, philosophy,
and religion. His ardent pursuit of geolo
gy, (then a new science), was converting it
self into speculations about the universe ; and
all his works, up to this date, display great
industry, fertile plans, a belief in the penetra
bility of problems usually given up by the
learned, — a gradual and experimental faculty,
and an absence of immaturity. In regard to
general truths, he gave the evidence of a slowly-
apprehending, persevering, and, at last, thor
oughly comprehending mind. His filial love
was very strong, and his energy and fidelity
in business were more useful to him, than
family connection, or clever courtiership. His
religious belief does not any where appear as
yet ; but from his books and letters, it is cer
tain that his mind was not inactive on the
greatest of all subjects, and that he was a
plain believer in revelations, though probably
not without his conjectures as to its meaning
and import. Such was Swedenborg in the
spring and flower of his long manhood.
24. In 1721, at the age of thirty-three, he
visited Holland for the second time, with a
specific view to professional objects, to examine
the mines and smelting works, and to study
the natural sciences ; and, besides being a
contributor to "The Literary Transactions

of Sweden," he published the following
works at Amsterdam : 1. " Some Specimens
of Works on the Principles of Natural Phi
losophy, comprising new Attempts to explain
the Phenomena of Chemistry and Physics by
Geometry ; " 2. " Observations and Discover
ies respecting Iron and Fire, and particularly
respecting the Elemental Nature of Fire, with
a new Construction of Stoves;" 3. "A New
Method of finding the Longitude of Places,
on Land, or at Sea, by Lunar Observations ; "
4. "A New Mechanical Plan of constructing
Docks and Dikes ; " 5. " A Mode of Discov
ering the Powers of Vessels, by the applica-
cation of Mechanical Principles;" 6. "New
Rules for maintaining Heat in Rooms ; " 7.
" Remarks on the Primeval Ocean ; " 8. " An
Elucidation of a Law of Hydrostatics, demon
strating the Power of the deepest Waters of
the Deluge, and their Action on the Rocks,
and other Substances, at the Bottom of their
Bed ; " 9. " A New Mechanical Plan of con
structing Docks, whereby Vessels may be re
paired in Harbors that are not reached by the
Tides ; " 10. " A New Construction of Dams,
or Moles, for arresting the Course of Rivers,
Torrents," &c.
25. The air-tight stove, which has come
into very extensive use in this country, for a
few years past, was patented, it is believed,
by Dr. Orr, of Washington city. The valid
ity of the patent was tried in one of our
courts of justice, in this city, and the case was
dismissed, on the ground that the specifications
of the patent were not sufficiently explicit.
It appears that the principle of this stove was
discovered and made known by Swedenborg
more than a century ago.
26. From Amsterdam, in 1722, at the age
of thirty-four, he went to Leipsic, when he
published his "Miscellaneous Observations
about Natural Things, Especially about Min
erals, Iron, and Fire, on the Strata of Moun
tains: and an Essay on Crystallization."
This work demonstrated a rare power of col
lecting facts, of applying principles, and of
making them useful to mankind. (The ex
penses of this journey were defrayed by the
Duke of Brunswick, who made Swedenborg
many valuable presents, as tokens of favor,
friendship, and benevolence.) In this work,
our author began his travels into future ages,
and intrepidly attempted to scale the heights
of Nature, that he might see its connection
with spirits. He approached the fortress of
mineral truth, with geometry on one hand, and
mechanics on the other; while the laws of
pure science were to be the interpreters of the
facts of chemistry and physics. " The begin
ning of nature," he says, " is identical with
the beginning of geometry : " he therefore at
tempted to traverse chemical essence and
combination by the fixed truths of mathemat
ics, and to carry the pure sciences into those
which are mixed, — interpreting the latter by

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

11

the former. The mixture of theory and
practice in his works, shows the extraordinary
activity of his mind, as well as his, good sense,
and makes every thing interesting and useful ;
for it was not only the mines that he meant to
examine, but all that could fix the attention
of a traveller : hence, nothing seemed to es
cape his observation.
27. One of his discoveries at this time was
that of the gradual subsidence of the Baltic
Sea, which, with his geological observations in
the field, led him to conclude that deep waters
once dovered the inhabited ground ; and that the
unevenness of the land was owing to the accu
mulation of mud, sand, shells, and stones, at the
bottom of the ocean. He also explained the
translation of the huge bowlders which are
dropped here and there over the plains, by al
leging the powerful action of the waves — a
point in which his mathematical skill has been
confirmed by modern science ; in numerous in
stances, he may be said to have anticipated
the enlightened speculations of modern geolo
gists ; but it would be inconsistent with our
limits to dwell upon particulars of this nature.
We will only add that the celebrated Dumas
ascribes to Swedenborg the origin of the mod
ern science of crystallography. We quote,
here, from the New Jerusalem Magazine, of
November, 1830 : —
"The science of crystallography is of recent
origin, and has lately attracted the notice of some
very able men. Nearly all simple substances and
many of the compounds found in nature have reg
ular forms. These are of almost every variety of
shape, but each substance has its own ; and this
original figure, as it may be called, often serves to
distinguish substances which it would be difficult
otherwise to discriminate. The basis of the
science is an analysis of the various figures, so
that they may be reduced to a very few simple
forms, which, by addition one to the other, may
make all the existing varieties. This subject is
mentioned in a work on ' Chemical Philosophy,'
recently published in Paris, consisting of a course
of lectures delivered in the college of France, by
M. Dumas, a gentleman of much and deserved
celebrity. There is a notice of this work in the
forty-fifth number of the Foreign Quarterly Re
view, published in London. M. Dumas distinctly
ascribes to Swedenborg the origin of the modern
science of crystallography. He says, ' It is, then,
to him we are indebted, for the first idea of making
cubes, tetraedes, pyramids, and the different crys
talline forms, by grouping the spheres ; and it is an
idea which has since been renewed by several dis
tinguished men, Wollaston in particular.' The
reviewer afterwards says, that the systems of
Swedenborg and Wollaston differ essentially, but
he does not state wherein the difference consists."
28. We cannot forego, here, a notice of an
other subject, which was the object of Sweden
borg's remark at this time. We allude to the
theory of the Central Fire of the Earth.
, " The opinion has been very prevalent," he
says, " that the nucleus or interior of the earth is
hollow, and filled with a peculiar fire ; and this

first a star, which in process of time was incrust-
ed, and formed a planet. 2. The earth is balanced
in the solar vortex, which seems to be owing to an
internal vacuum, whereby the crust might be bal
anced like a hollow globe of metal. 3. There are
many volcanoes in existence at the present day,
and formerly they were still more numerous ; fur
thermore, there are thermal springs and boiling
waters gushing from the bowels of the earth. 4.
Minerals are formed, and metals,' and many sub
stances undergo various changes in the bosom of
the earth; moreover flowers spring up, and the
earth's crust becomes covered with vegetation.
5. And many mountains have been converted into
lime, and seem to have been burned up by fire. All
these circumstances appear to prove the existence
of a central fire, which, in particular places, bursts
through the crust that encloses it.
" I admit that it is undeniable that a certain
subterranean fire really exists ; that is to say, that
in some parts of the earth's crust a degree of heat
is perceptible, which causes thermal springs, vol
canic eruptions, and many other phenomena ; but
whether this heat proceeds from the earth's cen
tre, and whether there be a cavity full of fire, or
an igneous void — this is to the last degree ques
tionable, and for the following reasons. 1. Be
cause fire cannot live, unless it be enclosed in
hard bodies, as in carbonaceous matter already
mentioned as shut up with the fire in a furnace.
2. But if the furnace contain no solid fuel, although
it be full of flames, no sooner is it closed, than the
fire dies out, lasting in fact no longer than the
heat remains in the hard bodies. Consequently
fire cannot be kept in a cavity unless solid sub?
stances be present. If, therefore, there be any
heat in the centre (supposing a central vacuum to
exist), such heat must come from the substances
of the crust, instead of the crustal heat proceed
ing from the centre. 3. Hence we may conclude
that heat exists in many parts of the earth's crust,
and not in others ; but as for its source, and the
manner in which it is kept up, see the observations
on Thermal Springs." — Miscellaneous Observa
tions, pp. 100, 101.
29. We quote the following from his re
marks on Thermal Springs. After mention
ing various facts and experiments, he con
tinues : —
" From these examples we may now proceed to
consider the subterranean heat which causes the
warmth of thermal springs ; and we may argue
that it will diffuse itself through a whole moun
tain from a very small beginning ; i. e., from some
commingling of sulphur, vitriol, iron, and water.
These substances would prove quite sufficient for
this result, especially in stratified mountains, where
the diffusion would easily take place, according to
the reasoning and experiments already adduced,
These arguments also prove, that when heat is
once shut up in these mountains, it may remain for
centuries without being extinguished ; but as soon
as an opening is made, it breaks forth in flames.
" That there is some sort of snbterranean fire,
confined, however, to the crust of the earth, is suf
ficiently proved by, 1. The existence of volcanoes,
which vomit flames, as Vesuvius, jEtna, and
others. 2. Also of mountains which are occasion
ally hot, and emit hot fumes or vapors. 3. Of
others from which the hottest springs gush forth.
4. In many places calcareous stones are found to

has been attempted to be proved by the following be converted into true lime, and whole mountains
arguments. 1.. The earth appears to have been at , into chalk ; strata of calcareous stone with sili-

12

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

cious matter still enclosed in them, scissel stones,
ubells, &c, are also converted into lime in like
manner; These facts render it impossible to deny
the existence of a crustal fire sufficient to pene
trate whole mountains, especially Such as are 1am-
ellated or stratified ; in which, after they have once
been heated, the fire, provided it be shut up, may
last for ages, without any great consumption of
materials." — Miscellaneous Observations, pp. 34,
35. 30. The above extracts are merely frag
mentary, taken from the author's passing re
marks, and only given to show his manner of
thinking at this stage of his experience.
Modern geology may think of it as it pleases*
31. The following, also, is the concluding
paragraph of his " Reasons to show that Min
eral Effluvia, or Particles, penetrate into their
Matrices, and impregnate them with Metal,
by means of water as a vehicle," — in other
words, his idea of the generation of metals in
the bowels of the earth. He says, however,
" I am not at present speaking of the origin of
the effluvia or exhalations, but only of their ingress
into the veins : should any one be inclined to de
duce the origin of the particles from any kind of
fire, above or below, I shall not here oppose him.
Nor shall I object to any one concluding that
there is an influx of metallic particles from the rays
of the planets, or from the lightest and most mo
bile rays of the sun, which may still be extremely
cold." 32. He thus concludes the article : —
"Since, therefore, the above-mentioned waters
are of such very different kinds, some being im
pregnated with sulphurs, others with mercury, and
others again with salt or other particles adapted to
this combination, and if we may form an opinion
accordingly, we conjecture that such or such a
metal grows or is composed by the meeting of
these different waters. And perhaps posterity
will discover some art, unknown to us, of making
certain species of metals by the mixture of differ
ent waters impregnated with sulphurs, vitriols,
&c. On the above principle it is, that in the same
matrice, and in the same stratum, we frequently

distillation, the larger saline particles are broken
into smaller ones, that is, into acids, which in this
state appear to exert, quite a, different effect from
that of the snlts when larger and entire." — Mis
cellaneous Observations, p. 133.
34. Take, also, a brief remark on Taste : —
" Every metal has particles of its own of a pe
culiar form ; silver has its own particles ; lead and
iron also ; as proved by the phenomena of crys
tallization. Thus silver crystallizes in one way,
iron in another, lead in a third. Every metal forms
crystals corresponding to the shape of its parti
cles. This is also proved by the very different
tastes of different metallic solutions. The solution
of one metal is austere ; that of another is sweet ;
a third is exceedingly nauseous, of which mercury,
is an example ; a fourth is very bitter, like silver.
This variety of taste must surely result from the
form of the particle, which, in proportion as it is
pointed, impresses a varying sensation on the pap
illa? of the tongue." — Miscellaneous Observations,
p. 75. 35. The following is interesting on Light,
Sight, and Sound : —
"It would appear' that the exquisitely minute
particles of ether cannot exhibit the phenomena
of light, unless they are struck by particles equal
ly fine and small. If the latter be too large,
nothing more than a slow and exceedingly dull
undulation will take place in the former ; but the
reverse if both sets of particles be of one small-
ness. Thus, 1. The ether may be set vibrating
by mercury with it3 very minute particles, espe
cially in a vacuum. 2. In like manner the ether
may be made to vibrate, or the ray to undulate, by
any very subtle exhalations, either whole, or de
composed in the air, for instance, by saline ramenta,
by urinous and sulphurous matters, provided their
particles be extremely minute. 3. By the most
delicate ramenta of salts, when broken, as in the
sea. 4. By decayed wood, whilst emitting subtle
particles. 5. And by the effluvia of certain ani
mals excited by motion and friction. 6. I need
hardly say, also by tire, whose particles are so
amazingly subtle, and when undulating will cause
an undulation in the rays, or a vibration in the
ether. 7. So, also, the rays from the sun will
finTfour oTfive lri^dsTf'metairtog^ the whole sky. Hence, accord-
is frequently mixed with copper, lead, and"n|Lt0_*eAuUlila^y^^

gold ; copper with zinc, bismuth, tin, cobalt, and
marcasites of the most various kinds ; which, in
our opinion, may have derived their origin from the
meeting of different waters, that brought with
them the most simple particles of sulphur, salts,
mercuries, &c, &c." — Miscellaneous Observa
tions, pp. 118, 126, 127.
33. Another paragraph we give on Petri-
factidh : —
" If, then, we may use conjectures and ideas, in
conjunction with experience, to enable us to pros
ecute those subjects that are not obvious to the
external senses, we may suppose that the petrify
ing juice is the fluid which oozes and exudes from
the harder stones, such as spar, quartz, stalactite,
&c. ; or is the same fluid that converts soft sub
stances into rock or stone, and otherwise forms
into crystals. Our reason is, that this fluid is
much more subtle than the dropping water already
mentioned as producing the stalactite, and the
stony particles contained in it are smaller and
subtler than those existing in the latter; in
ihe same way as when salt water is subjected to

reasons already stated, that light may arise in cold
substances as well as in hot, and in the dry and
the moist alike.
The sensation of sight points in a manner to a
similar conclusion. The sensations that we have
appear to be nothing more than the very subtle
motions in the smaller particles : and as the most
subtle motion amongst such particles can hardly
be other than undulatory and vibratory, so I do not
know why those persons should be mistaken, who
maintain that sensations are merely vibrations or
very subtle motions in the membranes of our
frame. It does not seem possible that the light in our
eyes can, be, 1. Any quiescent or passive thing.
2. Or any occult quality, for we find in the organ a
mechanism for receiving the rays. 3. We see
the internal tunics or meninges brought from the
interior of the head, and exposed immediately to
the rays. 4. We see a variety of different tunics
and fluids in the eye. 5. In the inner part, where
the rays are collected, we observe a reticular
lining, so that no ray can escape coming in contact
with a considerable portion of the membrane
therein. 6. We find these memhranes conjoined

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

13

with the internal membranes, and the rays received
communicated to the meninges of the brain. 7.
As, therefore, sensation must consist of some mo
tion, and as the smallest motion is the vibratory
and undulatory, I am not aware that there is any
impropriety in assuming that sight or vision con
sists in the undulation of the rays in the mem
branes of the eye. 8. In the same manner as
sound, which we know for certain is produced by
the undulation of the air ; for the ear is mechanic
ally formed for its reception; it is tortuous, fur
nished with membranes, a tympanum, cochlea,
various nerves of the utmost delicacy, malleus,
incus, and all the apparatus necessary for vibra
tion. These subjects, however, will be treated
upon elsewhere. At present it is sufficient to
have pointed out, that light is nothing more than a
motion of the smallest particles, that is to say, of
rays ; and as the vibratory is the most subtle mo
tion, we may perhaps find fresh proofs of the ex
istence of light in the bullular hypothesis, and the
principle of the undulation of rays. But as we are
treating of invisibles, and as thought and geome
try are alone at our service in the investigation, so
we will submit our views to the criticism of the
learned ; and if they can bring forward facts to re
fute our notions, we shall receive the information
in the most grateful spirit." — Miscellaneous Obser
vations, pp. 104-6.
36. Our author's remarks on improved
Stoves, Fireplaces, and the Cause and Cure
of Smoky Chimneys, exhibit the Count Rum-
ford and Franklin spirit to a remarkable de
gree ; but we have no room for extracts.
37. In the preface of his Treatise on the Prin
ciples of Chemistry, he observes, that physics
and chemistry are essentially geometrical, and
that the variety of experiments in both, can
be nothing more than variety in position,
figure, weight and motion of the particles
of bodies ; consequently, that the facts of
these sciences must indicate the geometrical
forms and mechanical motions of the elements
of substances. As the phenomena of the
heavens have at length suggested an astrono
my, founded on mechanical laws, and involv
ing definite forms and movements, so, it was
his design to elicit from the phenomena of
chemistry, the shapes, motions, and other con
ditions of the atoms, or unities of bodies, and
thus to introduce clearness into our conception
of chemical combinations and decompositions.
He did not doubt, that chemistry, in its inmost
bosom, was amenable to the rules of mechan
ics, and that there was nothing necessarily
mysterious in it, nothing occult, nothing but a
peculiar portion of the ubiquitous clockwork
of time and space. His theory is, that round
ness is the form adapted to motion ; that the
particles of fluids, and specifically of. water,
are round hollow spherules, with a subtle mat
ter, identical with ether, or caloric, in their
interiors and interstices ; that the crust, or
crustal portion, of each particle, is formed of
lesser particles, and these again of lesser, and
so on ; water being, in this way, the sixth
dimension, or the result of the sixth grouping

of the particles ; that the interstices of the
fluids furnish the original moulds of the solids,
and the rows of crustal particles, forced
off, one by one, by various agencies, furnish
the matter of the same ; that after solid par
ticles are thus cast in their appropriate moulds,
their fracture, aggregation, the fillings in of
their pores and interstices, by lesser particles,
and a number of other and accidental condi
tions, provide the unities of the multiform
substances of which the mineral kingdom is
composed ; according to which theory, there
is but one substance in the world, which is the
first ; the difference of things is difference of
form ; there are no positive, but only relative
atoms ; no metaphysical, but only real elements ;
moreover, the heights of chemical doctrine
can be scaled by rational induction alone,
planted on the basis of analysis, synthesis and
observation. The Newton of chemistry has
not yet arisen, but when he does appear,
Swedenborg will doubtless be recognized as
its Copernicus.
38. After his return from Germany to
Stockholm, in 1722, he published, anonymous
ly, a work on the Rise and Depreciation of
the Swedish Currency. He was decidedly op
posed to a paper currency, unless it repre
sented a specie basis of equal amount ; remark
ing, in his Memorial to the Senate of Sweden,
" that an empire which could submit with only
a representative currency, would be without a
parallel." And we plainly see the folly of
such an attempt, in the issuing of the old
Continental Paper, by the American Colonies,
millions of which were never redeemed.
39. At this time he entered upon the duties
of the Assessorship, whose function he had
previously been unwilling to exercise, until
he had acquired perfect kribwledge of Metal
lurgy ; hence, he cannot be ranked with those,
who, without capacity, solicit and obtain places
of trust and profit, while destitute, of the re
quisite knowledge to fill them properly. Dur
ing the next eleven years, he divided his time
and labors between the Royal College of the
Board of Mines, and his studies illustrating
Practice and Theory in Business, and Prac
tice and Theory in Science.
40. In a letter to his brother-in-law, about
this time, he makes the following amusing
remarks : " It is the fatality of Mathemati
cians to remain chiefly in theory. I have
often thought it would be a capital thing, if,
to each ten Mathematicians, one good practi
cal man were added, to lead the rest to mar
ket ; he would be of more use and mark
than all the ten." One can now see why he
would ¦ not accept the Professorship of pure
Mathematics that was offered him, but pre
ferred the Assessorship ; for he evidently de
sired to see all truths and principles brought
into practice.
41. In 1729, at the age of forty-one, he was

14

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

elected a member of the Royal Academy of
Sciences, at Stockholm ; and was one of its
most useful and efficient members, both at
home and abroad.- The eminence of this In
stitution may be inferred from the fact, that
so learned and scientific a man as Swedenborg,
was not made one of its members before.
The Principia.
42. We now enter upon another era, in this
great man's life, when his experimenting
youth and manhood were past, and he came
into possession of a region all his own, and
ruled there without a rival, for owing to a
want of discernment in his contemporaries, he
inhabited his intellectual estate, unquestioned,
unlimited, -uncontradicted, and alone. His
wondrous career now commences, in the pub
lication of that masterpiece of human work
manship — the Principia.
43. In May 1733, at the, age of forty-five,
with the permission of Charles XII., king of
Sweden, he went abroad for the third time,
for the purpose of storing his mind with every
kind of knowledge, which was necessary to
the success of his undertaking, and to publish
his great work, in three folio volumes, of about
four or five hundred pages, each, — entitled
Philosophical and Mineral Works ; embracing
the results of the profoundest researches into
the domains of nature, from her primordial
elements, to her greatest organic phenomena.
Although there are three distinct works, each
treating on different subjects, and dedicated to
different persons, yet they are all published
together, and were always alluded to by
Swedenborg, as one work.
44. The first volume is called, " The Prin
cipia, or the First Principles of Natural
Things, being a New Attempt towards a Phil
osophical Explanation of the Elementary
World." This part may be regarded as a
Treatise on Cosmogony, in which the Author
attempts to arrive at the cause, or origin of
the universe, by modes of inquiry peculiar to
himself. He takes the position, that nature,
in all her operation, is governed by one and
the same general law, and is always consistent
with herself : hence he says, there is necessity
in explaining her hidden recesses, to multiply
experiments by observation. The means lead
ing to tfue philosophy, he represents as three
fold. 1. A knowledge of facts, or experi
mental observation, which he calls Experience.
2. The orderly arrangement of those facts,
phenomena, or effects, which he calls Geometry,
or Rational Philosophy. 3. The Faculty of
Reasoning : by which is meant, the ability to
analyze, compare, and combine these facts,
after they have been reduced to order, and
they present themselves distinctly to the mind.
Among other positions he takes, is this, which
is proved by modern science ; " it is possible,
that many things of opposite natures, may

exist from the same first cause ; as fire and
u>a/er, and air which absorbs them both."
45. The above three folio volumes, were beau
tifully printed in Latin, at Leipsic and Dres
den, enriched and adorned with a vast number
of copperplate engravings, illustrative of the
subjects treated of, and an engraved likeness
of the Author ; all done at the expense of the
Duke of Brunswick, at whose cost Sweden
borg was always entertained, with distin
guished favor. The Principia is translated into
English and published in two large octavo
volumes, at the price of seven dollars. This
is truly a magnificent work, and will speak
for itself, centuries to come. Indeed, in many
respects, but little advance has since been
made, beyond the points which our Author
reached. It is regarded by many, as far su
perior to the Principia of Newton.
46. One would hardly imagine, that there are
such mighty principles to be found, under the
modest and simple title of " Philosophical and
Mineral Works ; " but there is great meaning in
this uncommon blending: foe Philosophy is
nothing, unless united with all things ; and in the
ascending scale of its alliances, it solicits the
aid of the mineral universe before arriving at
the higher degrees of elementary forces, the
region of Causes, the Human, and the
ETERNAL. This Work is rendered more
interesting, on account of its containing the
germs of the sublime system of Geological
Science, which stands forth so prominently at
the present day.
47. In his chapter, " On the Means which
conduce to True Philosophy, and on the True
Philosopher," he maintains that no one can
acquire the former, and not become the latter ;
also, that no one can become a true philoso
pher, who is not a good man. Previous to
the Fall, he says, " when man was in a state
of integrity, he had all the essentials of wis
dom and true philosophy inscribed on his
heart : he had then but to open his eyes, in
order to see the causes of all the phenomena
of the universe around him ; but in his present
state of sin and nonconformity to Divine
Order, he is obliged to investigate truths
by a laborious external application of the
mind." 48. R. M. Patterson, late Professor in the
University of Pennsylvania, says respecting
the Principia, — " It is an extraordinary pro
duction of one of the most extraordinary
men that has ever lived. The air of mysti
cism, which is generally thought to pervade
Swedenborg's Ethical and Theological Writ
ings, has prevented philosophers from paying
that attention to his physical productions, of
which I now see they are worthy. Many of
the experiments and observations on Magnet
ism, presented in this work, are believed to be
of much more modern date, and are unjustly
ascribed to much more recent authors."

LIFE AND WRITINGS OE EMANUEL SWEDENBORG.

15

49. " Its pervading idea is the recognition
of external objects as the product of internal
powers, and this not as to form only, but as
to their matter and subsistence. In other
words, it occupies high ground in explaining the
generation of the elements, and ultimately of
solid matter, from the occult forces playing with
in nature, as well as in its attempted explana
tion of those forces themselves, — their origin,
and their procedure till they become material
ized ; the great end which its Author already
had in view carrying him beyond mere ap
pearances in one of the most material branches
of physiology. Two things are virtually as
sumed in all its deductions, namely, the
absolute reality of the Infinite and the exist
ence of finite entities ; it has a good founda
tion, therefore, in common sense, and has ne
cessarily a religious tendency. Descending
from ' The First Natural Point,' — a term
by which pure motion is designated, Sweden
borg defines the phenomena of heat, light,
magnetism, and the elementary substances
themselves, as so many graduated manifesta
tions of Infinite Activity. In the course of
his demonstrations he anticipated many discov
eries which are considered of more recent date,
and amongst others the identity of electricity
and lightning, and the stellar constitution of
the Milky Way, together with a complete
theory of tellurian magnetism." It was in
June 1752, we believe, that Franklin's cele
brated experiment was performed with the
lightning, by which its identity with electricity
was established. Yet no less than nineteen
years previously, in 1733, Swedenborg's Prin
cipia was published, in which this same truth
is reasoned out as a minor consequent to his
philosophy. " Such are the coincidences,"
remarks a London reviewer, "which have
never yet failed in us in any attempted appli
cation of Swedenborg's philosophy, and which
might surprise even the sceptic into a belief
of the brilliancy and originality of his genius."
In respect to tellurian magnetism, " ' the theory
of Swedenborg incontestably proves the exist
ence of the magnetic element ; it establishes,
that the particles of this element being spher
ical, the tendency of their motion is either spi
ral, or vortical, or circular ; that as each of
these motions requires a centre, whenever the
particles meet with a body, which, by the reg
ularity of the pores, and the configuration and
position of its parts, is adapted to their motion,
they avail themselves of it, and form around
it a magnetical vortex ; that if this body pos
sesses an activity [that is, an active sphere]
of its own, if its parts are flexible,, and if its
motions are similar to that of the particles, it
will be so much the more disposed to admit
them  Whence it follows that the
magnetism of bodies depends not on their sub
stance but their form.' Some of the results
of this theory are confirmed by the brilliant

discoveries of Farraday, and it is probably
destined to take its place, along with Sweden
borg's general doctrine of spheres, or exhala
tions, as the only hypothesis capable of ex
plaining the phenomena and correlation of
forces. 50. " Various hypotheses intended to explain
the phenomena of planetary motion had been
constructed, from time to time, on the general
principle that the planets were carried round
the sun by its supposed ambient ether, or
vortex. The most remarkable of these the
ories were those of Kepler, Descartes, and
Leibnitz, who not only preceded. Swedenborg,
but were already thrown into the shade
by the successes of Newton, — who made his
calculations on the presumption that the
planets moved in a vacuum, — before our phi
losopher published his ' Principia.' Far
from dismayed by these circumstances, Swe
denborg boldly attempted to reconcile the
laws of gravity with the existence of a vortex,
and, though it still remains for the highest
authorities to pass judgment on this attempt,
it is sufficient evidence of his great genius that
the circumstances affecting the periodicity of
the comets of Encke and Beila, have left
Astronomers no alternative but an accommoda
tion of this nature. Every one may perceive
how irrational it would be to suppose an im
mense void between the soul and the body.
On the same principle, it is equally contrary to
reason to imagine its interposition between the
sun as the moving power, and the earth. One
of its first consequences is inconsistent with
all analogy ; plants and animals invariably
grow from a central point, and tracks of sen
sation or vital energy are always laid between
that centre and its remotest appurtenances ;
this is the one unvarying plan on which all
unities are constructed. To look at the Uni
verse as a whole, . it is perfectly consistent
with this analogy to regard a planet as one
mighty limb ; or, more humbly, as a single
leaf on the tree of universal life; and then
how unreasonable it becomes to suppose that
it was ever endowed with the separate and
independent forces ascribed to it by the New
tonian hypothesis ! It would be as easy to
imagine that the leaf was created by itself, and
hung upon the tree, or that all the parts of
the body were separately produced, and their
independent functions subsequently formed
into a system. Swedenborg, therefore, has
wisely endeavored to reconcile the demonstra
tions of Newton with the ancient hypothesis
of a solar yortex, and to show how the, planets,
and planetary motion, are derived from the
Sun."— Rich's Sketch, pp. 17-20.
51. In short, Swedenborg makes the magnetic
element the agency which controls the plan
etary movements. In other words, he resolves
the power of gravitation into magnetism, and
shows, moreover, that precisely the same laws

16

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

which govern a single particle of matter in
its properties of motion, govern also all the
heavenly bodies in their orbitual revolutions.
" Inasmuch," he says, " as nature maintains
the highest similarity to herself, both in her great
est and in her least entities, we may, from what
we see and feel, arrive at a knowledge of what
we neither see nor feel. Thus has nature designed
that we should be instructed through the medium
of the senses : in addition to which is imparted to
us a soul, and to tlie soul a faculty of reasoning
and analyzing, a faculty which may extend its
operations even to the senses ; so that, by help of
reasoning and analysis, or of the ratios of the
things we sensate, we may arrive at some knowl
edge of those we do not.
" The magnet with the play of its forces we both
see and we do not see ; hence our wonder at the
phenomena it presents. In tlie magnet and its
sphere there is however a type and effigy of the
heaven ; a mundane system in miniature presented
to our senses and brought within the limits of our
comprehension. In the sphere of the magnet are
spiral gyrations or vorticles ; m like manner in the
sidereal heavens there are spiral gyrations and
vortices. In every vorticle round the magnet
there is an active centre ; in every vortex in the
heaven there is also an active centre. In every
vorticle round the magnet the motion is quicker
near the centre than it is at a distance from it ;
the same is the case in every vortex in the heaven.
In every vorticle round the magnet the spiral gyra
tion is of greater curvature in proportion to its
nearness to the centre ; the same is the case with
every vortex in the heaven. In every vorticle
round the magnet there are, in all probability, cor
puscles fluent round the centre and revolving
round an axis ; such- also is the case with every
vortex in the heaven. The vorticles round the
magnet mutually colligate themselves by means
of their spiral motions, and, thus colligated, form
a larger sphere ; the same is the case in the si
dereal heaven ; — not to mention other points of
agreement of which we shall speak in the sequel.
All things are similar one to the other ;*because
in small things as well as in large, nature preserves
the greatest similarity to herself; especially as the
vorticles round the magnet possess particles and
elements of the same nature as the vortices of the
great heaven ; and inasmuch as these vortices are
similar, as well as their causes, therefore tlie
effects produced are similar.
" Now inasmuch as man is not created prone to
the earth like beasts, but is endowed both with an
upright mien in order to enable him to look up
ward to the heavens, and with a soul derived from
the aura of a purer and better world, in virtue of
which he is allied to heaven ; let us avail ourselves
of this "privilege to exalt our thoughts to the re
gions above ; and from a vile stone of the earth
and its magnetic powers, contemplate what is simi
lar on the largest scale, and learn the nature and
laws of the material heavens both visible and in
visible." — Principia, vol. ii. pp. 230, 231.
52. What can be more philosophically beau
tiful than the above analogy? Swedenborg
moreover observes that the axis of our own
uniyerse is in the galaxy ; that here conse
quently the magnetic power is the strongest,
and hence that here we find the greatest con
densation of solar systems; that our own sun

is not in this axis but a little out of it, and
hence the original, cause of the ellipticity of
the planetary orbits, which he supposes to be
attracted in the direction of the axis of the
common sphere. Theories of Gravitation.
53. We cannot fail here to bestow a passing
notice upon some recent attempts, as indeed
upon suspicions which have always more or
less existed, to account for tlie motion of the
planets by some better theory than mere gravi
ty, or such separate and independent forces
as the universe is supposed to be endowed
with, by the Newtonian hypothesis. A work,
for instance, entitled " Outlines of a System
of Mechanical Philosophy, being a research
into the Laws of Force, by Samuel Elliott
Coues." In this work, the author has taken
strong grounds against the Newtonian theory
of gravitation, conceiving of a more spiritual
theory, and recognizing the Divine Author of
creation altogether more present and imma
nent than mere gravitation, or simple attrac
tion of one body by another, can possibly ena
ble us to do. It is to be observed that the
author here alluded to does not deny the fact
of gravitation, or rather, similar consequences,
but not precisely nor all, which gravitation
would produce, but simply asserts, and by num
erous facts shows, that such power is not in
nate in the bodies themselves, and therefore,
that the theory of mere attraction of one
body by another is false, and also insufficient
to account for the movements of the Universe.
For this attempt at opposing great names,
for calling Newton to account, the amiable
author has encountered the usual sneers of
certain pert tyros in science, who follow hard
upon authority, and his book remains quite
harmless, though not without the recognition
of its truths, by a few discriminating and ap
preciating minds. Thus we go, and thus the
spiritual and the divine are ever sure to get
the ascendency, and as sure to be scouted at
first by the sensual and material. It is suf
ficient to say that our modern author has
been impressed with a great truth here, and
has not failed triumphantly to show it. But
we are only led into this notice, to set forth.
all the more prominently the grand and sim
ple theory of Swedenborg. The existence of
a vortex, or of planetary spheres, analogous
to the sphere of the magnet, and of every
particle of matter, so that each planet and
sun is but the nucleus, as it were, or centre of
an immense body of finer and invisible matter,
graduated by different degrees of attenuation,
and these all interpenetrating one another,
constituting one mighty whole, without a
vacuum, and united with and interpenetrated
by the spiritual universe, the spiritual centre
of which is the Deity Himself, who also in
terpenetrates the whole, — this is the true

LLFE AND WRITINGS OF EMANUEL SWEDENBORG.

17

theory, and here gravitation is simplified, and
the spiritual and material meet, and touch
each other. Of course there must be gravity
where all things touch and move together.
And there cannot be a gravity which does
not, by fine intermediates, involve touch !
Swedenborg regards both gravity and mag
netism as having the same original, and it has
since been discovered that the magnetic at
tractions and repulsions observe the same law
as gravitation, according to which the intensi
ty of the force is inversely as the square of
the distance. The real cause and nature of
gravitation, so far as we can conceive of it, is
undoubtedly to be found in the similarity of
the primary forms of the particles of matter,
and more deeply, in the similarity of essences
which produce those forms, thus in simple af
finity which like has for like. But it is to be
found most deeply, in the spiritual, thence in
the invisible material, and thence in the visi
ble material. Hence the profound remark of
Swedenborg, that nothing can be truly known
of the visible world without a knowledge of
the invisible, for the visible world is a world
only of effects, while the invisible or spiritual
is the world of causes. Repulsion is not a
positive principle, like attraction, or gravita
tion, and is only caused by dissimilarity of
essences. There is some similarity and some
dissimilarity, in all material bodies ; hence,
either perceptible or imperceptible, both attrac
tion and repulsion. He who will pursue this
course of thought, making due allowance for
relative distances, or the nearness or re
moteness of other bodies, will arrive, as far as
possible, in the present state of our faculties,
at the true theory of gravitation, or of attrac
tion and repulsion. In other words, he will
find a kind of chemical affinity on a large
scale ! *
54. But our remarks would not be com
plete here, without a further reference to
Swedenborg's theological system, although we
may subject ourselves to the charge of mix
ing up theological ideas with possibly physical
errors. But the reader must judge, while we
only wish to say that " Swedenborg maintains,
that the constitution of the visible heavens
never can be understood without first under
standing the constitution of the invisible. That
the invisible are far more immense than the
visible, of which the Lord is the one only and
central sun ; that they consist of distinct ordi
nations of angelic hosts or societies into the
human form, according to the apostolic idea of
the constitution of a church ; that every dis
tinct society has its distinct place in the uni
versal body ; that united into one it exhibits
the splendor of a spiritual star, to which there
* " Beyond certain limits of distance, the interblending actions of
any two bodies, however dissimilar in constitution, is always har
monious— and hence attractive ; within those limits of distance,
the action is crowding and conflicting, and hence repellent.'! —
Fishbough's " Macrocosm and Microcosm," Part ii. p. 124.

is a corresponding natural sun ; that natural
suns are aggregated or grouped according to
their correspondences to the spiritual ; thus
that the nalaral is the outbirth of the spiritual,
the visible of the invisible, the temporal of
the eternal, the finite of the infinite ; and that
the concentrations and dispersions of universes
is but the outward manifestation of the changes
going on in the inward and spiritual heavens,
which refer to <jver new varieties of state in
consequence of ever new progressions from.
glory to glory." — Introduction to Principia,
p. 79. The Planetary System.
55. " We now proceed (says the same writer) to a
more direct comparison of Swedenborg's cosmo-
gonical theory with that of La Place.
" After the suggestions of Newton upon this sub
ject, with the existence of which I know not
whether La Place was acquainted, it was asserted
by the latter that Buffon was the first writer whom
he knew, who, since tne discovery of the true
system of the world, had attempted to investigate
the origin of the planets and their satellites. Now
Swedenborg published his Principia, in the year
1734 ; that is to say, ten years before Buffon pub
lished his theory, and Buffon himself had read
Swedenborg's Principia, as may be concluded
from tlie circumstance that a copy of Swedenborg^
Principia was not very long since sold by an emi
nent bookseller * in London, containing Buffon's
own autograph ; therefore if La Place himself
was not acquainted with Swedenborg's treatise, if
is reasonable to presume that Buffon was. Ten
years, then, before Buffon published his theory,
and about thirty years before La Place offered
his own to the public, Swed°nborg had pro
pounded his theory in the Principia, in the
year 1734 ; and again in his treatise on the Wor
ship and Love of God, in the year 1745, or about
twenty years before La Place's theory. In these
two works it had been observed by Swedenborg,
that the sun is the centre of a vortex; that it
rotates upon its axis ; that the solar matter con
centrated itself into a belt, zone, or ring at the
equator, or rather ecliptic ; that by attenuation of
the ring it became disrupted; that upon the dis
ruption, part of the matter collected into globes,
and part subsided into the sun forming solar spots ;
that the globes of solar matter were projected into
space ; that consequently they described a spiral
orbit ; that in proportion as the igneous matter
thus projected receded from the sun, it gradually
experienced refrigeration and consequent conden
sation ; that hence followed the formation of the
elements of ether, air, aqueous vapor, &c, until
the planets finally reached their present orbit ;
that during this period the earth experienced a
succession of geological changes which originated
all the varieties in the mineral kingdom, and laid as
it were the basis of the vegetable and afterwards
of the animal kingdoms. This is the general view
of Swedenborg's cosmogonical theory, with whicn
Buffon was acquainted, but of which La Place, ac
cording to his own account, was ignorant
"Now the points of difference and agreement
between the theory of La Place and that of Swe
denborg are the following.* Swedenborg begins at
* The late Mr. Bohn, of H»nrietta Street, Covent Garden.

18

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

the centre, La Place at the circumference. Swe
denborg traces the process of creation from the
centre to the circumference, La Place traces it
from the circumference to the centre. According
to Swedenborg, the centre created the circum
ference ; according to La Place, the circumference
created the centre. On the other hand, both agree
that the planets were formed by a condensation of
zones, and hence that planetary matter was origi
nally solar. The latest experiments are unfavor
able to the order observed by La Place, and
favorable to the order observed by Swedenborg." —
Introduction to Principia, vol. ii. pp. 79-81.
56. What is most remarkable is, that Swe
denborg alleges in his " Worship and Love of
God," that there were seven planets created
from the sun at the same time. And he has,
in his Principia, several drawings illustrative
of the subject, in all of which, seven planets
are laid down. And this was more than forty
years before the discovery of the seventh
planet by Dr. Herschel.
57. We must also observe here, that, con
trary to the testimony of the scientific world,
Swedenborg was the first to designate the pre
cise spot — the actual locality and situation of
our solar system amongst the stars of the uni
verse. So truly is this the real state of the case,
that, without the slightest exaggeration, he
may be represented as affirming, " I have
formed a comparison of the magnetic sphere
with the sidereal heavens, chap. i. Part 3, and
have gauged geometrically the stratum of the
milky path ; I have examined its parts and
discovered its construction, and have found,
by a geometrical calculus, the exact spot in
that galaxy where the sun's system is placed."
As if, placing his finger on that spot, he had
exclaimed, "It is there! At the point where
the main trunk of the milky stream has a
considerable incurvation or divergence into
branches, there the sun's system is placed.
Seek, and you will find it."
58. Five years subsequently, Herschel is
born (1738). In the year 1789, he directs
his monster telescope to the sides and surfaces
of the galaxy, and without knowing of Swe
denborg's announcement of the sun's position
therein, conjectures the identical spot, seeks
for evidence of its truth by a species of star
gauging, and a few efforts reward his labors
with the most abundant confirmation of the
reality of his conjecture. Certainly, never
did a more bold assertion receive a more strik
ing confirmation !
59. To whom should the honorable wreath
be awarded — to the man who, by a series of
careful observations on the elliptical and ec
centric form of the planetary orbits, and by a
careful deduction, arrived at by geometrical
reasoning, from the facts thereby established,
indicated the exact situation in the heavens
where our solar system is placed ; consequent
ly, before human eye had looked upon it, or
mind conjectured it, and confidently predicted
the exact location amongst the stars, where,

fifty years subsequently, the eye of Herschel
.sought and found it? Or, shall it be awarded
to the man Vho first made the literal but less
meritorious discovery?
60. How like the recent case of Leverrier,
and his discovery of the planet Neptune !
Was Leverrier, who saw it mentally, or Dr.
Galle, who saw it telescopically, the real dis
coverer of the boundary planet ? The whole
civilized world have, without the slightest de
mur, decided in favor of the person who re
vealed its situation (for th£ planet's existence
was long suspected), who saw it by intellectual
vision, before bodily eyes could even suspect
where to look for it. There is the same es
sential difference between Leverrier's discov
ery of Neptune and Herscbel's discovery of
Uranus, as there is between Swedenborg's dis
covery of the situation of our sun among
the stars of the milky way, and Herschel's
discovery of the same. In both Swedenborg's
and Leverrier's case, the discovery is intel
lectual, and shows forth the triumphs and su
periority of reason over mere sensation. —
New Church Repository, vol. iii. p. 199.
61. Again, concerning the Stability of the
Solar System, Swedenborg's theory declares,
that, as the solar system is carried along the
milky path, and afterwards compelled to di
verge therefrom, the planetary orbits will
change their form and eccentricity to a certain
amount, and then return to their original con
dition, when they will again change, and again
return, and so- on to eternity. — Principia, vol.
ii. pp. 233-38.
62. The beautiful demonstration by La
Grange, of the stability of the solar system, is
a direct proof of Swedenborg's theorem. The
changes in the character of the planetary or
bits, were already known and seen to be at
work undermining the present form of the
system, and fears were entertained that they
might become exorbitantly great, so as to sub
vert those relations which render it habitable
to man. This was a difficulty which appeared
insurmountable to the astronomers of Swe
denborg's day, and for some time afterwards.
Theologians every where accepted it as an ob
vious demonstration of their doctrine of the
final destruction of all things. Newton and
Leibnitz had both bowed with submission to
the order of things, which was winding up
the operations of the great whole, and bring
ing on an inevitable doom. Geometers, phi
losophers, and theologians, accepted the fact as
evidence of the common declaration, " that the
end of all things," if not at hand, was at least
certain. Every where the profoundest math
ematical resources were employed to their ut
most Jimits, but the equation on one side al
ways equalled nothing, and the quantities only
seemed to converge without the- slightest pos
sibility of their opening out, and again re
turning to a new development of beino-.
Only one bright refreshing spot existed lik^

LDJE AND WRITINGS OF EMANUEL SWEDENBORG.

19

an oasis, where weary man, had he known it,
might have refreshed himself; and that was
the Principia of Swedenborg. There alone,
amongst all the works of this period, is shown
the now accepted doctrine of a cyclar return.
At length, La Grange appears with a demon
stration, grounded on the discovery of a cer
tain relation which prevails in the system, be
tween the masses, orbital axes, and eccentrici
ties ; by which the doctrine is completely es
tablished, that though the solar system is
liable to certain mutations in the form and ec
centricity of its orbits, of very long periods,
yet its orbits return again exactly to what
they originally were, oscillating between very
narrow limits. The same matter has been
recently investigated by Leverrier with the
same successful results. So that the doctrine
of a cyclar return in the form of the solar
system, first propounded by Swedenborg, is
now received as one of the most beautiful con
ceptions of man, under the name of La
Grange's Theory of the Stability of the Solan
System. 63. Swedenborg, also, not only explains the
doctrine of a cyclar return, but also most sat
isfactorily exhibits the reasons why it is so.
The intelligent reader wouJd well be reward
ed by a perusal of his grand theory. La
Grange is the acknowledged first suggester
of the cyclar theory, and Bessel the first sug
gester "of the theory of its cause. Yet the
whole doctrine is repeatedly given, by Swe
denborg, in the compass of half a dozen sen
tences ; yea, a score of times in the course of
the chapter on " The Heavens," vol. ii. This
doctrine was published forty-four years before
La Grange put his forth, seventy-one years
before Mayer, and ninety-one years before
Bessel. 64. Again, concerning the Translatory Mo
tion of the Stars along the Milky Way. This
motion of the whole starry heavens had not
been even conjectured when the theory of
Swedenborg, affirming this fact, was given to
the world ; but that, as we have shown, in
strumental measurements have now qualified
it with an empirical certainty. As stated
above by Humboldt, " every portion of the
vault of heaven," comprising "the countless
host of fixed stars," are " moving in thronged
groups," so that the fact of universal motion in
space, of the whole stary heavens, is an es
tablished truth, of which conjecture forms no
part, and which, though considerably less ob
vious, is nevertheless not less certain than the
motion of those wandering stars called planets.
But in what direction do the stars move in
6pace — do they move along the milky way ?
Echo answers — They do. The theory of
Swedenborg, and the theory of observation,
both echo — They do.
65. Here is the proof. Recently this theory
of sidereal observation has had its exposition
in an introductory lecture delivered at the

opening of the Corfu University Session,
1839, by 0. F. Mossotti, Professor of pure
and applied Mathematics in the University of
the Ionian Islands. The following striking con
trast between the theory of Swedenborg, when
the scientific world, without exception, had
not even conjectured the general fluxion of
the starry heavens, and the theory of Mossot
ti, as expressive of that fact when completely
and satisfactorily established, solicits the read
ers examination : —

Swedenborg in 1733, before even
conjectured.
" The common axis of the
sphere or sidereal heaven seems
to be the galaxy where we per
ceive tile largest congeries of
stars ... the solar or stel
lar systems afterwards proceed
from the axis, and inflect them
selves in different directions ;
but that nevertheless all have
reference to thatjlxis . . . .
the largest congeries is in the
milky way .... here lies
the chain and magnetic course
of the whole of our sidereal
heaven." — Vol. II., p. 237.

Professor Mossotti in 1839, after
empirically determined.
" The countless stars of the
milky way may therefore con-
stitute an unchangeable system,
circulating in an annular space
to which they are always lim
ited. . . . . The solar sys
tem revolves, therefore, in the
mHJ.y way from west to east, ex
actly in the direction in which
all the bodies of this system re
volve. " To give, in a few words, a
clear image of what has been
said, consider a cluster of count
less stars in the immensity of
space, all placed along a ring
of enormous dimensions, and
all moving init in periods which
only myriads *bf centuries can
measure : following tbein in
their long and slow courses,
imagine them to approach pro
miscuously but alternately the
outer and inner edge of the
ring, and yon will have an idea
of the sidereal system in which
we are placed."-— Phil. Mag.
vol. xxii., No. 143, Feb., 1843
pp. 88-9.
66. This contrast presents the two extremities
of an age. At its commencement all is nega
tion. It exhibits the Swedish philosopher in
bold and striking relief. Behold him ! he
stands alone in an age of darkness. In the
background the past is black as night. It
brings him out like the sudden apparition of
a new star bursting with glory, and whose
brilliancy outshines the whole heavens, as if in
advance thereof. It enables us to perceive,
that the genius of Swedenborg had traversed
an unknown path, and explored an unknown
region, — had watched intellectually the stars
in their magnetic courses, and followed them
in their revolutions, and had grasped, with
almost superhuman intelligence, the whole
sum of this vast starry universe, to make it
subservient to his thoughts, long before other
men even suspected the existence of such
translatory phenomena. With the striking
theoretical discoveries present before the mind,
given in this and the. preceding article, who
can doubt the transcendency of his genius, or
object to his claims for the highest order of
anticipative originality ?
67. Swedenborg also goes into other con
siderations, concerning the immensity of crea
tion, beyond or outside the boundaries of the
visible firmament of the starry heaven, and
the groups or systems of stars, which have no
immediate connection with each other, and yet
'which are connected in one mighty system of
systems. Thus, again, was he first in this

zo

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

grand conception, as appears from a reference
to the facts in the case.
"The ingenious Mr. Michell, more than fifty
years ago, started the idea of the stars being formed
into groups or systems, which are entirely detached
from one another, and have no immediate connec
tion." — Dick's Sidereal Heavens, p. 210.
" The next object alluded to was the systematic
arrangement of the stars. It was an English
man, named Michell, who first, observed this sys
tematic arrangement." — Prof. Nichol's Lecture
on Astron., see Manchester Guardian, May 15th,
1847. " Mr. Herschel improved on Michell's idea of the
fixed stars being collectedinto groups." — Encyclo
paedia Britannica, vol. 2, part ii. p. 472, Astronomy.
" Another doctrine published at Venice in the
year 1763, by M. Boscovich, said to have been first
thought of by Mr. Michell," &c. — Young's Es
say on the Power and Mechanism of Nature, p. 64.
68. It would appear from the above quota
tions, that Michell was the first, in the history of
hypothesis, to propose a true conception of
the cosmical structure of the starry heavens.
He suggested, that gravitation might cause the
stars to cluster together into distinct systems :
that as planets are parts of solar systems, so
are solar systems parts of what may be called
star systems. MichelFs proposition, given in
1767 (Phil. Trans. 1767 and 1783), contains,
according to the unanimous opinion of the
scientific world, as shown above, the first sug
gestion on record of the grouping of stars into
. separate and distinct systems.
69. But the true history of the matter stands
thus : — Kant, the celebrated German transcen
dentalism was the first who published a true
.conception of the distribution of matter in
space. The work was called, On the Theory
¦ and Structure of the Heavens, and published
. at Konigsberg in 1755. About this time
Michell was revolving the matter in his mind,
;but had not published any thing thereon.
Lambert, in 1757, followed Kant in his Let-
¦ ters on Cosmogony. Two years subsequently
(1759), Boscovich published his celebrated
theory of the Constitution of the Universe.
All advocating similar views of the arrange-
,ment and distribution of matter in space. In
1767 Michell presented his views, but, differ-
< ently from all previous theorists, gave certain
illustrations which brought the theory at once
before the attention of observers, so as to be
capable of demonstration. On this account,
I suppose, he is regarded as being the first
who presented a true theory of the starry
heavens,, the former being entirely overlooked
or unknown. In 1780, Herschel gauges the
heavens, and literally beholds what had hith
erto been only theoretical, and to some, abso
lutely impossible.
, 70. Yet preceding all these, and when Kant
was only ten years of age, Swedenborg had
formally given the same ideas and views of
creation, — expressly calling his Essay —
•« The Theory of the Sidereal Heavens " — in

his immortal Principia, published in 1733, —
being twenty-two years before Kant, twenty-
four years before Lambert, twenty-six years
before Boscovich, thirty-four years before
Michell, and forty-seven years before Her
schel. This work, which preceded all others
in the suggestion of true views regarding the
clustering of stars, and their arrangement and
distribution in space, was published under
royal auspices, and at the expense of the then
reigning Duke of Brunswick. Yet, even this
idea was as a drop is to the expansive ocean,
compared with the lofty grandeur and mighty
ubiquity of the ideas and conceptions which
opened to his view, when the starry clusters
of the inner universe were subsequently dis
coverable to the inner vision of his spirit.
The following contains a brief summary of
his statement of the fact, that stars cluster or
associate themselves into societies or systems.
As to the formative process, our former arti
cle will suggest an exposition : —
" That one vortex, with its active centre, consti
tutes one heaven of itself, or one mundane system ;
that several vortices, with their centres, form to
gether a certain sphere ; that a sphere, consisting
of many vortices of the same kind, has its own
proper figure." — Principia, vol. i., p. 233.
" That the whole visible sidereal heaven is one
large sphere, and that its suns or stars, together
with their vortices, are parte of a sphere connect
ed one with the other, in the manner we. have
mentioned." — Page 234.
" That there may be innumerable spheres or
sidereal heavens in the finite universe ; that the
whole visible sidereal heaven is perhaps but a
point in respect to the universe. The sidereal
heaven, stupendous as it is, forms perhaps but a
single sphere, of which one solar vortex consti
tutes only a part. Poss'ibly there may be innu
merable other spheres, and innumerable other heav
ens similar to those we behold ; so many indeed
and so mighty, that our own may be respectively
only a point." — Page 238.
71. By the joint labors of the two Herschels
and the Earl of Rosse, the heavens have been
gauged above, below, and on all sides, with
their gigantic telescopes : and the result has
been, these theoretical suggestions, so lofty
and sublimely elevating, have now to be re
garded as matters of fact. This happy obser
vation, by the elder Herschel, of a conception
first published by Swedenborg, about fifty
years previously, enriched astronomy with a
gem far exceeding in value any thing preced
ing it. Hitherto, creation was considered a
globular universe, bounded by the visible
heavens. Beyond this there was no creation,
but the spiritual heavens — the theological
universe. Within this the material universe
was enclosed, in the centre of which our solar
system was placed ; whilst its interior surface
was our visible heaven, over whose ethereal
vault were strewed, in unnumbered myriads
the glimmering lights of other worlds.
- 72. Swedenborg was the first intellectually
to break through this enclosure of the heavens

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

21

and with powerful arm to burst asunder its
confines, to draw aside the dark curtain of
ages, to overthrow the barriers raised by an
cient prejudices, and advance to some distance,
though with cautious steps, over the uncertain
ground beyond. With unwearied labor he
had essayed every probable path, and hav
ing found the right one, proceeded along it
to the very gate of truth. Wonderful, in
deed, were the results. At once, by a single
effort of his genius, worlds innumerable, in
congregated spheres, were beheld in harmoni
ous operation, without end or limit — the
boundaries of the universe, so to speak, be
came to man at once illimitable; and the
scattering goodness of the Divine Hand,
strewing mergies and blessings amongst un
numbered worlds, hitherto unseen, unknown,
and unconjectured, was a scene worthy of the
Almighty — a prospective into a field so en
tirely new and unprecedented, that admiring
millions are struck with awe at the Mighty
Power and Infinite Love and Wisdom of that
Being who moves, provides for, and supports
the whole. It was a Revelation of the attri
butes of his Being and the Resources of his
Power, infinitely beyond any thing which the
wildest imagination of the Atheist could ever
have conceived, in demand for evidence of his
existence. Literally, the heavens were opened
— th&t most glorious and magnificent region
in the material universe, the Heaven of Heav
ens, formed, as Swedenborg expresses it, of
innumerable heavens, in congregated spheres,
beyond or outside our own — was displayed
first to the intellectual, and subsequently to
the ocular vision, when one universal blaze of
glory burst forth on an astonished world.
" Behold ! " says Swedenborg, on drawing
aside the dark curtain of ages, which had in
tercepted creation from the view of mortals,
" behold these new walks of the Almighty !
Lift up your heads on high, and behold Him
traversing the innumerable spheres with the
same flowing richness, beauty, and care, as is
so conspicuous on this atom of a world on
which we dwell."
73. This humble and devout philosopher
was the first happy mortal on whom the high
duty devolved of developing these mighty
truths for the benefit of mankind. He was a
suitable instrument for so glorious a Revela
tion. When the immensity of God's work,
beyond or .outside the visible starry heavens,
had thus been opened to him, and, for the first
time in human history, he had gazed mentally
on the peculiar mechanism of our own imme
diate universe ; had watched and measured
the play of its mighty forces ; had proclaimed,
after geometrical measurement, the precise
system or cluster of stars to which our sun's
system belongs ; yea, had placed his finger
on the very spot in that cluster five years.
before Herschel was born ; — when these had
been accomplished, nothing more, as to uni

versal principles and universal mechanism,
could be revealed to or made known by him,
to be useful to mankind now. To progress
further, the opening of the inner universe to
mental vision must needs follow. For, as to
universal principles and mechanism, he had
seen all that man could now see where man
doth dwell. He stood betwixt the darkness
of the past and the light of the present, a
humble instrument, holding in his hands the
germs of those extraordinary discoveries and
revelations which even now astonish the world.
To enumerate them here, or even to hint their
nature, would be to exceed our present limits.
74. One thing is clear to all who may have
read attentively these papers, and carefully
studied his voluminous writings, — as a child
writing down his thoughts and experience, so
has he been with regard to his opinions, his
discoveries, and his almost universal experi
ence. But it is equally clear " the world
knows him not." — New Church Repository, vol.
iii., pp. 198, 199, 202-205, 249, 250, 293-297.
4
Magnetic Spheres.
75. We cannot take leave of our extracts
from this work, without noticing another fea
ture of it, the coincidence of which, with a
work that has recently appeared by Baron
Von Reichenbach, marks another peculiarity
of our author's genius. We refer to what
has already been alluded to, viz., the doctrine
of spheres around every material object, par
ticularly around magnets. Many have been
struck, recently, with the facts and illustra
tions contained in a work entitled " Physico—
Physiological Researches on the Dynamics of
Magnetism, Electricity, etc., etc., by Baron
Charles Von Reichenbach." Here we are
presented with many engravings, showing the
actual, substantial flame which goes forth from
the ends of magnets, and from all sides of
them, also from the human hand, body, and
other materials. Reichenbach discovered these
flames, at first, by what he calls " sick-sensi
tives," or cataleptic patients, (partially clair
voyant subjects,) when shut up in a dark
room. The flames sent forth from the poles
of a large horseshoe magnet, capable of sup
porting ninety pounds, were described as about
eight inches in length, mingled with irrides-
cent colors, flickering and waving, yielding
when blown upon, and when the hand or other
solid body was passed through them. Vari
ous experiments with other bodies are also here
detailed, and the force which developed these
flames is called the " odic," or " odylic," force.
76. But it is interesting to observe, that,
in Swedenborg's Principia, we find precisely
similar drawings, and in great variety, illus
trating the same sphere around magnets and
around iron. Reichenbach's discoveries are,
indeed, of a somewhat different nature ; for he
demonstrated the existence of these spheres,
not as spheres merely, but as magnetic flame

22

LIFE AND WRITING'S OF EMANUEL SWEDENBORG.

and light, by means of his " sick-sensitives "
in the dark, in a way that we do not find in
any other author. But Swedenborg has the
same, or similar drawings, going to illustrate
precisely the same thing, all but the flame;
of which any one may be convinced by look
ing into the first and second volumes of the
Principia. And as the spheres, of course, in
clude the flames, though not seen, we can but
regard this coincidence as decidedly interest
ing. We should have thought, if we had not
known the contrary, that we were looking at
some of Reichenbach's engravings. But the dif
ference appears to be, that in Reichenbach's case
he was led to his fact by the eyes of his partial
ly clairvoyant subjects, while Swedenborg rea
soned his out, as he did the identity of elec
tricity and lightning. And yet we know not
but we misjudge the keenness of his vision,
for we shall find that he was nr> stranger even
to flames, and those, too, of a more spiritual
character, even before the full opening of his
spiritual sight, as will appear when we come to
notice his advances info the spiritual region.
77. We cannot here present any of his
drawings, but we will quote a few of his re
marks, and then take leave of the subject: —
" By reason of the connection between the vor
ticles which extend from one pole to another, and
of the formation of the sphere, there exist poles,
one on each side of the magnet: there exist, in
like manner, polar axes extending in the sphere to
a distance from the magnet ; and these a.xes do not
receive their determination from the magnet, but
from the sphere and its figure. That not the mag
net, but the sphere forms the polar axis on each
side, is evident from this circumstance; that the
polar plane passes through the whole magnet from
one side to the other ; as in Fig. 10, where the
whole side,/, o, g, is polar, as also the opposite side,
a, c, b, and the elements of the effluvia travel within
the mass rectilinearly from/, o, g, to a, c, b, accord
ing to the interior texture. Hence the polar axis
cannot have any fixed place in the magnet, but the
place and situation of the poles are owing entirely
to the sphere, which is compelled to encircle the
magnet according to the figure of the latter ; thus
sometimes in one way, sometimes in another 
Principia, vol. i. p. 230.
" By the application of two or more magnetic
spheres, the figure of each is immediately changed :
from two or more spheres arises one that is larger ;
and the whole of the distance between the spheres
becomes an axis." — p. 234. This is a declared
fact, precisely similar to Reichenbach, who in
stances and illustrates, by engravings, how the
flame of one magnet will displace that of another.
Swedenborg has. also a drawing to illustrate the
same displacement of one sphere or flame by an
other. " The sphere of the effluvia around iron extends
itself to a considerable distance ; so that the vorti-
¦cles or gyrations of effluvia emit themselves like
radii on every side, and dispose the magnetic ele
ment itself into the same situation, whence the
magnetic element regards the iron as its pole or
. centre from which the vorticles issue in a long se
ries. Not only does a tide of effluvia perpetually
emanate from the iron, but it also constipates and
surrounds its surface ; a circumstance so evident,

and from so many phenomena arising from the
conjunction of the magnet with magnetic needles,
as to be placed beyond a doubt." — Vol. ii. p. 64.
78. In the work which we are now consid
ering, our author has much to say of the mag
netic needle, and the causes of its variations,
the matter of which is so abstruse and extend
ed, that we cannot here go into it.
79. On the whole, this is so magnificent a
work, that one feels little able to guide anoth
er through the chambers of that vast edifice.
It is easy to see and admire the unrivalled
ingenuity of the conceptions, the consistency
of the details with the whole, and the self-sup
porting proportions of the theory ; its con
geniality with thought, and felicity with which
its principles ajsply themselves and other
things, and marshal around them new details ;
the practicability of that genius, which stud
ied the elementary world, as a fourth kingdom
of nature ; above all, the noble undertone of
theology, which breathes throughout, like a
tacit psalm, and gives life to our notions of the
Divine Majesty and Wisdom, making atoms in
stinct with the same order as solar systems ;
concentrating, to intensity, what we have
hitherto felt of admiration and wonder, over
that nature, which is greatest in the least
things, and least in the greatest. As a walk
of science, the- embryology of worlds has had
few cultivators ; and probably no one has
broached such precise ideas upon it, as Swe
denborg. The* work, to be rightly appreci
ated, must not only be read, but profoundly
studied. The due meed of praise will yet be
given to it, and it will at least take its place,
in the public estimation, side by side with
the immortal principles of Newton.
80. But Swedenborg does not stop here.
The essential reasons of chemistry, some
branches in most departments of physics, and
many arts tending to improve the natural life,
have employed the mind and pen of our au
thor ; yet still the watchword is on — onwards,
to witness other displays of his genius and in
dustry. Did we all toil like him, and improve
our talents to the utmost, how would the world
bless our tillage with a new, supernatural pro
ductiveness. Verily, heaven would tell out
unknown riches into the hand of humanity.
81. The People have a perfect right to
claim Swedenborg as one of their best cham
pions and benefactors ; because, for them he
labored, wrote and published. He' says, —
" There are persons, who love to hold their
knowledge for themselves alone, and to be the re
puted possessors and guardians of secrets : such
persons grudge the Public any thing; and if any
discovery comes to light, by which art and science
will be benefited, they regard it askance with
scowling looks, and probably denounce the discov
erer as a babbler, who lets out mysteries. I know
it is impossible for me to gain the good will of this
class ; for they think themselves impoverished
whenever the knowledge they have, becomes the
knowledge of the Many. For surely no man has

LIFE AND WRITINGS OE EMANUEL SWEDENBORG.

23

a right to hold his knowledge for himself alone,
but rather for others, and for the whole world.
Why should such things be grudged to the Pub
lic ? Whatever is worthy to be known, should, by
all means be brought to the great and general
Market of the World. The rights of civilized man
convince us of this ; the natural functions of the
individual, equally with the laws of the Republic
of Letters, attest and enforce it Unless we all
contribute to make the arts and sciences flourish
more and more, we can neither grow wiser nor
happier, with time."
82. Notwitstanding the signal learning and
sincere piety displayed throughout the Prin
cipia, the work was prohibited by the Pope,
in 1739 ; probably because the Church of
Rome professed to believe that God made all
things out of nothing, and could not reconcile
such a process of creation as Swedenborg pre
sents, with their literal interpretations of the
first chapter of Genesis. Did not the Papists
imprison Galileo for proving that our earth
turns on its axis every day, and goes round
the sun once a year? Now, no definition is
more common, than that truth is that which
IS ; hence, in a corresponding sense,, untruth,
error, or falsehood, is that which, is not ; and,
of course, that which is the genuine nonentity,
is nothing. Upon this ground, to say that God
created all things out of nothing, is to attrib
ute the origin of all things to error, and hence,
to evil or the devil/ Behold the result of de
nying the truth and believing a lie !
83. The second volume of this great work
treats of the various methods employed, in
different parts of Europe, for smelting iron,
and converting it into steel ; of iron ore, and
the examination of it ; and also of several
experiments and mechanical preparations,
made with iron and its vitriol : but neither
this, nor the third volume, is rendered into our
language ; though the authors of the magnifi
cent French works, called Descriptions of
Arts and Manufactures, published at Paris,
in 1772, have thought so highly of- the second
volume, that they have translated a large por
tion of it into French, and inserted it in their
collection. 84. The third volume treats of the various
methods adopted for smelting copper, of sepa
rating it from silver, and converting it into
brass, and other metals ; of lapis calaminaris
of zinc ; of copper ore, and the examination
of it ; and lastly, of several chemical prep
arations and experiments made with copper.
In England, this work is esteemed very high
ly ; and in the translation of Cramers, " Ele
ments of the Art of Essaying Metals," given
by Dr. Cromwell Mortimer, Secretary of the
Royal Society, in 1764, it is. mentioned by the
translator in the following terms : " For the
sake of Such as understand Latin, we must
not pass by the magnificent and laborious
work of Emanuel Swedenborg, entitled ' Prin
ciples of Natural Things ; ' in the second and
third volumes of which he has given the best

accounts, not only of the methods and newest
improvements, in metalic works, in all places
beyond the seas, but also those in England
and our colonies in America, with draughts of
the furnaces, and of the instruments to be
employed." 85. " In forming our estimate of Sweden
borg's calibre at this time," as we have ob
served elsewhere, " we cannot omit taking
notice of his large Treatises on Iron and Cop
per, each occupying a folio volume, and busied
with the practical details of mining in various
parts of the world. That a mind of such po
tent theoretical tendency should have had
strength to undergo the dry labor of these
compilations — that one who breathed his na
tive air in a profound region of causes, should
come for so long an abiding into the lower
places of the earth, to record facts, processes,
and machineries, as a self-imposed task in ful
filment of his station as Assessor of Mines —
this is one remarkable feature of a case where
so much is remarkable, and shows how manly
was his will in whatever sphere he exerted
himself. The books of such a man are prop
erly works, not to be confounded for a mo
ment with the many-colored idleness of a
large class who are denominated ' thinkers. ' "
86. During the journey, which our author
undertook, to facilitate the publication of the
above-mentioned works, he improved every
opportunity of making himself acquainted
with distinguished mathematicians, astrono
mers, mechanists, &c. ; and of examining
public libraries and museums, galleries of arts
and trades, churches and governments, as well
as mines, mineralogy, forests, gardens, climate,
and every thing else that was worthy of mem
ory and attention.
87. In the memorial of his travels, we find
traces of the books he read, of the notes he
made, and abundant evidence of a growing
taste for anatomical and physiological re
searches : whence it is quite obvious, that he
was now reflecting a passage, with labori
ous and cautious steps, from the Elementa
ry World, which he had previously examined,
towards the well-spring of Life and Motion.
He was, indeed, looking through Nature, up
to Nature's God. He applied the whole
force of his mind, to penetrate into the most
hidden things, to connect together the scattered
links of the great chain of universal Being,
and to trace up every thing, in an order agreea
ble to its nature, to the First Great Cause.
Philosophy of the Infinite, and the Intercourse
between Soul and Body.
88. We now contemplate Swedenborg in
another capacity : he has dived so profoundly
into nature, always commencing from the sur
face of common sense, that he has entered a
sphere, where identical principles take new
forms, where physics become philosophy, and

24

LLFE AND WRITINGS OF EMANUEL SWEDENBORG

where all things lie outspread in one great
amity and cooperation within the mighty hori
zon of natural truth. Matter, nature, geome
try, animation,.thought, all suppose each other,
and subsist in the region of principles and
ends in inseparable union. Humanity cannot
dispense with one of them, but resumes them
all. Thus, in 1734, in his forty-sixth year,
he published his " Philosophy of the Infinite,
or Outlines of a Philosophical Argument on
the Infinite, and the Final Cause of Creation ;
and on the Intercourse between the Soul and
the Body." This work, published in 1734, in
his forty-sixth year, is an attempt to prove,
not the existence of God and the soul, but
equitably to take the suffrage of reason and
experience respecting it, and to abide, once for
all, by its decision ; for the author was too real
ly industrious, to waste his efforts on impenitent
scepticism; indeed, no man parleys long with
that, who"is not more than half a sceptic himself,
or else troubled with a sad irresolution of un
derstanding. After duly certifying himself
of those great realities, he proceeds at once to
inquire how much of their nature may be
known, and what is the means to know it.
89. The course of the work is somewhat as
follows : First, the existence of an Infinite is
extorted from reason, as a necessity of thought ;
as presupposed in the whole finite, and es
pecially in the inmost and primordial finites ;
next, the same is gained from the contempla
tion of nature, and the final causes extant
throughout the human body ; and it is al
leged, that there is a tacit consent of mankind
to the existence of an infinite God ; a consent
which, like reason, comes both from within
and from without, from the nature of the soul,
and the senses, and circumstances of the body.
Having established, for all sane reason, the
existence of the Infinite, the question occurs,
What is the connection between the Infinite
and the finite ? Is creation for the Infinite or
finite, as a primary end ? To which the au
thor replies, that the connection, or nexus
must itself be infinite, and the creation, for
the Infinite. He then asks, whether, besides
reason, there be any other source of informa
tion respecting this connection ; and here
Revelation at once occurs, and asserts the
same thing, viz., the existence of a nexus in
the^person of the Only-Begotten Son, and the
infinity of the nexus. He concludes the First
Part, by showing that the divine and infinite
end of creation is attained in finite and fallen
man, in the person of a Mediator ; and thus
obviates the objection, that if the realization
of the divine end depends on the sustained
goodness and wisdom of man, that end has
failed ; an objection which would otherwise
raze to the foundation the doctrine of ends,
and, like a central darkness, scatter obscura
tion through all the sciences.
90. The Second Part is, On the Mechanism
of the Intercourse between the Soul and 'Body.

The title indicates the scope of its contents.
Is the soul finite, or infinite ? As certainly as it
is not God, so certainly it is finite. Is it
amenable to laws ? Surely ; for apart from
laws, the finite is not finite — is not at all.
But the laws of the finite sphere are ultimate
ly presented by geometry and mechanics, and
presuppose extension, or some analogue of ex
tension : hence, the soul is, in an eminent
sense, a real body, and amenable to finite, i. e.,
geometrical and mechanical laws, which latter
come from the Infinite, and admit of superlative
perfection, as well as any other laws. He then
deduces the immortality of the soul in a manifold
argument: from the connection of man with
God by acknowledgment and love ; from the
fact, that those who truly believe in the exist
ence of God, ever believe in immortality ;
also because the soul's sphere is so inward,
that there is nothing in creation, which can
touch or harm it ; but it can conform to all the
impressions of its own sphere, without ceding
its essence ; also, from love of offspring, in
which the soul declares its own immortality,
by imparting a yearning for perpetual life to
the mortafH)ody itself; whence parental love
increases in order as it descends to our chil
dren's children ; also from the love of /ame,
or natural immortality ; and from the desire
of good men for the deathless condition of the
soul ; and again, from the connection of the
Infinite with the soul, as of the soul with the
body. And here the author declares his aim,
to " demonstrate immortality to the very
senses ; " for he remarks, " we are better led
to acknowledge the Infinite by effects and the
senses, than by the reasons of the soul : " and
again, " the end of the senses is, to lead us
sensually to an acknowledgment of God."
91. But the connection between the soul
and the body is next to be considered ; a con
nection which is rendered intelligible, the mo
ment we apprehend with clearness, that there
is no absolute, but only a relative distinction
betweeen the two terms — that both are finite,
both real forms, — that difference of form, in
finite things, is real difference of essence:
therefore, that the soul may, and must be,
contiguous to the body, and conterminous to
the bodily series ; that the soul itself has its
passive side, or surface. Our author here
joins issue with Materialism on its own ground,
by admitting all that it urges, on the score of
organization, agreeing to call the means of in-
course between the Soul and Body a Mechan
ism ; and having established a certain consent
between the principles of Faith and Scepti
cism, he rests his case on the fundamental
tenets of the Principia, which are admitted in
evidence of what Mechanism and Matter it
self really consist. We can but admire the
sagacity here manifested, and its approach
even at this early stage of his development, to
that true spiritual seeing which afterwards de
monstrated the human soul a substantial form

LIEE AND WRITINGS OF EMANUEL SWEDENBORG.

25

and organism in the heavens. On all these
subjects, this Part of the Outlines is at once
plain and profound, and brilliantly suggestive ;
especially on the doctrine of physical limits,
or ends, and their correspondence to ends
properly so called, its instructions are worth
taking ; also on the correspondence of the
body with the mundane system, of the element-
id contiguum with the human contiguum, for
the "corporeal space of man," plenitude of
limits or ends, is a complete respondent to the
universal space of nature, and the membranes
are exactly and geometrically formed for the
reception of the motions of the elements.
92. To pursue further this very inviting
book, is impossible ; suffice it to say, that it
displays a noble liberty of thinking, and claims
the right to philosophize on the deepest sub
jects ; and itself plants positive conceptions in
some of the dimmest regions of inquiry, dis
carding metaphysics as a mere simulation of
method and knowledge, and leaning on the
sciences, as the needful step between common
sense and Universal Philosophy. Like all
the rest of Swedenborg's works, it insists, or
implies, that the .human mind has no innate
ideas, but that man - begins from total igno
rance, and has every thing to learn ; and that
all knowledge may properly be questioned,
which is not capable of being carried on by
stages and series, from less to more, and in
volving greater multiplicity of details, as well
as increased unity of principles : thus those intui
tions, which are supposed to arrive at once at
completeness, may safely be thrown into the
retort of the receiver, to be distilled into other
and more tractable forms ; for progress is a
law at once most general and particular.*
93. The publication of the " Principia and the
Philosophy of the Infinite and Finite," gave
Swedenborg a European reputation, as a scien
tific man, and a Christian Philosopher, and his
correspondence was eagerly sought by such
learned men as Wolff, Flamstead, Delahire, Va-
rignon, Lavater, &c, &c, and in December of
1734, the Imperial Academy of Sciences, at
Petersburg, appointed him a corresponding
member. At this time, he was a diligent stu
dent of Wolff's philosophy ; and whoever com
pares the works of those two men, will find that
those of our Author's are immeasurably superior.
Travels, and Remarks on Political and
Religious Institutions.
94. From 1734 to 1736, at the ages of forty-
six and forty-eight, he remained at home ;
during which time he conceived the project of
his great Physiological Works : and in July
1736, he again obtained from the King leave
of absence in order to execute his plans, which
involved a tour of three or four years' dura
tion. Impelled by the same law of knowledge

* This work is translated into English, and sells in London for
$1.50; but it has been stereotyped in Boston, and printed in
excellent style, on fine paper, and sells for 25 cents, single, and
$13 per hundred copies.

and sympathy with humanity, he passed
through Denmark, Hanover, and Holland, and
arrived at Rotterdam during the Fair. Here
he pauses a while in admiration of its Repub
lican Institutions, in which he says, he " dis
covers the surest guaranty of civil and reli
gious liberty, and a form of government better
pleasing in the sight of God, than an absolute
Monarchy. ' In a Republic," he continues,
" no veneration or worship is paid to any
man ; but the highest and lowest think them
selves equal to kings and emperors : the only
Being they venerate is God ; and when He
alone is worshipped, and men are not adored
in His place, it is most acceptable to Him.
None are slaves, but all are lords and masters,
under the government of the Most High God ;
and the consequence is, that they do not lower
themselves, under the influence of shame and
fear, but always preserve a firm and sound
mind, in a sound body ; and with a free spirit
and an erect countenance, commit themselves
and their concerns to God, who alone ought, to
govern all things and beings. It is not so in
Absolute Monarchies, where men are edu
cated to simulation and dissimulation ; where
they learn to have one thing concealed in the
breast, and bring forth another on the tongue ;
and where the minds of men, by long custom,"
become so false and counterfeit, that even in
Divine worship, they say one thing and think
•another, and then palm off upon God their
adulation and hypocrisy." Are not those
great thoughts, to come from a man whom
the people have been taught by sectarians, to
calumniate and despise ? The ardent love of
freedom, that breathes in every word, was the
result of no short-lived impulse ; for years
afterwards the same ideas are presented in
his Memorials to the assembled Nobles of
Sweden, of which notice will be taken in the
proper place.
95. In his journey from Antwerp to Brus
sels, he seems to have paid great attention to
the condition and ordinances of the Popish
church, and deeply felt the destitutions of those
times. He could not help observing how fat,
lazy, and sensual a large portion of the priests
were, giving nothing to the poor but fine words
and blessings ; while they rapaciously helped
themselves to all the good things of this life.
He says — " The monks are fat and corpulent,
and do nothing ; an army of such fellows
might be banished without loss to the State."
And did not the Revolution that took place
half a century afterwards, furnish ample evi
dence of the deplorable influence of that whole
religious institution ? Thus Swedenborg was
unconsciously preparing himself, in 1738, to
comprehend the spiritual conditions of Chris
tendom in 1745, and the subsequent years.
96. In 1738, at the age of fifty, he arrived
in Paris, where he spent more than a year.
Of this city he says, — " That pleasure, or
more properly speaking, sensuality, appears

26

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

to be carried to its highest possible summit.
It is found," he. continues, '' that the tax, which
they term the tenths, yields one hundred and
fifty millions of dollars ; and that the Parisi
ans spend two thirds of this amount over their
own city. In the remote Provinces, the tax
is not in general fairly paid, because the peo
ple make false returns. One fifth of tlie
whole possessions of the French kingdom, is
in the hands of the ecclesiastical order ; and
if this condition of things lasts long, the ruin
of the empire will be speedy." Who will not
think of the most terrible page of modern
history, as he reads these quiet and sagacious
words of Swedenborg? When it is remem
bered that we are writing of one, whose deep
thoughts live in the hearts of thousands, and
soon will of millions, whose life marks an
epoch, and whose character was formed under
Providence, to qualify him for his great mis
sion, no circumstances should be regarded as
unimportant : for they make us better ac
quainted with the man and the author, and, to
know that he visited every place that usually
attracts a stranger in a great city, — to follow
him to the Catholic Churches and Monasteries,
the HoteL, Palaces, Public Gardens, Galleries,
.and even the Theatres of Paris, is to be satis
fied that he was an experienced observer of
human life, that he was not a secluded vis
ionary, moralizing on things of which he had
no knowledge, but was qualified to speak from
what he had heard and seen in our world. At
tention is called to these facts, because' it has
been objected, that Swedenborg was wanting
in that eminent sanctity and retirement, which
it is supposed, should distinguish an apostolic
mind ; an objection which has been made by
those who admit at the same time, the probity and
innocence of his character, from the beginning
to the end of his long and eventful life. As
the objection implies, that the "gifts of the
spirit" can be imparted only to those who
possess an ascetic contempt for society and its
duties, it really pays an involuntary tribute to
his honesty, and recommends his case on the
grounds of common sense and intelligence.
Indeed, his whole life answers the purport of
the Savior's prayer, that his Disciples might
not be taken out of the world, but that they
might be kept from the evil.
97.»As characteristic of our author's genius,
we find the following item in his note book,
made during his sojourn in Paris. After re
cording a visit to the Tuileries gardens, he
adds, " My walk was exceedingly pleasant to
day ; I was meditating on the forms of the
particles in the atmospheres."
98. Leaving Paris in 1739, our author di-
. rected his steps towards Italy, crossed the
Alps, and passed through Turin, Venice,
Verona, Mantua, Milan, Genoa, Florence and
Pisa, and entered Rome in the fall of the year.
Of the works of Art which he saw, he could

not find words to express his admiration ; and
his Journal breaks off abruptly iii Genoa, and
leaves him admiring the Portrait of Christo
pher Columbus, the discoverer of a New
World. His visit to Rome is remarkable for
bringing the church of the Past, and that of the
Future, the dead and the living, into a singu
lar connection with each other. Rome, in the
still atmosphere and fading light of Autumn,
with all its trophies of Roman and Christian
Art, and its hoajjy traditions ; and Sweden
borg, the predestined Seer of the Last Ages,
whose eye was just kindling with the light of
Inspiration. Sadolet, Bishop of Corpentras,
once said, '' I know not how nature has created
me, but I cannot hate a person because he
does not agree with me in opinions ; " and
Swedenborg, ardently as he loved Progress
and Liberty, could not hate Rome for its dis
sent on these momentous subjects. It was no
more possible, so deeply was he impressed
with a passion for the Beautiful, and a love of
Antiquity, to detect a pestilence in the air of
Italy, and crime in its regal sumptuousness, as
Luther had done, than to have followed the
earlier examples of this Reformer, and fallen
on his knees, in adoration of its sanctity. At
this period, Swedenborg does not seem to have
had any more than an ordinary consciousness
of spiritual things, and perhaps no one had
less personal feeling, or troubled his head less
about points of faith and doctrine, than he
did. He was only one of the favored sons of
Learning, whose highest ambition was to per
fect a philosophy of the soul : while inwardly,
and deeper than his own consciousness, God
was maturing him to evangelize the Church.
And whoever would comprehend our author,
must begin by understanding how necessary
it was, before the New Ages could be an
nounced, to Christianize' Science and Philoso
phy, at least in the mind of one man, before
they could become universally, the stepping
stones to Heaven.
Economy of the Animal Kingdom.
99. Swedenborg nowhere informs us what
the work was he went abroad to publish : at
one time, we find him meditating a Treatise,
to prove that " The Soul of Wisdom has in it
the knowledge and acknowledgment of the
Deity : " It is reported that while at Rome,
he published, " Two Dissertations on the Ner
vous Fibre and the Nervous Fluid;" and
another "On Intermittent Fever : " ' and one
on " Thoughts on the Origin of the Soul, and
Hereditary Evil." During his stay at Venice,
he says in his Diary, that he " had completed
his work : " which is supposed to be his
"Economy of the Animal Kingdom," pub
lished at Amsterdam, in 1740 and 1741.
100. At the outset of these studies, he in
forms us that he had come to the " determination
to penetrate from the very cradle to the ma-

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

27

turity of Nature ; " from the atoms of Chemis-
istry to the atoms of Astronomy ; from the
smallest group to the largest ; from the molec
ular to the universal : and this determination,
which had impelled along the varied line of
Physics, now took wings, and, combining
with a higher nature, carried him into the
realms of Organization. He had touched
upon this region many times, in the course of
his previous efforts, but quietly and modestly,
as it were, with pausing footsteps. In his
Miscellaneous Observations, he had admired
the easy and graceful circulation of the blood in
the Capillaries, or hair-like vessels ; in a man
uscript work of about the same date, he went
into a discussion of the doctrines of the Mem
branes, and followed the same track as Dr.
Hartley afterwards, in his famous scheme of
vibrations. In the Principia, he had laid down
the law, that the Human Frame is an organism
respondent to the vibrations and powers of
all the earthly elements ; that there is a mem
brane and a fluid in the body, beating time
and keeping time, with the airs, and auras of
the Universe ; and that Man and Nature are
coordinate in the anatomical sphere ; that the
body is one vast instinct, acting according to
the circumstances of the external worlds. In
his Philosophy of the Infinite, this Corre
spondence is reasserted in a masterly style, and
the human body is opened, as a machine,
whose wisdom harmonizes with God alone,
and leads rightly-disposed minds to Him : but
in all these works, the author's deductions are
close to facts, comparatively timid, and limited
to the service of the particular argument in
hand. Yet it is easy to see, from all, that he
was laboriously wending his way from the
first, to the temple of the body, at whose altar
he expected to find the Soul, as the priest of
the Most High God.
101. His studies, for compassing this grand
object, were of no common intensity : he made
himself acquainted with the works of the best
anatomists of his time, (and there were giants
in those days,) and formed from them a manu
script Cyclopaedia for his own use : it is said,
that he attended the instructions of the great
Boerhaave, at the same time as the elder
Munroe ; and he informs us that he had prac
tised in the dissecting room, though he de
rived his principal knowledge from Plates and
Books. Evidently, his vocation lay in the
interpretation of facts, rather than in their per
sonal collection ; he received the raw materials,
and wrought them into the beautiful fabrics
of wisdom.
102. And now, after full preparation — after
having considered the indefinitely small sphere
and the indefinitely great, and laid down a
flooring of intelligible doctrine in the vague
ness of both, after having sailed in observa
tion around the known shores of the external
world, we next find Swedenborg, face to face

with the temple of our body ; the most
really finite of the pieces of. physics, because
it contains the gathered ends of all things.
Here humanity is no longer perplexed by laws
and forces, appareptly alien to itself, but final
causes, and the principle of the sufficient rea
son, begin to bear absolute rule : accordingly,
in his fifty-second and fifty-third years, tlie
Economy of the Animal Kingdom is pub
lished ; and though the range of thought is
loftier than heretofore, yet it comes more home
to our business and bosoms ; it presents us
with more of sensation, and of understanding,
and penetrates with a more rightful directness
to our sympathies as men. In this most pre
cise finite, we feel that the Infinite is nearer
than in the world, separated only by that thin
nest wall and membrane, which, in constitut
ing our first ends or limits, also forms the
ground of our peculiar life.
103. Man as an individual body — as a
denizen of the universe — man, therefore, as
interpreted by anatomy, by the circle of the
physical sciences, by trite observation, and the
whole breadth of common sense — man as indi
cated to himself by private and public history,
and human speech and action, (for always
" the substantial form coincides with the form
of action,") — - this is the man, and this the
body, which our author undertook to investi
gate. In such an inquiry, so defined, it is
obvious, that metaphysics is at once refunded
into physics and the experimental and histori
cal sciences, and disappears from the scene it
has obscured, never to return. Without deny
ing credit to other writers, or pretending that
Swedenborg knew all our modern facts, or has
in any way exhausted even his own method
and subjects, still, we are bound in honesty to
declare, that we know of no works like these,
for giving the whole mind satisfaction on the
doctrine of the body. And if there is one
obligation which we owe to them, deeper than
another, it is, that by filling the understand
ing with accurate and cardinal instances of the
Divine Wisdom and Love, in his living crea
tion, they leave no place for metaphysics ; and
thus, without a frown or a blow, they achieve
an intellectual redemption from that great
pestilence, which has oppressed the world for
more than two millenniums — that miasm of
an inhuman theology, which nothing but a
plemus of respirable truth could shut out of
our orb : and they give us more order, law
and life in the subjects of the lower sciences,
than the philosophers have been able to find
or show, in the whole of "consciousness"
hitherto, and thereby fairly planted the foot
of even those lower sciences, upon the haughty
neck of metaphysics ; in short, they comply
with the conditions of the Baconian logic, pro
ducing " not arguments but arts, not what agrees
with principles, but principles themselves."
104. The Economy of the Animal Kingdom

28

LIEE AND WRITINGS OF EMANUEL SWEDENBORG.

considered Anatomically, Physiologically, and
Philosophically, consists of Three Parts, the
First on the Blood, Blood Vessels and Heart,
with an introduction to Rational Psychology :
the Second, on the Animation of the Brain
synchronous with the Respiration of the Lungs ;
on the Cortical Substance of the Brain, and
on the Human Soul ; the Third treats princi
pally of the Human Fibres, and expounds the
various manner, in which the beams and
timbers of the body are laid ; especially the
construction of the Frame, somewhat as the
Principia unfolds the elementary construction
of the Universe. It also considers the dif
ferent kinds of fibres ; the form of their fluxion,
and the Doctrine of Forms generally ; and
lastly, in a most masterly style, and with a
power of observation and analysis new in
medicine, the. Diseases of the Fibres. In the
weightiness of its truths, in sustained order of
exposition, in felicity of phrase, and in finish
and completeness, it is not surpassed by any
scientific work that the author published: and
it contains so much that is peculiar, as to form
an indispensable addition to his other volumes.
105. We here introduce a notice of some dis
coveries, in this work, which were afterwards
attributed to others. The coincidences were
noticed and published by Mr. C. A. Tulk, of
London, a gentleman who has paid much at
tention to Swedenborg's philosophical words.
In a work entitled, "The Institutions of
Physiology," by Blumenbach, treating of the
brain, he says, " that after birth it undergoes
a constant and gentle motion correspondent
with respiration ; so that when the lungs
shrink in expiration, the brain rises a little,
but when the chest expands, it again subsides."
In the note he adds, that Daniel Schlichting
first accurately described this phenomenon in
1744. Now it does so happen that Sweden
borg had fully demonstrated, and accurately
described, this correspondent action, in that
chapter of the fficonomia Regni Animalis,
which treats of the coincidence of motion be
tween the brain and lungs. In another part
of the same " Institutions of Physiology,"
when speaking of the causes for the motion of
tho blood, Blumenbach has the following re
mark : " When the blood is expelled from the
contracted cavities, a vacuum takes place, into
which, according to the common laws of deri
vation, the neighboring blood must rush, being
prevented, by means of the valves, from re
gurgitating." In the notes, this discovery is
attributed to Dr. Wilson, the author of An
Inquiry into the Moving Powers employed in
the Circulation of the Blood. But it appears
that the same principle was known long before
to Swedenborg ; and is applied by him to ac
count for the motion of the blood, in the
GSconomia Regni Animalis. For in the sec
tion on the circulation of blood in the foetus,
and on the foramen ovale, he says, " Let us

now revert to the mode by which the cerebrum
attracts its blood, or, according to the theorem,
subtracts that quantity which the ratio of its
state requires. If now these arteries, veins,
and sinus are dilated by reason of the anima
tion of the cerebrum, it follows, that there
must necessarily flow into them thus expanded,
a portion of fresh blood, and that indeed by
continuity from the carotid artery, and its tor
tuous duct in the cavernous receptacles, and
'into this by continuity from the antecedent
expanded and circumflexed cavities of the
same artery ; consequently from the external
(or common) carotid, and thence from the
aorta and the heart ; nearly similar to a blad
der or syphon full of water, one end of which
is immersed in the fluid ; if its sides be dilated,
or its surface stretched out, and more especial
ly if its length be shortened, an entirely fresh
portion of the fluid flows into the space thus
emptied by the enlargement; and this experi
ence can demonstrate to ocular satisfaction.
Now this is the beneficial result of a natural
equation, by which nature, in order to avoid a
vacuum, in which state she would perish, or
be annihilated, is in the constant tendency
towards an equilibrium, according to laws
purely physical. This mode of action of the
brains, and their arterial impletion, may justly
be called physical attraction ; not that it is at
traction in the proper signification of the
term, but that it is a filling of the vessels from
a dilation or; shortening of the coats, or a
species of suction such as exist in pumps and
syringes.^ A like mode of physical attraction
obtains in every part of the body ; as in the
muscles, which having forcibly expelled their
blood, instantly require a reimpletion of their
vessels." In another part, 458, he says,
" There exists a great similitude between the
vessels of the heart, and the vessels of the
brains, so much so, that the latter cannot be
more appropriately compared with any other.
4. The vessels of the cerebrum perform their
diastole, when the cerebrum is in its constric
tion, and vice versa ; so also the vessels of the
heart. 5. In the vessels of the cerebrum
there is a species of physical attraction or
suction, such as that of water in a syringe ;
and this too is the case with the vessels °of
the heart, for in these, by being expanded and
at the same time shortened, the blood neces
sarily flows, and that into the space thus en
larged." Swedenborg says also, " that it is
this constant endeavor to establish a general
equilibrium throughout the body, which deter
mines its various fluids to every part, whether
viscus or member, and which being produced
by exhaustion, the effect is such a determina
tion of the blood, or other fluid, as the pecu
liar state of the part requires."
The Blood and the Spirituous Fluid.
106. As we wish to present the reader with

LIFE AND WRITINGS OE EMANUEL SWEDENBORG.

29

as full a view as possible, consistently with our
amits, of the way in which Swedenborg wended
ais way through matter to the soul, and of the
profundity of his genius while laboring among
ihe occult powers and substances of the human
mechanism, we introduce here another extract
from " Rich's Sketch " concerning his doctrine
of the blood and the spirituous fluid. It will
be interesting at least to certain scientific men
and half-way materialists, or to those treading
on the borders of the spirit world, but still
lingering amid a subtle materialism ; and it is
highly interesting as showing the near ap
proach, by gradual steps, of Swedenborg to
his grand discovery.
107. "All the separate elements of this doc
trine had been extant, some for years, and
3ome for ages, before Swedenborg's time. The
fact of a spirituous or nervous fluid, for exam
ple, had always been entertained in the ortho
dox creed of physiology ; its eminent subtilty,
and active force being also, of necessity, re
cognized at the same time. Some mode of
reciprocation or mutual exchange of offices in
the Animal Economy, between this fluid and
the red blood, had likewise been divined. To
which may be added, the functions of the cor
tical glands first observed by Malpighi, under
the microscope, who remarked that the animal
spirit was carried from them into the medulla
oblongata through little channels proceeding
from every separate gland. The globule of
red blood and its composition of minute pel
lucid spherules, again, were subjects of recent
observation ; and similar remarks apply to the
volatile and fixed salts ; and also to the nature
of the serum. These things were subjects
either of general or particular experience,
but there were no philosophical doctrines
which bound them all together into a perfect
system ; and much less which proposed to make
them the basis of a Rational Psychology.
The materials were ready ; the edifice was to
be built.
108. " In the following summary it will be
easy to discover the points where the applica
tion of Swedenborg's new doctrine has fairly
entitled him to the rank of a master builder
in this branch of science. It must be admitted
that the doctrine of degrees, which is the bond
or cement of the whole, had been anticipated
by Christian Wolff, and applied by him to the
auras of the universe ; but the history of
the " Principia " affords sufficient proof that
Swedenborg's discovery of its important laws
was an independent one.
109. " Commencing in the highest degree,
we find that a certain fluid, transcending all
others in purity, which is interiorly conceived
in the cortical substance of the brain, the
medulla oblongata, and medulla spinalis, and is
thence emitted into all the medullary fibres or
origins of the nerves, runs through the most
diminutive and attenuate vessels, stamina and
fibr ules, and traverses and supplies with moist

ure every living point and corner of the body.
The circulation of this fluid establishes a
communication between the fibres and the ves
sels, by means of which it enters into the
blood as its vital essence. Its principal stream,
likewise, descending through appropriate chan
nels from the brain, is poured into the subcla
vian vein, and is there associated with the
chyle of the Thoracic duct, and conveyed to
^he heart, where it concurs in the formation of
the blood.
110. " In the second degree, proceeding ge
netically, certain aromal, ethereal, or exceeding
ly volatile substances, are associated with this
pure fluid and constitute a middle kind of
blood. The third degree arises from the fur
ther accession of various salts, oils, etc., af
fording the means by which the second or
purer blood coalesces with the body, and is
enabled to discharge the functions of the soul
in the animal kingdom. The red globule is
also surrounded by a serum, which is the at
mosphere, so to speak, in which the blood
flows, and from which it derives its elements,
namely, the spirits, oils, and salts of every
kind already alluded to, which are perpetually
conveyed to the serum through the medium of
the chyle, and in water as a vehicle. Similar
substances are also conveyed into the serum
by means of the air in which they are fluent,
and by the instrumentality of the lungs ; the
open mouths or little lips of the veins suck
ing in the atmospherical salts which agree
with them and which are drawn towards them
by every inspiration.
111. "The blood therefore, is the storehouse
and seminary, the parent and nourisher, of all
the parts of the body, solid, soft, and fluid, in its
own kingdom : for nothing can enter into the
texture of the general system, except by pass
ing through the sanguineous passages. It is
obvious, also, that all the contingents of animal
life, are dependent on the constitution, deter
mination, continuity, and quantity of the
blood : and that in it we may reasonably look
for the exciting causes which determine the
quality and variation of state attributable to
the life of the body.
112. " From an attentive consideration of
all the elements which enter into the composi
tion of the blood, and especially of the im
ponderable elements, the ether, etc., it is de
monstrable that the spirituous fluid constitutes
the essence of the life and activity proper to
the blood ; and that from this fluid, and by the
medium of a copious volatile substance de
rived from the ether, there exists a pellucid or
middle blood. Lastly, through the medium of
various salts employed in tempering the in
tense activity of the spirituous fluid, in pro
moting the unity or consistence of the whole,
in the local determination of form, and in vari
ous ministrations to animal life, there emerges
the red and heavy blood. Into these origi
nal principles the latter suffers itself to be

30

LIFE AND WRITINGS OE EMANUEL SWEDENBORG.

divided according to degrees, during its pro
gress through corresponding vessels, namely,
those of a like order with itself, the capillary
tubes, and the fibres.
113. '• If therefore we would lay open the
nature of the globule, we must conceive that
the spirituous fluid constitutes the first order
or degree ; the pellucid blood consisting of
piano-oval spherules, the second order ; and
the red blood, which thus enjoys, as it were, a
triple maternity, the third. The latter is pre
sumed to consist, for the most part, of six
piano-oval spherules, (the blood of the second
degree,) fitted into so many hollow sides of a
single particle of fixed salt, and hence arises
the spherical figure of the whole, as clearly
discerned by Leuwenhoek, and confirmed by
the most recent observations. Thus, given
the external structure of the blood globule, we
find it resolvable into what may be called its
internal structure ; and Swedenborg has clear
ly demonstrated that the latter is the causal
form or latent order of the former. It is
equally remarkable that the fluxion itself indi
cated by the globule resolves into that indi
cated by the parts of the globule ; for, ' the
first principle of the spherical form is the per
petually spherical or cubico-spiral, in which
substances, while in their state of utmost ac
tivity, describe an ellipsis distinguished by its
poles and greater and lesser circles, according
to the irrefragable laws of geometry ;' {Econ
omy, 101.) This ellipsis is exactly repre
sented by the piano-oval spherules observed
by Leuwenhoek, and designated the middle, or
purer blood, or blood of the second degree, by
our Author.
114. " Passing from the nature and compo
sition of the blood itself to the circulation, we
enter the science of Angiology, or the doctrine of
the arteries and veins, which Swedenborg has
extended — in view of his great unitary prin
ciples — so as to include the doctrine of the
fibres, or Neurology, that of the glands, and
of the muscles. The arteries and veins
themselves are regarded as determinations or
mechanisms of the blood ; and as the latter is
of a threefold origin, degree, nature, compo
sition and name, so are the former. In other
words, the vessels are always accommodated
to the fluid circulating in them. One simple
membrane encloses and conveys the spirituous
fluid ; a reticulated membrane which may be
considered as woven of the former answers in
degree to the pellucid blood ; and a strong
muscular tunic forms what is commonly under
stood by the blood vessel. In conformity with
these various degrees of vessels, and of the
fluid which they convey, the circulation itself,
. — though it forms one universal system or cir
cle of life, from the spirituous fluid to the gross
blood, — is subtriplicate, or divisible into three.
The red blood, passing into vessels of the
second degree, separates the saline, urinous,
or sulphurous atoms at the place of ingress,

and thus' enters them in its pellucid state ;
and the pellucid blood, entering in its turn the
nervous canals and vessels of the third degree,
separates the ethereal elements, and enters
them in its naked spirituous state. These
separations being effected by glands and vesi
cles of several kinds, is the reason of these
organs, — so little understood by physiologists
even of the present day, —-being compre
hended by Swedenborg in his general doctrine
bf the circulation. After reaching the fibres,
the blood continues its passage through them,
returns into the vessels of the second and
third orders, and becomes again compounded
by passing through degrees similar to those
by which it had become divided. It is in this
returning circulation that the genial spirit of
the nervous fibre infuses itself into the ves
sels, and constitutes itself the vital essence of
the blood, in every point of the body, as ob
served at the commencement of this abstract.
115. "It would be extending our sketch to
limits wholly incompatible with its design,
were we to transcribe, however briefly, the
application of the Author's new doctrines to
Miology, or t,he more purely mechanical part
of the circulation. Enough has been said to
convince. the reader that Swedenborg alone
has taken up this great discovery at the point
,where it was left by the illustrious Harvey,
and harmonized it with the rest of the animal
economy. It remains, however, to show in
what measure the realization of the Author's
great object, — the knowledge of the human
soul, — was promoted by this course of phi
losophy. 116. "It was obvious to Swedenborg from
the moment he had conceived the doctriue
which we have contemplated in some of its
results, that animal life and animal functions
were impossible without such degrees. If ex
terior structures and laws were not in corre
spondence with a certain interior economy,
whence could the system derive its animation
and instincts, but from external impulses?
And, as a necessary consequence, what other
laws could be admitted in explanation of its
powers, but those of hydraulics and mechan
ics ? The same, in fact, which are supposed
to account for the flowing of the streams and
the waving of the grass. And what" philoso
pher, short of the stark materialist, would
presume to account in this way, even for the
lowest forms of intelligence and feelino-?
On the other hand, those who admit the fact
of an internal economy, and are willing to
regard it as the immediate cause of the exter
nal, can have no means of realizing their own
thoughts separate from the doctrine of degrees,
either expressed or understood ; for the nearest
cause is always a degree above the effect, and
can never be ascertained to the satisfaction of
Inductive Philosophy, except by the resolution
of the latter, and that by a process fairly de
monstrable to reason.

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

31

117. "Now such a resolution of the blood
globule had led Swedenborg, both experiment
ally and reflectively, to its inner structure, or
causal form, namely, the spherules of the pel
lucid blood ; but he was by no means willing
to pause here in contemplation of the soul, ex
cept indeed to observe the method by which
she proceeded to coalesce more closely with
the body. The next step, therefore, was to
resolve the pellucid blood, and obtain its causal
form. In this attempt he was aware that
direct experience would fail him, on account
of the exceedingly volatile nature of the ani
mal spirit, which, according to tradition, and
all the reason of the case, was exactly what
he sought. It was possible, however, to ob
tain a good deal of indirect evidence, chiefly
from observations on the brain, and the forma
tion of the chicken in the egg, and on the
foetal stage of human existence ; hence a
large portion of the Economy is devoted to an
examination of the phenomena presented by
these subjects. On the reflective side of this
problem, again, it was necessary to resolve the
forces of the pellucid blood, and to accomplish
this, we have already seen that our philoso
pher proposed to extend the limits of pure
mathematics. We shall hereafter see that
his continuous and profound thought on this
problem was coincident with his earliest inti
mations from the world of spirits.
118. " Thus, the deepest anatomical experi
ence, and the most profound evolution it could
undergo in the rational mind, ended in expos
ing this subtile fluid, just hovering on the bor
ders of the unknown, yet just within the bound
ary of intuition. The question was whether
this was the soul. ' If we grant,' Sweden
borg observes, ' that the soul, as ours, is to be
sought in ourselves, anatomical experience
presents this fluid, as the highest and most in
ward, to the mind of the anatomist ; and then
hands it over to the philosopher to be dis
cussed, and for him to settle whether what he
knows from his own axioms, and from the
rules of analytic order, should be attributed
to the soul, be predicable of this fluid. For
the anatomist proceeds no further than the
above step, unless he at the same time assume
the character of a philosopher. Something of
this kind seems to be taken as the fixed bound
ary of their ideas by Aristotle and his fol
lowers ; the former of whom treated system
atically of the parts of the soul, and the
latter of its physical influx. Wherefore if
the animal fluid and the soul agree in their
predicates, no sound reason will reject the fluid
as disagreeing ; if otherwise, no sound reason
will embrace it.' (Economy, 224.) Nothing
can surpass this statement of his position, in
honesty and clearness. It conceals nothing ;
and it assumes nothing but what shall be
granted as a fair deduction from experience
and reason. But we have yet to see the con
clusion to which it led him.

119. "The spirituous fluid, then, makes its
appearance as the substantia prima, or first
substance of the body ; but Swedenborg has
a doctrine of Series which always accompanies
that of Degrees, and according to which the
first in a given system, or number of phenom
ena, may be the last or any other denomina
tion in another system. In this manner, the
spirituous fluid, which is regarded as the form
of forms in the body, and as the formative
substance, which draws the thread from the
first living point, and continues it afterwards to
the last point of life,- is itself formed or pas
sive, when viewed in relation to the whole
universe ; and consequently derives its benig
from a still higher substance. On this uni
versal substance, according to Swedenborg,
the principles of natural things are impressed
by the Deity, and in it are involved the most
perfect forces of nature : hence it may be
regarded as coincident with what Aristotle de
nominates pure reason, or the entelecheia of
substances, and with the Platonic heaven of
ideal forms. The substantia prima, however,
according to Swedenborg, does not itself live,
and consequently, the spirituous fluid of the
body, which is derived from it, cannot be said
to live, much less to feel, perceive, and under
stand, or regard ends. ' Life,' he remarks, in
treating of this subject, ' corresponds as a
principal cause to nature as an instrumental
cause. For what is motion in nature is action
in a living subject ; what is modification in
nature is sensation in a living subject; what
is effort in nature is will in a living subject ;
what is light in nature is life in a living sub
ject ; what is distinction of light in nature is
intellect of life in- a living subject; what is
cause and effect in nature is end in a living
subject, etc' (Economy, 235.) Life and in
telligence, therefore, are regarded as flowing
into nature from their First Esse, or Infinite
Source. 120. "Now, (following the Author,) it is by
the continual influx of this life and intelligence
that the Deity impresses the ideal forms or
principles of natural things on the primordial
fluid of the universe, and by a similar influx
into the spirituous fluid, that men acquire in
telligence and active power. ' But,' to quote
Swedenborg's own words, 'to know the man
ner in which this life and wisdom flow in, is
infinitely above the sphere of the human mind :
there is no analysis and no abstraction that can
reach so high : for whatever is in God, and what
ever law God acts by, is God. The only
representation we can have of it, is in the way
of comparison with light. For as the sun is
the fountain of light and the distinctions there
of in its universe, so the Deity is the sun 6f
life and of all wisdom. As the sun of the
world flows in one only manner, and without
unition, into the subjects and objects of its
universe, so also does the sun of life and of
wisdom. As the sun of the world flows in

32

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

by mediating auras, so the sun of life and of
wisdom flows in by the mediation of his spirit.
But as the sun of the world flows into subjects
and objects according to the modified charac
ter of each, so also does the sun of life and
of wisdom  The one is physical, the
other is purely moral : and the one falls under
the philosophy of the mind, while the other
lies withdrawn among the. sacred mysteries of
Theology.' 251. Thus two distinct principles
are supposed to concur in forming the human
soul, namely, the spirituous fluid, formed and
determined by the substantia prima of the
universe, and a continual influx of life and in
telligence from God, the one natural, the other
spiritual. 121. "After establishing these principles,
Swedenborg does not hesitate to call the spir
ituous fluid itself, or, strictly speaking, its opera
tion, the soul, and to speak of it as having intelli
gence, and all the attributes, in fact, which consti
tute man ; although before explaining its recep
tion of an influx from God — and consequently,
when describing it as an organic substance or
body of the soul — he had spoken of it as in
capable of feeling and perception. The in
ference is that a man's real individuality —
his interior man — consists in a state of con
scious being occasioned by the influx of God's
universal spirit into the subtile fluid which
runs through the nervous channels of the
body — and which has since been called, in
the vocabulary of animal magnetism, the
nerve spirit. Beyond this spirit or pneumatic
vehicle, as it was termed by the ancients, there
is no identity or individuality provided for
man in the Economy of the Animal Kingdom ;
and accordingly it becomes an important ques
tion whether the spirituous fluid is to be
called material or immaterial. This question
Swedenborg has answered for himself.
122. " ' We have often said,' he observes,
'that in regard to substance the soul is a
fluid, nay a fluid most absolute ; produced by
the aura of the universe ; enclosed in the
fibres ; the matter by which, from which, and
for which the body exists ; — the superemi-
nent organ. We have also said that the influx-
ion of its operations is to be examined accord
ing to the nexus of organic substances, and
according to the form determined by the fibres :
also that its nature, or operations collectively,
regard* this fluid as their subject; and that
these operations, in so far as they are natural,
cannot be separated [from the fluid] except in
thought ; so that nothing here occurs but ap
pears to be fairly comprehended under the
term matter. But, pray, what is matter ? If
it be defined as extension endued with inertia,
then the spulis not material ; for inertia, the
source of gravity, enters the posterior sphere
simply by composition, and by the addition of
a number of things that through changes in
the state of active entities have become inert
and gravitating ; for instance, all the mere

elements of the earth, as salts, minerals, etc.
The first aura of the world is not matter in
this sense ; for neither gravity nor levity can
be predicated of it ; but on the contrary, active
force, the origin of gravity, and levity in terres
trial bodies, which do not of themselves regard
any common centre, unless there be an acting,
causing, and directing force. Hence neither
gravity nor levity can be predicated of this
fluid, made up as it is of this force or aura.
When, according to the rules of the doctrine
of order, I have shown what matter is, what'
form is, what extension is, and what a fluid is,
we shall confess that the controversy is about
the signification of terms, or about the man
ner in which something that we are ignorant
of is to be denominated, — We shall confess
that we are fighting with a shadow, without
knowing what body it belon'gs to : however,
this slight garment alone is prepared, before
we have the measure, or have seen the form
of the body ; and in order to make it fit, we
figure to ourselves an idea of the body, which
idea may be immaterial. But tell me whether
the ideas of the animus are material or not ?
Perhaps they are, inasmuch as images, and
even the very eyes are material. But, as it
is the office of the soul to feel, to see, and to
imagine, equally as to understand and think ;
yet the ideas of the latter faculties are called
immaterial, because intellectual ; perhaps be
cause the substances that are their subjects
are not comprehended by sense ; and still ma
terial ideas not only agree but communicate
with immaterial ; are they then any ideas at
all before they partake of the life of the soul ?
Apart from' this, are they not modifications ?
If they are modifications, or analogous to
modifications, then I do not understand in what
way an immaterial modification is distinguished
from a material modification, unless by de
grees, in that the immaterial is higher, more
universal, more perfect, and more impercepti
ble. Is not every created thing in the world
and nature a subject of extension ? and may
not every thing as extended be called material ?
In fact, the first substance itself in this sense
is the materia prima of all other substances,
and every controversy, even our present one,
is a . matter of dispute. But let us trifle no
longer. According to sound reason, what
ever is substantial and flows from a substantial
in the created universe of nature, is matter :
therefore modification itself is matter, asjlt
does not extend one iota beyond the limrFW
substances. (Part IL, n. 293.) Buiyis for
the more noble essence or life of the*soul, it
is not raised to any that is more perfect, be
cause it is one only essence ; but the soul is
an organism formed by the spirituous fluid, in
which respect greater and lesser exaltation may
be predicated of it. This essence and life is
not created, and therefore it is not proper to
call it material : so for the same reason we
cannot call the soul material in respect to its

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

33

reception of this life; nor therefore the mind;
nor therefore* the animus, nor the sight, nor
the hearing, nor even the body itself, so far
as it lives. For all these live the life of their
soul, and the souj lives the life of the spirit
of God, who is not matter, but essence ;
whose esse is life ; whose life is wisdom ; and
whose wisdom consists in beholding and em
bracing the ends to be promoted by the deter
minations of matter and the forms of nature.
Thus both materiality and immateriality are
predicable of the soul ; and the materialist
and the immaterialist may each abide in his
own opinion.' — n. 311.
123. "This was the point then which Swe
denborg reached by his first effort to obtain a
knowledge of the soul analytically, or by rigid
induction ; and every one must admit how
advanced his perceptions were, and how ad
mirably he preserved the idea of man's entire
dependence upon the Infinite source of life
and wisdom, though, as yet he was far from
the solution of the great problem with which
he had set out. It is the innocence of his
wisdom with which we are delighted even
more than with the wisdom itself. The more
cogent or logical his reasons, the more clearly
we discern God in them, and man's utter im
potence and nothingness : the more glowing
. and ornate his style, the deeper is the rever
ence and awe which he breathes into it, so
Ithat self-intelligence is constrained to hang
•its head, where it would otherwise glory in
its gifts and apparent attributes. Granting
Materialism the utmost demand it could sus
tain by any show of argument, Swedenborg
, proves" that, even so, its machinery is utterly
helpless without the perpetual influx of the
Ibreath of God ; and here we may remark that
*the establishment of this theological tenet was
"the first step towards the preparation of science
fcfor the Church. The genius of religion,
^Therefore, only imitated, in her humble sphere,
*ihe Descent and Incarnation of the Divine
Being, when she came to the salvation of phi
losophy in its own frailties ; and it is praise
. enough for Swedenborg that he was her chosen
kand faithful apostle."

Brains, Heart and Lungs.
124. " Before closing the Economy we must
not omit to record the Author's discovery of the
animation of the brains, and of its coincidence
durino- formation with the systole and diastole
of tjAheart, and after birth with the respira
tion' oTRhe lungs. Connected with this is another
great disdfevery which can hardly be said to
have transpired beyond the circle who are ac
quainted with his works, even to the present
moment. We allude to the universal motion
generated by the lungs and distributed to the
whole animal machine. 'It would seem at
first sight, as if the effect of respiration did
not extend far beyond the thorax ; but if we
contemplate, the several varieties of respira

tion, and reduce them to one common or gen
eral result, we shall perceive, that if the
respiration does not always actually extend
beyond the thorax, still it is in the effort to do
so, or to be in action every where.' (367.)
This action is shown to extend even to the
smallest blood vessels, and to the serves, in
which it promotes the circulation of the fluids
by an external action, which coincides with
the internal action of the cerebellum through
the same fibres. This law, indeed, is . a part
of the general concordance between the anima
tion of the brains and respiration, and is a
beautiful provision for insuring muscular
action. For, ' if the circle of the red blood
were performed in the arteries at the same
intervals as the circle of the nervous fluid in
the nerves, I scarcely know,' Swedenborg ob
serves, ' whether any muscle in the body, with
the exception of that of the heart and arteries
(which are stimulated to action solely by the in
fluent blood), would suffer itself to be excited to
act ; for in proportion as the nerve acted, the
blood would react, when nevertheless, in order to
produce any alternate motion, action and re
action must be so ordered that one may alter
nately overcome the other.' (P. IL, c. i. § 9.)
To sum up the whole, the leading principles es
tablished by Swedenborg on this curious and
important subject are these. 1. The anima
tion of the brains is the universal motion of'
the whole body, and of all the nervous fibres,
which, during animation are provided with
their spirit or fluid. 2. The intercostal nerve
and the par vagum are kept in this animatory
or universal motion, and the latter reduces the
subaltern motions of the body to it. 3. The
lungs, as already observed, are in the same
motion. 4. By means of the lungs, and
through the mediation of the pericardium,
the heart is also associated in this regimen, so
that it never loses its vital spirit on the one
hand, or its state of perfect liberty on the
other. (551-2). We close the work here,
not because we have alluded to all its dis
closures in physiology, but because it is im
possible to do so within the limits to which
we have confined ourselves ; and we have
dwelt upon it at sufficient length to establish
its claims to respectful and earnest atten
tion."*

Posthumous Tracts.
125. Connected with the same period of our
author's life as the Economy, are the Posthu
mous Tracts, which are, for the most part,
condensed statements of the subjects and ar
guments of the larger works, to the study of
which they furnish good introductions. They
are on the following subjects : 1. The Way to
a Knowledge of the Soul; 2. the Red Blood;
3. the Animal Spirit ; 4. Sensation, or Pas
sion of the Body ; 5. the Origin and Propa
gation of the Soul; 6. Action ; 7. Fragment

* The price of this Work is now $7.50.

34

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

on the Harmony Subsisting between the Soul
and the Body ; 8. Faith and Good Works. The
first one again proclaims the absence of meta
physical modes and investigations from the
mind of the author ; for he says, psychology
is to be pursued by gaining a previous knowl
edge of the whole of the sciences, including
the experience of the mental, or of the bodily
senses ; and proximately by anatomy ; because
" it is impossible to know the inner action of
the mind, without examining the face of the
mind ; i. e-> without investigating its brains
and marrows ; and the soul is nowhere to
be found but in her own kingdom." Then, on
the basis of the science, by a higher and high
er generalization, must be reared our unitary
science, a Mathematical Doctrine of Univer-
sals, which science is the philosophy of the
soul. Other roads, which do not pass through
acquired knowledge on either side, — knowl
edge referable, whether immediately or ulti
mately, to effects and the senses, — lead only
to increased ignorance of the subject ; espe
cially so, the pretended investigation of con
sciousness; a thing which Swedenborg quite
left out, as a means of edification : for what is
man's intellect, other than the understanding
of Nature's Revelation, and Society ? When
he understands these, or in proportion as he
understands them, his own faculty will be
worth being conscious of — ¦ worth investigat
ing as a distinct object ; but originally, there
is nothing in it, either to digest, classify, or
account for. Vacancy, i. e., metaphysic con
sciousness, involves no series, and wants no
theory : it is puerile, nay cruel, publicly to
invite analytic attention.
126. In the work above alluded to, on the
Red Blood, there is a mention made of the
vitality of the blood, which again shows how
far in advance of the times our author stood
in this respect. " It is said in the Bible,
' But the flesh with the life thereof, which is the
blood thereof, shall ye not eat.' (Gen. ix. 4).
And the opinion that the blood was a living
substance has existed from the remotest an
tiquity. Harvey, the celebrated discoverer
of the circulation of the blood, held this
opinion very strongly, and it has been adopt
ed by some other learned men at different
times, as may be seen in the works of Good,
Carpenter, Elliotson, and others on Medicine
or Physiology. But it was never, — at least
in modern times, — generally received, and
was held by all who maintained it, only hypo-
thetically, and as a supposition of greater or less
probability. From this we must, however,
except Swedenborg. In his philosophical
works, written more than one hundred years
ago, he distinctly asserts the vitality of the
blood, not only as a truth, but as a fundament
al truth of all sound physiology. The Swe
denborg Society of London have just published
a thin volume of his ' Opuscula,' or little
works, in the orignal Latin, from his manu-
SPr-ints in the lihrsirv nf the T?"V>} Academy

of Stockholm. One of these little works is
'De Sanguine Rubro' — 'Of the Red Blood.'
We do not propose to give an account of his
views on this subject ; for they are so exceed-
ly condensed in this small treatise, that a fur
ther abridgment would be unintelligible. It
is enough to say, that he declares the blood to
be more than merely living matter ; it stands,
as it were, half way between spirit and mat
ter, partaking of the qualities of both ; it is
as if the point of contact between the soul
and the body ; and from it, or rather through
it, the body derives its life. Thus the head
ing of the eleventh chapter of this treatise is,
' That the globule of the red blood contains in
itself purer blood and the animal spirit, and
that the purest essence and soul of the body
is here ; so that the red blood is a spirituous
and animated humor' (humor spirituosus et
animatus). The heading of the next chapter
is, ' That the red blood partakes almost equal
ly of soul and body, and that it may be called
as well spiritual as material.'
127. "Now it is an interesting circumstance,
that while this long-neglected work was pass
ing through the press, science has at last, and
by accident, discovered the vitality of the
blood, and placed this fact upon a firm basis.
The number of Silliman's Journal, just pub
lished, contains, on page 108, under the head
of ' Researches on blood,' some experiments
of the celebrated chemist, M. Dumas, pub
lished by him in June last. After some ac
count of his experiments and their results, the
statement goes on thus : in attempting to over
come this difficulty, ' M. Dumas discovered
the remarkable property of the blood globules,
that as long as they were in contact with the
air or aerated water, in short, as long as they
were in the arterial condition, the saline solu
tion containing them passed colorless through
the filter, and left them upon it: on the con
trary, as soon as the globules have assumed
the violet tint of venous blood, the liquid
passes colored.' After detailing certain experi
ments then tried by Dumas in consequence
of this discovery, the following statement is
made: — 'Thus the globules of the blood seem
to possess vitality, as they can resist the solvent
action of sulphate of soda as long as their life
continues, but yield to this action readily when
they have fallen into asphyxia from privation of
air.' " — New Jerusalem Magazine, Feb., 1 847.
128. The Fragment on the Soul is mainly
a criticism on the Preestablished Harmony of
Leibnitz ; on principles, however, which fause
it to apply to the whole of modern philosophy.
The author arraigns Leibnitz, and, by impli
cation, the Philosophers, for aiming to convert
common, into systematic ignorance, or to make
emptiness the grand organ of the spiritual:
for philosophy takes a number of dates, by no
means peculiar to itself, but which it draws from
common experience, such as the fact, that things
sensations, imaginations, perceptions, and the
like, exist; and. without inquiring what they

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

35

are, and thereafter, what their causes are, it
revolves incessantly round the already plain
fact of their bare existence, casting it into a
new jargon, looking idly at its uniform surface
on every side, and ending, for the most part,
not by realizing any thing, but by questioning
the reality of even that mean object of thought.
Such philosophy, therefore, consists of a few
of the poorest generalities of common sense,
spoiled by interpolation with various formulas
of ignorance. Now Swedenborg first brushes
away the irresolvable terms of the current
philosophies, and leaves behind the small nu
cleus to its rightful place under common sense,
or the sciences, from which it was stolen at
the beginning, only to be modified for the
worse. Of the bare existence of things, the
clown is better aware than the metaphysician,
because he has not made it his business to
question them : Jo him, therefore, the true
philosopher would rather appeal on gross
questions of fact, than to the other.
" He knows what's what ; and that's as high
As metaphysic wit can fly."
But on the question of Cause and Reason,
there is no light to be gained from either ; nor
is there any difference between the two, save
the difference between ignorance, culpable and
innocent, conscious and unconscious, personal
and accidental. The upshot hitherto has
been, that what is true in philosophy is not
new ; but existed as well, and better, before
philosophy was born ; also exists better at this
moment in the common world, where philoso
phy is unknown. And the conclusion is, that
in regard to the affections, metaphysics, after
a two thousand years' opportunity given, has
done nothing more, than obstruct and regurgi
tate the current of the lifeblood of humanity ;
and in regard to the understanding, nothing
more than deepen our initial ignorance of all
things, by actuating it into pernicious falsity.
129. A Hieroglyphical Key to Natural and
Spiritual Mysteries, by way of Representatives
and Correspondences — is a small work, which
belongs to the same series as the Economy ;
it is mentioned in the Third Part of that work
as the Part on Correspondences. This Tract
is an attempt to eliminate a natural doctrine
of correspondences, and to show its application
by examples ; and although it may appear little
successful, in comparison with the plenitude
of bodily truth on the same subject, in the
author's theological works, yet, it should be
observed, that the aim in the two cases is
somewhat different, and that the truth of one
series does not exclude that of1 the other ;
analogies of nature to nature, being perfectly
compatible with the more vital or concreie
analogies between the spiritual world and the
natural. The Animal Kingdom.
130. In 1744 and 1745, at the ages of 56
and 57, he published another work — " The

Animal Kingdom, considered Anatomically,
Physiologically, and Philosophically :" that is,
at first in its dead truths; secondly, in its
relations with the physical universe, which
sways it with motion, as the herald of vitality ;
and thirdly, as possessing our common sense,
in the lowest degree : the first volume treats
of the Viscera of the Abdomen ; the second,
of the Viscera of the Thorax, or Chest ; and
the third, of the Organs of Sense ; which has
not yet been translated. The first and second
make two large octavo volumes, which sell at
$7.50. The new doctrines and the general
method of the Economy of the Animal King
dom, are pursued in this work ; but they are
pressed to results far exceeding those of the
former. The author says in his Preface, —
" Not very long since I published the Economy
of the Animal Kingdom, and before traversing
the whole field in detail, I made a rapid passage
to the Soul, and put forth a prodromus respect
ing it: but, on considering the matter more
deeply, I found that I had directed my course
thither both too hastily and too fast : after ex
ploring the blood only, and its particular organs,
I took the step, impelled by an ardent, desire
for knowledge. But as the Soul acts in the
supreme and innermost things, and does not
come, forth, until all her swathings have been
successfully unfolded, I am therefore deter
mined to allow myself no respite until I have
run through the whole field, to the very goal,
until I have traversed the universal animal
kingdom, to the Soul. Thus, I hope, that by
bending my course inwards, continually, I
shall open all the doorl that lead to her, and
at length, by the Divine permission, contem
plate the Soul Herself."
131. The plan of this great undertaking is
thus alluded to in the Prologue : —
" I intend to examine," he says, " physically
and philosophically, the whole Anatomy of the
body; of all its Viscera, Abdominal and Tfloracic ;
of the Genital Members of both sexes; and of the
Organs of the five senses. Likewise,
'.'The Anatomy of all parts of the Cerebrum,
Cerebellum, Medulla Oblongata, and Medulla Spi
nalis. " Aftei'wards, the cortical substance of the two
brains, and their medullary fibre ; also the nerv
ous fibre of the body, and the muscular fibre ; and
the causes of the forces and motion of the whole
organism; Diseases, moreover; those of the head
particularly, or which proceed by defluxion from
the Cerebrum.
" I propose afterwards to give an introduction to
Rational Psychology, consisting of certain new doc
trines, through the assistance of which we may be
conducted, from the natural organism of the Body
to a knowledge of the Soul, which is Immaterial :
these are, the Doctrine of Eorms: the Doctrine of
Order and Degrees : also, the Doctrine of Series
and Society : the Doctrine of Influx : the Doctrine
of Correpondence and Representation : lastly, the
Doctrine of Modification.
" From these Doctrines I come to the Rational
Psychology itself; which will comprise the sub
jects of action ; of external and internal sense ; of

36

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

imagination and memory; also of the affections of
the animus. Of the intellect, that is, of thought
and of the will ; and of the affections of the ration
al mind : also, of instinct.
" Lastly, of the Soul ; and of its state in the
Body, its intercourse, affection, and immortality ;
and of its state when the body dies. The work to
conclude with a Concordance of Systems."
132. This design, be it observed, was not
laid out in nubibus and built up there like the
magnificent philosophy of Coleridge, but, for
the most part, was actually realized in the
course of a few years. The first part of the
work, treating of the Abdominal Viscera ; the
second part, treating of the Thoracic Viscera ;
and the third part, treating of the skin, the
senses of touch and taste, and organic forms
generally, — by way of introduction to the su
perior region, — were published in 1744 and
1745. Many of the remaining subjects were
also prepared for the press, and, the manu
scripts having been carefully preserved, are
now in the course of publication. The cir
cumstance which occasioned the author to
abandon these labors, was the opening of his
spiritual sight, of which we shall speak in the
next chapter.
133. From the above summary of the plan
of Swedenborg's labors, it is easy to see the
goal towards which the great philosopher was
.tending. " When my task is accomplished," he says, " I
am then admitted by common consent to the soul,
who sitting like a queen in her throne.: of state, the
'body, dispenses laws, and governs all things by
her good pleasure, but yet by order and by truth.
'This will be the crown of my toils, when I shall
have completed my course in this most spacious
arena. But in olden time, before any racer could
merit the crown, he was commanded to run seven
times round the goal, which also I have deter
mined here to do."
134. Those who are skilled in anatomy and
have/ read his (Economia Regni Animalis,
¦state, that Swedenborg was familiar with many
truths in anatomy, which were unknown to
other learned men of his day. A passage of
communication between the right and left, or
two lateral ventricles of the cerebrum, was
thought to have been first discovered by a
celebrated anatomist of Edinburgh. But this
is a mistake.
The first discovery and description of this
passage was claimed by the celebrated anato
mist, Dr. Alexander Monro, of Edinburgh, and
has since been conceded to him by succeeding
anatomists : hence it goes by the denomination
of the Foramen of Monro. Dr. Monro read a
paper before the . Philosophical Society of
Edinburgh, on this subject, December 13th,
1764; but in his work entitled, ' Observations
•on the Structure and Functions of the Nervous
System,' he says that he demonstrated this Fo
ramen to his pupils so early as the year 1753.
He allows that a communication was known
and asserted to exist between those ventricles

and the third, long prior to his time ; but he
shows that it was never delineated after such a
manner, nbr in any way that could convey a
precise idea respecting it ; much less was im
plied the existence of the Foramen he describes.
The channel of communication seemed to
be referred, chiefly, to the posterior part of
the lateral ventricles, whilst the Foramen of
Monro, is situated at their anterior part.
Now in the Regnum Animale, p. 207, note
(r) the following striking observation occurs :
" The communicating Foramina in the Cere
brum are called Anus and Vulva, besides the
passage or emissary canal of the lymph ; by
these the lateral ventricles communicate with
each other, and with the third ventricle."
This work was printed in the year 1714-15 ;
but written, as we have reason to think, two
or three years before its publication : hence
the foramen here spoken of must have been
described by Swedenborg from ten to twelve
years prior to the earliest notice taken of it by
Dr. Monro.
135. We confess, however, to the justice
of a remark by Wilkinson on this subject.
" Swedenborg is not to be resorted to as an
authority for anatomical facts. It is said, in
deed, that he has made various discoveries in
anatomy, and the canal named the ' foramen
of Monro' is instanced among these. Sup
posing that it were so, it would be dishonoring
Swedenborg to lay any stress upon a circum
stance so trivial. Whoever discovered this fo
ramen was most probably led to it by the lucky
slip of a probe. But other claims are made
for our author by his injudicious friends. It
is said that he anticipated some of the most
valuable novelties of more recent date, such as
the phrenological doctrine of the great Gall,
and the newly-practised art of animal mag
netism. This is not quite fair : let every
benefactor to mankind have his own honora
ble wreath, nor let one leaf be stolen from it
for the already laurelled brow of Swedenborg.
True it is that all these things, and many
more, lie in ovo in the universal principles
made known to him, but they were not devel
oped by him in that order which constitutes
all their novelty, and in fact their distinct
existence." 136. Swedenborg's object was not to aston
ish the world by discoveries in natural science ;
hence no pains were taken to give circulation
to his discoveries. He affirms with the most
characteristic innocence, that " he knows he
shall have the reader's ear, if the latter be only
persuaded that his end is God's glory and the
public good, and not his own gain or praise."
137. Again, at the close of the Principia,
he says : —
" In writing the present work, I have had no
aim at the applause of the learned world, nor at
the acquisition of a name or popularity. To me it
is a matter of indifference whether I win the favor
able opinion of every one or of no one, whether I

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

37

gain much or no commendation ; such things are
not objects of regard to one whose mind is bent on
truth and true philosophy; should I, therefore,
gain the assent or approbation of others, I shall
receive it only as a confirmation of my having pur
sued the truth. J have no wish to persuade any
one to lay aside the principles of those illustrious
and talented authors who have adorned the world,
and in place of their principles to adopt mine : for
this reason it is that I have not made mention of
so much as of one of them, or even hinted at
his name, lest I should injure his feelings, or seem
to impugn his sentiments, or to derogate from
the praise which others bestow upon him. If the
principles I have advanced have more of truth in
them than those which are advocated by others;
if they are truly philosophical and accordant with
the phenomena of nature, the assent of the public
will follow in due time of its own accord ; and in
this case, should I fail to gain the assent of those
whose minds, being prepossessed by other princi
ples, can no longer exercise an impartial judgment,
still . I shall have those with me who are able to
distinguish the true from the untrue, if not in the
present, at least in some future age. Truth is
unique, and will speak for itself."
138. Again, he observes in the Economy:
" Of what consequence is it to' me that I should
persuade any one to embrace my opiriions ?
Let his own reason persuade him. I do not
undertake this work for the sake of honor or
emolument ; both of which I shun rather than
seek, because they disquiet the mind, and be
cause I am content with my lot : but for the
sake of the truth, which alone i.s immortal,
and has its portion in the most perfect order
of nature ; hence in the series of the ends of
the universe from the first to the last, or to
the glory of God ; which ends he promotes :
thus I surely know who it is that must reward
me." Of his sincerity in these declarations,
the repose which pervades his books, and the
hearty pursuit of his subject at all times, bear
incontestable witness.
139. The absence of his laurels never
troubled him, he was not afraid of pillage or
plagiarism, there was none of the fire of com
petition in him, he was never soured by neg
lect, or disheartened by want of sympathy.
It is, however, remarkable how entirely the
foregoing works were unknown even to those
who knew him best personally. His intimate
friend Count Hopken says, that " he made
surprising discoveries in anatomy, which are
recorded somewhere in certain literary transac
tions;" evidently in complete ignorance of the
great works that he had published, and more
over ill informed upon the subject of the
" Transactions." And yet Swedenborg was
not mistaken in his estimate of his own
powers, or in the belief that posterity had
work and interest in store in writings that,
at the time, were utterly neglected. The his
tory of literature is eloquent upon the fate
of those who were before their age, and that
fate was never more decisive for any man, or
more cheerfully acquiesced in by any, than
Swedenborg.

140. With this admirable spirit, and with
talents only equalled by their modesty and un
selfishness, our author produced, in his fifty-
fifth and fifty-seventh years, the "Animal
Kingdom." - There is in it, the clearness of the
faultless logician ; the utmost severity of the
inductive reasoner ; the order of the consum
mate philosophical architect ; the beauty, free
dom, and universal cordiality of the mighty
poet ; the strength of a giant, and the playful
ness of a child. Never was the path of
science so aspiring, or strewn with such lovely
and legitimate flowers, as in these two as
tounding volumes. But praise is a needless
tribute of their goodness ; they point only to
applications and works, and beseech us, not to
stand long in the stupefaction of amazement,
but to gather up our energies, and summon
our understanding, for whatever the arts and
sciences have yet to contribute to the true ad
vancement of our race. Those only follow
their spirit, who are actively endeavoring to
extend their principles in new fields, unex
plored even by the renowned author himself.
141. The doctrines made use of by Swe
denborg in the " Animal Kingdom," are the
Doctrines of Forms, of Order and Degrees,
of Series and Society, of Influx, of Corre
spondence and Representation, and of Modifi
cation. These doctrines themselves are truths
arrived at by analysis, proceeding on the basis
of general experience ; in short, they are so
many formulas resulting from the evolution
of the sciences. They are perpetually illus
trated and elucidated throughout the "- Animal
Kingdom," but never stated by Swedenborg
in the form of pure science, perhaps because
it would have been contrary to the analytic
method to have so stated them, before the
reader had been carried up through the legiti
mate stages, beginning from experience, or the
lowest sphere. Each effect is put through
all these doctrines, in order that it may dis
close the causes that enter it in succession,
that it may refer • itself to its roots and be
raised to its powers, and be seen in connection,
contiguity, continuity, and analogy with all
other things in the same universe.*
142. One of the most important discoveries
in the " Animal Kingdom," is that the lungs
supply the body and all its parts with motion.
This is a discovery, not less wonderful in its
consequences, than in its simplicity and obvi
ous truth. If the reader can once succeed in
apprehending it, there will be no danger of
his letting it go again even among the peril
ous quicksands of modern experience.( It is
one of those truths that rest upon facts within
the range of the most ordinary observation,
and require but lfttle anatomical investigation .
to confirm and demonstrate them. It is visible
in its ultimate effects during every action that
we perform and at every moment of our lives..

* By a universe, Swedenborg appears to mean any complete.
series as referable to its unities.

38

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

Perhaps there is nothing in the history of
physical science that is more illustrative of
the native ignorance of the mind, or that bet
ter shows how far we have departed from the
simplicity of nature, than the manner in which
this grand office of the lungs has been over
looked; particularly when coupled with the
fact, that it should have required a great and
peculiarly instructed genius, by an elaborate
process, to place it once again under our men
tal vision. But nature is simple and easy ; it
is man that is difficult and perplexed. Not
only in the lungs, but in the whole body, the
primary office is disregarded, and the second
ary substituted for it. It has been supposed
that the lungs inspire simply to communicate
certain elements of the air to the blood ; and
expire for no other end than to throw out by
means of the returning air certain impurities
from the blood. Under this view, their mo
tion is only of use for other things, or instru-
mentally, and not as a thing in itself, or prin
cipally. And yet it is not confined to the
sphere in which these secondary offices of the
lungs are performed, but pervades the abdo
men as sensibly as the chest, and according to
the showing of the. experimentalists, extends
also to the heart, the spinal marrow, and the
head. It was therefore incumbent on the
physiologist to show what its function was in
all the regions where it was present, and to
declare its action as a universal cause, as well
as its action as a particular cause. Now the
motion itself which the lungs originate is their
grand product to the system ; the inspiration
and expiration of the air are but one part of
its necessary accompaniments, being performed
in the chest alone. Granting that the inspi
ration and expiration of the air are the partic
ular use of this motion in the chest, what then
is the use of the rising and falling which the
lungs communicate to the abdomen, the heart,
the spinal marrow, and the brain ? What office.
analogous to respiration, does the motion of
these parts communicate to the organs ? It
manifestly causes them all to respire, or to
attract the various materials of their uses, as
the lungs attract the air. For respiration is
predicable of the whole system as well as nu
trition : otherwise the head would not be the
head of the chest, nor the abdomen the abdo
men" of the chest ; but the human body would
be as disconnected, and as easily dissipated,
as the systems that have been formed respect
ing it. The universal use, therefore, of the
respiratory motion to • the body, is, to rouse
every organ to the performance of its func
tions by an external tractive force exerted
upon its common membranes ; and by causing
the gentle expansion of the whole mass, to
enable the organ, according to its particular
fabric, situation, and connection, to respire or
attract such blood or fluid, and in such quan
tity, as its uses and wants require, and only
.such. Each organ, however, expands or con

tracts differently, according to the predicates
just mentioned ; the intestines, for instance,
from articulation to articulation, to and fro ;
the kidneys, from their circumference to their
sinuosity or hilus, and vice versa, the neigh
borhood of their pelvis being their most quiet
station and centre of motion: and so forth.
In a word, the expansion as a force assumes
the whole form of the structure of each organ.
In all cases the motion is synchronous in
times and moments with the respiration of the
lungs. The fluids in the organs follow the
path of the expansion and contraction, and
tend to the centre of motion, from which these
motions begin, to which they return, and in
which they terminate. The lungs, however,
only supply the external moving life of the
body; but were it not for them, the whole
organism would simply exist in potency, or
more properly speaking, would cease to be;
or were it permeated by the blood of the
heart, — a condition which can by no means
be granted, — the latter would rule uncon
trolled in all the members, subjugate their in
dividualities, and not excite them to exercise
any of the peculiar forces of which they are
the forms. In a word, the whole man would
be permanently in the fetal state, forever in
choate and ineffective.
143. There is no part of Swedenborg's sys
tem which is better worthy of attention than
the doctrine of the skin. As the skin is the
continent and ultimate of the whole system,
so all the forms, forces and uses of the interi
or parts coexist within it. Moreover as it is
the extreme of the body, and the contact of
extremes, or circulation, is a perpetual law of
nature, so from the skin a return is made to
the other extreme, namely, to the cortical
substances of the brain. Hence the first
function of the skin is, " to serve as a new
source of fibres." For the fibres of one ex
treme, to wit, the brain, also called by Swe
denborg the fibres of the soul, could not of
themselves complete the formation of the body,
but could only supply its active grounds ; and
therefore these fibres proceed outwards to the
skin, which is the most general sensorial ex
panse of the brain, and there generate the
papilhe ; and again emerging from the papillae,
and convoluted into a minute canal or pore,
the}' take a new nature and name from their
new beginning, and become the corporeal fibres,
or the fibres of the body, which proceed from
without inwards to the brain, and unite them
selves to its cortical substances. These are
the passives of which the nervous fibres are
the actives ; the veins or female forces of
which the nervous fibres are the arteries or
males ; and " they suck in the purer element
al food from the air and ether, convey it to
their terminations, and expend it upon the
uses of life."
144. Besides this, the skin has a series of
other functions which there is not space to

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

39

dwell upon at present. Inasmuch as it is the
most general covering of the body, therefore
it communicates by a wonderful continuity
with all the particular coverings of the viscera
and organs, and of their parts, and parts of
parts. And as it communicates with all by
continuity of structure, so it also communi
cates by continuity of function ; the whole
body being therefore one grand sensorium of
the sense of touch. In short, the animal spirit
is the most universal and singular essence of
the body and all its parts ; the skin, the most
general and particular form corresponding to
that essence.
1 45. The professional reader of the "Animal
Kingdom " will not fail to discover that the
author has fallen into various anatomical errors
of minor importance, and that there are occa
sionally marks of haste in his performance.
This may be conceded without in any degree
detracting from the character of the work.
These errors do not involve matters of prin
ciple. The course which Swedenborg adopt
ed, of founding his theory upon general expe
rience, . and of only resorting to particular
facts as confirmations, so equilibrates and
compensates all, misstatements of the kind,
that they may be rejected from the result as
unimportant. To dwell upon them as serious,
and still more to make the merit of the theory
hinge upon them, is worthy only of a " minute
philosopher," who has some low rule whereby
to judge a truth, instead of the law of use.
Such unhappily was the rule adopted by the
reviewer of the " Animal Kingdom " in the
"Acta Eruditorum Lipsiensia" (1747, pp.
507-514) : the book was despised by this
critic because Swedenborg had committed an
error in describing the muscles of the tongue,
and because he had cited the plates of Bidloo
and Verheyen, which Heister and Morgagni
had then made it a fashion to disparage ; and
for other equally inconclusive reasons. All
they amounted to was, that Swedenborg had
not accomplished the reviewer's end, however
thoroughly he had performed his own.
146. But fortunately such criticisms are never
decisive ; a single truth can outlive ten thou
sand of them. The " Animal Kingdom " ap
peals to the world at this time, a hundred
years since the publication of the original, as
a new production, having all the claims of an
unjudged book upon our regards. For during
that hundred years not a single writer has ap
peared in the learned world, who has in the
slightest degree comprehended its design, or
mastered its principles and details. — Intro
ductory Remarks to the Animal Kingdom, by
J. J. G. Wilkinson.
147. In stating, however, any one point as
remarkable in such a genius, we are in danger
of having it understood that his claims in this
respect can be enumerated by any critic or
biographer. On the contrary, we should have
to write a volume were we barely to devote

but a few lines to each detail of his excessive
fruitfulness. Suffice it to say, that there is no
inquirer into the human body, either for the
purposes of medical or general intelligence,
above all, there is no philosophical anatomist,
who has done justice to himself, unless he has
humbly read and studied — not turned over
and conceitedly dismissed — the Economy and
Animal Kingdom of Swedenborg. These
works of course are past as records of anatom
ical fact, but in general facts, that are bigger
than anatomy, they have not been excelled,
and none but a mean pride of science, or an
inaptitude for high reasons, would deter the
inquirer from the light he may here acquire,
in spite of meeting a few obsolete notions, or
a few hundreds of incomplete experiments.
148. In this connection we extract from the
London " Forceps" for Nov., 1844, the follow
ing summary view of the "Animal Kingdom."
" This is the most remarkable theory of the hu
man body that has ever fallen into our hands ; and
by Emanuel Swedenborg, too ! a man whom we
had always been taught to regard as either a fool,
a madman, or an impostor, or perhaps an undefina-
ble compound of all the three. Wonders, it seems,
never will cease, and therefore it were better
henceforth to look out for them, and accept them
whenever they present themselves,. and make them
into ordinary things in that way. For thereby we
may be saved from making wonderful asses of
ourselves and our craft, for enlightened posterity
to laugh at.
" To return to our book, we can honestly assure '
our readers (which is more than it would be safe
to do in all cases), that we have carefully read
through both volumes of it, bulky though they be,
and have gained much philosophical insight from
it into the chains of ends and causes that govern
in the human organism. What has the world
been doing for the past century, to let this great
system slumber on the shelf, and to run after a
host of little bluebottles of hypotheses which were
never framed to live for more than a short part of
a single season ? It is clear that it yet ' knows
nothing of its greatest men.' The fact is, it has
been making money, or trying to make it, and
grubbing after worthless reputation, until it has
lost its eyesight for the stars of heaven and the
sun that is shining above it.
" Emanuel Swedenborg's doctrine is altogether
the widest thing of the kind which medical litera
ture affords, and cast into an artistical shape of
consummate beauty. ' Under the rich drapery of
ornament which diversifies his pages, there runs a
framework of the truest reasoning. The book is
a perfect mine of principles, far exceeding in in
tellectual wealth, and surpassing in elevation, the
finest efforts of Lord Bacon's genius. It treats of
the loftiest subjects without abstruseness, being
all ultimately referable to the common sense of
mankind. Unlike the German transcendentalists,
this gifted Swede fulfils both the requisites of the
true philosopher ; he is one ' to whom the lowest
things ascend, and the highest descend, who is the
equal and kindly brother of all.' There is no
trifling about him, but he sets forth his opinions,
irrespective of controversy, with a plainness of
affirmation which cannot be. mistaken; and in such
close and direct terms, that to give a full idea of
his system in other words would require that we

40

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

lesser men should write larger volumes than his
own. " The plan of the work is this : Swedenborg
first gives extracts from the greatest anatomists
of his own and former times, such as Malpighi,
Leuwenhoek, Morgagni, Swammerdam,' Heister,
Winslow, &c, &c, so that these volumes contain
a body of old anatomy (translated now into close
English) such as cannot be met with in this shape
' elsewhere. He then gives his own unencumbered
deductions from this ' experience,' under the head
ing ' analysis.' Each organ of the thorax and
abdomen in this way has a twofold chaptei allot
ted to its consideration, which chapter is- a com
plete little essay, or we may say, epic, upon the
subject. The philosophical unity of the work is
astonishing, and serves to unlock the most abstruse
organs, such as the spleen, thymus gland, supra
renal capsules, and other parts upon which Swe
denborg has dilated with an analytic efficacy which
the moderns have not even approached ; and Of
which the ancients afforded scarcely an indication.
Upon these more mysterious organs, we think his
views most suggestive and valuable, and worthy
of the whole attention of the better minds of the
medical profession. Of the doctrine of series,
since called by the less appropriate term, ' homol
ogy,' he has afforded the most singular illustra
tions, not confining himself to the law of series
in the solids, but boldly pushing it into the domain
of .the fluids, and this with an energy of purpose,
and a strength of conception and execution, such
as is rarely shown by ' any nine men in these de
generate days.' We opened this book with sur
prise, a surprise grounded upon the name and fame
of the author, and upon the daring affirmative stand
which he takes in limine ; we close it with a deep-
laid wonder, and with an anxious wish that it may
not appeal in vain to a profession which may gain
so much, both morally, intellectually, and scien
tifically, from the priceless truths contained it its
pages." 149. These are among the great works that
revolutionize our consciousness, and engender
new wants, and a new mind, in the human
soul ; and yet, it is surprising how little the
author was controversial, or directly critical ;
with the exception of his Fragment on Leib
nitz, he scarcely wages formal battle with an
other writer ; neither scolding science for its
servility, nor metaphysical philosophy for its
artful obscurations, he supplies elevated truths
on the stage of his own mind, and leaves them
to gain their prevalence, without a syllable
of literary recommendation : a safe and the
only course ; for these principles inhabit a
region, where they have no opponents ; where
old falsities are clean out of their senses, and
without being aware of the consequences of
the admission, confess to seeing nothing at all.
But the medical bearing of these works, and
their intimation of new principles and practices
to the healing art, render them of great
value to the Profession, and to the world.
The author shows, as no one else has con
ceived to do, how the whole corporeal system
is a manifold organ of appropriation, exqui
sitely responsive, in its several parts, to the
influences of the circumambient universe ; and
therefore, depending on cosmical and local cir
cumstances for a vast supply of causes.

Miscellaneous Works. Their Character and
Tendency.
150. Swedenborg, however, fulfilled but a
portion of his plan, being led to something
better than the direct reconstruction of the'
sciences ; to something, from which that event
will hereafter issue with a divine .certitude of
success ; but still, it is satisfactory to know,
that his manuscripts give an outline of his
views on all the subjects of which he intended
to treat. Thus, we have a continuation of the
Chemical Specimens ; of the Animal King
dom, two treatises On the Brain, forming to
gether 1900 pages; a treatise on Generation;
two treatises on the Ear, and the sense of
Hearing ; one On the Human Mind, involv
ing the Five Senses, and the various faculties,
both concrete and abstract, the human loves
and passions, and whatever follows therefrom ;
a treatise on Common Salt ; a tract on the
rise and fall of Lake Wenner, with a sketch
of the Cataracts of the river Gotha Elf;
also several others on a variety of subjects,
all of which clearly indicate the author's re
searches and corresponding versatility of pow
ers ; and will make about 30 volumes, octavo.
151. The treatise on Generation, above al
luded to, has recently been translated into Eng
lish, by J. J. G. Wilkinson. It bears the fol
lowing title: — "The Generative Organs, con
sidered Anatomically, Physically, and Philo
sophically." It is in two Parts.' Part I.
treats of The Male Generative Organs ;
Part II. treats of The Female Generative
Organs. In the Advertisement to this Work, the
Translator says : — " The work, as it stands,
is a worthy integrant part of that extraordi
nary series of works, which, more than a cen
tury ago, appeared in Latin, and which, with
in the last ten years, has been coming forth
in the English tongue. What its precise
merits may be, we will not prejudge; that is a
question which belongs to the future. We
see in it great intuitions of order, with a most
ingenious application to details : much that is
as new to the human mind now, as when the
manuscript was written. We see in it also
a constant amalgam of physics and meta
physics, like what there is in the human body
itself; but which we do not know where to
find in any author but Swedenborg. And
moreover we recognize in it, an affinity to
Man, an addiction to central truths and prin
ciples, which is too absent from the corre
sponding works of this age. Yet we own that
it is worth but little as a handbook for the
kind of information now sought in the medi
cal schools. In truth, the work' is non-medi
cal : it is one of those productions, which
must exist more and more in all departments,
and which are designed to promote a non
professional, public, or universal view of the
matters in hand. Science, in its universals is
no tradesman, and works not for the improve
ment of any calling ; but solely because truth

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

41

is good. Such science for the human body
has been cultivated by the non-medical Swe
denborg." 152. For the rest, the present treatise shines
for us with the clear, mild genius of our Author.
With our last literary accents we would fain
claim the attention of the new men of this
age, to what there is in Swedenborg's scien
tific works, accordant with their own necessities
and discoveries. In particular we suppose
that there is no writer before or since who
has treated as he has done, of the continuity
of the body on the one hand ; or of the per
meation and penetration of vibrations and
living influences through it, on the other.
Let us take a common example. A man
catches cold ; straightway he feels stiffness
and pains in every joint of his body; his
whole head is sore ; his nose runs with serous
defluxion, &c, &c. Now, strange as it may
appear, the present science does not present
any physiological knowledge of what these
pathological states may be. What is the con
dition of his periosteum, of the sheaths of all
his stiff muscles, and of his creaking joints ?
How does it all happen ? Neither science
nor imagination knows. The feelings of the
patient have no commerce with the skill of
the doctor. This demonstrates at any rate
that the science which lies at the basis of
pathology is not yet opened. Pains, aches,
swellings, and symptoms generally, glide along
the body by terribly broad bridges of struc
ture of which the anatomist wots not. Well
then, there is wanted somebody besides this
prim anatomist, to unfold the case. Our Swe
denborg, Licentiate of No College, is one of
the men in whose works we have found a be
ginning of instruction on this subject. He
has wonderfully indicated to us many of the
great bridges and highways of vibrations and
influences, and in so doing has thronged with
living states and forms parts which were pre
viously dispersed, lying in sand heaps of cell
germs. To the new pathology, which chroni
cles the passage of states through Man, he is
as yet the most important contributor from
the physiological side.
153. It gives us pleasure to end these brief
lines by recording publicly that the Royal Acad
emy of Sciences of -Stockholm, the body of
which Linnasus and Berzelius were alumni, has
lately paid a fitting tribute to the memory of
Swedenborg. We excerpt the following from
the official account of their last annual festival.
" 1852. The Academy has this year caused
the annual medal to be struck to the memory
of the celebrated Swedenborg. It represents
Swedenborg's image on the obverse : over
it his name: under it Nat., 1688, Den. 1772.
On the reverse : a man in a dress reaching to
the feet, with eyes unbandaged, standing be
fore the temple of Isis', at whose base the
goddess is seen. Above it: Tantoqtje ex.-

stjltat altjmno,; beneath: Miro natures
INVESTIGATORI SOCIO QUOND. iESTIMATISS.
ACAD. REG. SCIENT. SVEC. MDCCCLII."
The eulogiumon Swedenborg was delivered by
the President of the Academy, General Akrell.
154. All these works, covering the whole
field of Materiality, are so many undying
proofs of Swedenborg's universal learning,
and of his ability to grasp subjects requiring the
deepest reflection, and the most profound
knowledge. Nor did he wish to shine in
borrowed plumes, passing off the labors of
others as his own, dressed up in a new form,
and decorated with some new turns of expres
sion. Indeed, as was before observed, he rarely
took up the ideas of others, except when he
was collecting facts, but .always followed his
own ; and he makes numerous remarks and
applications which are nowhere else tp be
found. Nor was he content with merely
skimming over the surface of things : but
applied the whole force of his mind to pene
trate the most hidden things, to collect to
gether the scattered links of the great chain
of universal being, and to trace up every thing,
in the most perfect order, to the Great First
Cause. Neither did he, as certain other
natural philosophers have done, who, dazzled
by the light they have been in search of and
found, would, if it were possible, eclipse or
extinguish to the eyes of the world, the
Only Living and True Light. He de
lighted, with love and adoration, to look
through Nature, to Nature's God : and he
found the ladder that leads from earth to
heaven. 155. "No man," he says, "can be a com
plete and truly learned philosopher, without
the utmost devotion to the Supreme Being.
True philosophy and contempt of the Deity,
are two opposites." Accordingly, Sweden
borg took full advantage of the religion of his
time, and the belief in a personal God was
with him the fountain of sciences, which
alone allowed a finite man to discover in na
ture the wisdom that an infinite man had
planted there. Nothing is more plain than
that only in so far as man is the image of God,
and can think like God, can he give the rea
son of any thing that God has made. Not to
admit then a personal God is to deny the
grounds of natural knowledge, to make it
what the philosophers call subjective, that is
to say, true for you, but not God's truth or
true in itself.
156. It becomes. now a question of peculiar
interest — Did Swedenborg, in the course he
marked out, find- that to which all his labors
were directed ? Did he find the soul ? No :
but he found what was much better, on a
higher stage of observation, as will be seen
hereafter. By the course thus far pursued,
he came to the inner parts of the living body,
but not to the soul. It was an achievement
to dissect the body alive without injuring it,

42

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

nay with its own concurrence ; to disintegrate
brain, lungs, heart, and vitals, and to see them
as individuals, as partial men ; so to endow
them with the whole frame, that they could
subsist to the mind as human creatures ; and
this Swedenborg has done to a considerable
extent : but to see the soul, or the spiritual
body, was not accorded to him at this stage.
The doctrine of correspondence might have
shown it ; but then before correspondence
works there must be two experimental terms,
two visible things ; the soul must be already
seen, after which, correspondence will show
its fitness with the body, and illustrate each
by each. In a word, sight or experience is
the basis of knowledge ; the invisible is the
unknown, and no doctrines can realize it, or
honestly bring it near to our thoughts. It
rests upon Swedenborg's, confession, not less
than upon his quitting the before-mentioned
track, that his principles so far did not and
could not lead him to an acquaintance with
the soul.
But if, whilst engaged upon an impossible
quest, he lost himself among nervous and
spirituous fluids and the like entities, which
are most real, only not the soul, still he shed
surprising light upon the plan and life of the
human body. His method was eminently good
for this. The doctrines he worked with, the
preliminaries he believed in, are the common
sense of all plans and organizations.
Worship and Love of God.
157. We are now brought to a notice of the
last of our author's natural works, published
in 1745, the very year in which his spiritu
al sight was opened, and the 57th of his
age. It is a series of Philosophical Essays
on the Worship and Love of God : Part
First, treating of the origin of the Earth,
on the state of Paradise in the Vegetable and
Animal Kingdoms, and on the Birth, Infancy,
and Love of Adam, or the First-born Man:
Part 2d, on the Marriage of the First born ;
and on the Soul, the Intellectual Mind, the state
of Integrity, and the Image of God. This
work may be regarded as an attempted bridge
from philosophy to theology ; an arch thrown
over from,, the side of nature, towards the un
seen shore of the land of life. As it is a kind
of link, so it has some of the ambiguity which
attaches to transitional things, and by those
who judge of it from either side, may be mis
understood. Those who study matter and
spirit in connection, see in its exuberant lines,
no want of clear truth, but simply the joy and
recreation of one goal attained ; the Harvest
Home of a scientific cycle ; the euthanasia of
a noble intellect, peacefully sinking back into
its own spiritual country ; the Pentecost thence
of new tongues as of fire, in which every man
is addressed in his own language, not of words,
but of things. For here has science become
art, and is identified with nature in the very

middle and thicket of her beauty : here, the
forgotten lore of antiquity begins to be re
stored, and principle ratified into truths, takes
a body in mythological narrative, the first cre
ation of the kind since the dawn of the scien
tific ages : here the doctrine of Correspond
ences commences to reassert its sublime pre
rogative, of bearing to man the teeming spirit
of heaven in the cups of nature. All this ac
counts for the singularity of the work ; for
its standing, in a manner by itself, among the
author's writings. It is an offering up of both
science and philosophy on the altar of Religion.
Whatever of admiration one has felt for Swe
denborg's former efforts, only increases as we
enter the interior of this august natural tem
ple. A new wealth of principles, a radiant,
even power, such as peace alone can commu
nicate, a discourse of order, persuasively con
vincing, an affecting and substantial beauty
more deep than poetry, a luxuriance of orna
ment, instinct with the life of the subject ; in
tellect, imagination, fancy, unitedly awake in
a lonely vision of primeval times ; wisdom,
too, making all things human : such is an im
perfect enumeration of the qualities which
enter into this ripe fruit of the native genius
of Swedenborg. Whether in fulness or lofti
ness, we know of nothing similar to it — of
nothing but what is second to it — in mere
human literature.
158. The first portion of the work, and for
the scientific philosopher probably its finest
portion, represents the origin and progression
of this universe from the sun, and specifically,
the origin of our own planet, with' the reign
of the general spring, and the consequent de
velopment of the first mineral, vegetable, and
animal kingdoms one from another in succes
sion ; for nature, at the beginning, was big
with the principles of all things, and the earth
was near to its parent sun, with as yet no at
mosphere, but the serene supernal ether.
And, as before observed, the author here as
serts, as illustrated in the Principia, that there
were seven planets created at the same time.
Next, we are led to the human body, wrought
by the infinite in the ovum, furnished by the
Tree of Life, in the innermost focus of the
spring, and the paradise of Paradise ; crea
tion rising thus, in a glorious pile, centre above
centre. ' Thereafter, we have the infancy and
growth of the mind of the first born, in a state
of integrity and innocency ; with its elevation
into the three new kingdoms. Then there is
the birth of Eve, and the manner of it, and
her education by ministering spirits, and her
betrothal and marriage to Adam. And the
author concludes — " this was the sixth scene
on the world's stage." The Seventh was
YET TO COME.
159. This work constitutes the end of Swe
denborg's scientific course; and a beautiful
termination it is too ; uniting Science, Natural
and Mental Philosophy, Poetry, Love and

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

43

Wisdom, Earth and Heaven. He began from
God, as the Fountain of the Sciences ; the
wisdom of creation was the desire and wisdom
of his labors ; and here he ended with his be
ginning, carrying God's harvest to God him
self. With a little pains to put this Essay
into measure, it would be recognized as a
beautiful Poem. .
160. For the mere purpose of giving the
reader an example of his style, in the more
poetic and concluding parts of this work, but
by no means to attempt to give an idea of the
embodied beauty of the whole, we here quote
the following passages : —
"But this order, [the divine order of the human
form,] viewed in substance and effigy, that is, in
the face, is called beauty and handsomeness, the
perfection of which resits from the agreement
of all essentials, from iirmost principles to outer
most, viz. from the correspondence of life with its
spiritual heat or fire, and of the brightness thence
arising with its coloring tincture, by which the
flaming principle itself becomes pellucid, and last
ly, of this flower, with the designation of lines by
fibres according to the laws of the harmonies of
nature ; all which things 'ultimately must present
themselves visible in a plane handsomely winding".
But the agreement of all these things cannot pos
sibly exist without a spiritual principle of union, or
love in the veriest rays of life ; from that principle
alone beauty derives its harmony, its florid and
genuine complexion and life, its daydawn and
vernal freshness ; wherefore love itself shining
forth from elegance of form, from its. hidden and
innate virtue, elicits mutual love, aria as an index
reveals the vein of beauty.
" Whilst the damsel snatched at these words
with a greedy ear, and, as it were, sucked them
in with her whole mind, she retired a little- into,
herself, to take a view of herself, for she began
to consider of some ideas which were newly
conceived ; and whilst she in some degree re
strained her respiration, lest it should interrupt
the thoughts of her mind by too deep recipro
cations, she again, with a soul, as it were, set at
liberty, gently accosted her celestial companion in
these words : I will discover to you the idea which
has newly insinuated itself into my mind, in conse
quence of what you have been saying, viz. that the
beauty of the face, arising from that order of the
Supreme, is only a perfection of the body, but I
see clearly, that a perfection still more illustrious
and more excellent flows from the same order, to
wit, perfection of the life itself, which properly or
principally involves the state of that integrity, con
cerning which you' so kindly promised to instruct
me ; I entreat you therefore to add one favor to
another, by instructing me, what and of what quali
ty is perfection of life ? To this question the celes
tial intelligence replied as follows : I perceive,
says she, that our ideas, thine and mine, like con-
sociate sisters, tend to the same point ; for my dis
course of itself already slides into the subject of
thine inquiry, since one perfection involves another,
inasmuch as another and another is born from the
same order. The perfection of the body is the
perfection of form in its substance, from which, as
from its subject, sprouts forth the perfection of
forces and of life ; for nothing predicable exists
which does not take its actuality from this circum
stance, that it subsists, that is, from its substance ;

from what is not something it is impossible that
any thing can result ; the forces themselves and
changes of life, inasmuch as they flow from a sub
stance, become efficient. Wherefore a similar
order has place in thy forces and modes of forces,
as in thy fibres, regarded as substances. Hence
it follows, that perfection of life presents itself
visible in perfection of the body as in its effigy.
And whereas perfection of body, especially beauty,
is an object of sense, but perfection of life, like a
mist, shuns human ken, unless it be viewed from a
sublime principle, therefore I was desirous of pre
senting a mirror of the latter in the former, for the
sake of gratifying thy wish.
" But thou, my daughter, art the only one,
together with him who is the only one with thee
in this orb, who lives this order, and bears its im
age. That only one' is not far off from thee, he
stands in the centre of thy grove, and looks at
thee with a look of satisfaction ; we observe him,
but he is ignorant of it; do not turn thy face in
that direction, but let bim come to thee, and court
thee with humble entreaty ; thou art to be the
partner of his life, and the partner of his bed ; he
is assigned to thee by heaven ; this also is the day
appointed for your marriage, and the hour is at hand
in which you are to be united. Instantly the con
nubial celestials tied up into a regular knot her
hair, which covered her neck in ringlets, and in
serted it in a golden circlet ; and at the same time
they fastened with their fingers a crown of dia
monds set- on her head ; thus they adorned her as
a bride for the coming of her husband, adding
ornaments to her native neatness and simplicity,
and to the natural perfection of her beauty. The
damsel, still ignorant of her destination, and of
what was meant by marriage, and by partnership
of the bed, whilst the celestials were thus em
ployed, and possibly whilst, by turning her eyes
in that direction, she at the same time got a
glimpse of him, had such a suffusion on her cheeks,
that life sparkled from the inmost principles of her
face into the flame of a kind of' love, and this
flame assumed a purple hue, which beautifully
tinged her, like a rose ; thus she was changed, as
it were, into the image of a naked celestial grace.
" Whilst the first begotten led a solitary para
disiacal life, and fed his mind at ease with the de
lights of the visible world, he recollected a thou
sand times that most beautiful nymph, who, during
his sleep, was seen by him in this grove ; where
fore a thousand times he retraced his steps thither,
but always in vain ; the idea of her, which was in
consequence excited, kindled such a fire as to in
flame the inmost principles of his life, and' thus to
turn its tranquillity into care and anxiety. This
ardor increased even to this day, in which it was
appointed, by the Divine Providence, that his
wound, which then lurked in his inmost veins,
should be healed by enjoyment; wherefore whilst
he now again meditated on the same path, he
came even to the entrance of this grove, which
was the only entrance, without mistaking his way ;
rejoicing intensely at this circumstance, he hastened
instantly to the midst of it, to the very tree, under
which he had once so deliriously rested ; and see
ing the couch there, the idea of sleep so revived,
that he spied, as with his eyes, her very face.
And whilst he was wholly intent on her image,
and extended his sight a little farther, lo I he saw
and acknowledged the nymph herself, in the midst
of the choir of intelligences ; at this sight he was
in such emotion, and so filled with love, that he
uoubted a long time whether his sight did not

44

LIEE AND WRITINGS OE EMANUEL SWEDENBORG.

deceive him ; but presently, when the crowd of his
thoughts was a little dispersed, it occurred to his
mind, that he was brought hither of the Divine
Providence, and that this was the event, of which
previous notice was given him in sleep ; and that
she it was whom heaven had marked out for him
as a bride and a conjugial partner. I see clearly,
said he, that she is mine, for she is from my own
bosom, and from my own life. But we must pro
ceed according to order, that what is divine may
be in what is honorable, and what is honorable in
its form, or in decorum ; she must therefore be en
treated and courted with supplication. Whilst he
was intent on these and several other purposes,
the celestial intelligence beckoned to him with a
nod to make his approach ; and whilst he was lead
ing the bride in his hand, this scene was ended,
which was the sixth in the theatre of the orb." —
Worship and Love of God, 100, 101, 109, 110.
161. " Three celebrated men in Sweden,"
observes a native author, " have distinguished
themselves by writing sublimely and beauti
fully on the beautiful; Swedenborg, to whom
Love was every thing, as well as the relation
established by love between the True and the
Good ; Thorild, to whom nature was every
thing, as well as' the relation established by
nature between, power and harmony; and
Ehrensvard, to whom art was every thing, as
well as the relation established by art between
Genius and the Ideal ; " * But of all Swe
denborg's works he esteems the treatise on the
" Worship and Love of God " the most beau
tiful, and the most conspicuous for its " bril
liant and harmonious latinity." The same
writer says, (and it should be remembered
that he was not a follower of Swedenborg)
that " it is written with so much poetic life
and inspiration, that if divided amongst a
dozen poets, it would be sufficient to fix every
one of them on the heaven of poesy as stars
of the first magnitude."
162. It does not appear, however, that our
author was in the least aware that his literary life
was now closed ; but he stood amid the sheaves,
contemplating the tillage of future years, in
the old domain of Science and Philosophy,
although trembling, nevertheless, in the pres
ence of an undisclosed Event. Great, Humble
Man ! How beautiful are his steps upon the
Eternal Hills! while the unclouded Sun of
Heaven is shining on his venerable head. But
let us not anticipate. Swedenborg's Style.
163. It is interesting now, after having fol
lowed Swedenborg to the end of his scientific
career, to pass a brief notice upon his style.
We find increased life in this respect as we
proceed with his works. The style of The
Principia is clear, felicitous, though some
what repetitious, and occasionally breaks forth
into a beautiful but formal eloquence. The
ancient mythology lends frequent figures to
the scientific process, and the author's treat
ment would seem to imply his belief that in

* Extract from the Mimer in the Documents.

the generations of the gods, there was imbed
ded a hint of the origin of the world. Occa
sionally subjects of unpromising look are in
vested with sublime proportions, as when he
likens the mathematical or natural point to a
" two-faced Janus, which looks on either side
toward either universe, both into, infinite and
into finite immensity.'.' The. manner of the
Outlines on the Infinite is not dissimilar to that
of The Principia, only less elaborate, and
somewhat more round and liberal. The style
of The. Economy, however, -displays the full
courtliness of a master, — free, confident, con
fiding ; self-complacent, but always aspiring ;
at home in his thoughts, though voyaging
through untravelled natures ; then most swift
in motion onwards when most at rest in some
great attainment; not visibly subject to second
thoughts, or to the devils palsy of self-appro
bation ; flying over great sheets of reason
with easy stretches of power ; contradicting
his predecessors point blank, without the pos
sibility of offending their honored manes:, in
these and other respects the style of The
Economy occupies new ground of excellence.
The latter portion of the work particularly,
" On the Human Soul," is a sustained expres
sion of the loftiest order, and in this, respect
won the commendations of Coleridge, who was
no bad judge of style. The Animal Kingdom,
however, is riper, rounder, and more free than
even the last-mentioned work ; more intimate
ly methodical, and at the same time better
constructed. The treatises on the organs,
themselves correspondently organic, are like
stately songs of science dying into poetry ¦,
it is' surprising how so didactic a mind carved
out the freedom and beauty of these epic
chapters. It is the same with The Worship
and Love of God, the ornament in which is
rich and flamboyant, but upborne on the
colonnades of a living forest of doctrines.
We observe then,' upon the whole, this pecu
liarity, that Swedenborg's address became
more intense and ornamental from the begin
ning to the end of these works ; a somewhat
rare phenomenon in literature, for the imagi-.
nation commonly burns out in proportion as
what is termed sober reason advances, where
as with this author his imagination was kin
dled at the torch of his reason, and never
flamed forth freely until the soberness of his
maturity had set it on fire from the wonderful
love that couches in all things.
164. But as if to body forth a stupendous
truth in the mystery of mere rhetoric, we
find him, after the opening of his spiritual
sight, putting off all the imaginative, all the
flowers and garniture of speech, and descend
ing (if descent it can be called) again to
the soberest matter of fact expression, which
has earned for him among those who do not
appreciate him, the reputation of " the driest
of all mortal writers ! " The truth is, how
ever, it is a want of sympathy and under-

LIFE AND WRITINGS OE EMANUEL SWEDENBORG.

45

standing of" the subjects treated of, which
makes the style pall so heavily upon- many.
Yet still there is this remarkable transition
which we speak of. Whence was it ? What
shall we make of it? Did the eternal truths
of God and heaven, for which he claims not
the authorship, but only the humble instrument
of their promulgation, disdain the help of all
human accomplishment ? And is true, highest
poetry, still to be seen in these unaffected,
wondrous revelations ? Such is undoubtedly
the solution of the problem. At all events,
here is an unprecedented phenomena in the
matter of mere style, shadowing forth, as its
history plainly does, a mighty mystery of
truth. As if, after the highest flights of hu
man science and philosophy, enriched by the
beauty of a heavenly imagination, had been
reached by mortal, then, to make way for
still higher truths which no mortal could dis
cover, the ordering of heaven was to lay aside
all the ornament of earth, and let the beauties
of Truth itself, which is " beauty unadorned,"
be displayed to all who could appreciate them.
And to those who could not, let not the truths
of so high a nature be lightly or superficially
acquiesced in, from the mere beauty of an out
ward and earthly envelope which could not at
tract to their inmost riches. Here again is
Providence, taking care of its own, and con
founding alike the art and wisdom of the world.
165. It ought to be said, however, that the
style of Swedenborg, at the time here alluded
to, is wonderfully clear and simple, not by any
means destitute of real beauty, abounding in
many exquisite passages, and admirably adapted
to the truths conveyed. But we must not go
before our subject.
Philosophic and Scientific Genius.
166. Before closing our notice of Sweden
borg as a man of science, it is proper to ob-
. serve that he was not so much a collector of
facts, as a systematizer of facts, and a dis
coverer of their hidden causes. For instance,
he says, in reference to his knowledge of
anatomy, which he professes to have obtained
principally from the writings, and experiments
of others, although he added some experiments
of his. own: — '"I thought it better to use
the facts supplied by others ; for there are
some persons who seem born for experimental
observations; who see more acutely than
others, as if they derived a greater share of
acumen from nature. Such were Eustachius,
Leuwenhoek, Ruysch, Lancisius, &e. There
are others who enjoy a natural faculty for
eliciting, by the contemplation of established
facts, their hidden causes. Both are pecu
liar gifts, and are seldom united in the same
person.' This is doubtless true as it relates
to establishing experimental observations in
the first place; but when he who is capable
of eliciting, by established facts, their hidden
causes, shall have accomplished his end, he

will be better enabled than the simply experi
mental or scientific man, by retracing his
steps, to enlarge upon those very same facts
and experiments which served as a basis for
his advancement. For from the eminence at
which he has arrived, he can see from the
light of causes, almost infinite things in effects,
of which they from beneath are ignorant.
The ladder which leads from the earth to the
heaven of the mind, is for the angels — for
light and truth — to descend, as well as to
ascend. It is from this view of the subject
that we are to account for the fact of Sweden
borg's having obtained a more perfect knowl
edge of the anatomy of the human system
than any other man." — Hobart's Life, p. 49.
167. But it is to be remarked, in reference to
this important feature of Swedenborg's mind,
that although, as he modestly confesses, he was
less gifted in. observation than in the penetra
tion of causes, yet he has shown a most ad
mirable wisdom in the kind of facts he did
make use of, and a philosophy which puts to
shame that sturdy adheren'ce to mere outward
phenomena which was so characteristic of the
philosophy of his age. It is interesting to
hear him express himself on this point.
" Many," says he, " stubbornly refuse to stir a
single step beyond visible phenomena for the sake
of the truth ; and others prefer to drown their ideas
in the occult at the very outset. To these two
classes, our demonstration may not be acceptable.
For, in regard to the former, it asserts that the
truth is to be sought for beyond the range of the
eye ; and in regard to the latter, that in all the na
ture of things there is no such thing as an occult
quality ; there is nothing but is either already the
subject of demonstration, or capable of becoming
so." — Economy of the Animal Kingdom, Vol. II,
p. aio. 1 68. Swedenborg was of too vast and interior
a genius, to ignore the invisible, and yet he
had too much common sense to disparage the
right kind and necessary number of facts.
Hear him again on this subject.
" We do not," says he, " need such innumerable
facts, as some suppose, for a knowledge of natural
things ; but only those of leading importance,
and which issue directly and proximately, or at
any rate not very obliquely or remotely, from our
mechanical world and the powers thereof. For by
means of these we may be led to principles ; first
to compound, and so far as we are concerned,
general principles ; next from these, by geometry,
(availing ourselves again of the leading facts ex
isting in this middle region,) to particular princi
ples ; and so in succession to still more simple
principles ; and at last to the very simplest — to
the fountain itself, from which all principles, how
ever modified, ultimately issue. The remaining
facts, bulky as they are, which are too remote
from the source, and estrangSd from the simple
mechanism of the world, — which are present lat
erally, but do not directly respect the source, —
are not so necessary ; indeed they are likelier to
guide us wrong, than to keep the mind in the
highway of the subject. The reason is, that there
may be an infinite number of phenomena which
are immensely distant from the source, and from

46

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

which it is impossible to arrive at, it save by mul
tiplied and circuitous routes. Nature, so vastly
modified and ramified in the world, may be likened
to the arteries and veins in the animal body, which
in their beginning, as they issue from their foun
tain, the heart, are wide comparatively ; but grad
ually become smaller, and subdivide again and
again, until tbey grow as minute as hairs or invisi
ble threads. Were one perfectly ignorant of the
fountain and beginning of the blood which is
flowing through these arteries and veins, yet de
sirous to explore its situation experimentally, it
woull not be well to spend any time over the cap
illary branches, or to make repeated dissections,
with a view of finding the way from one such
branch to another. Any labor of the kind would
probably lead us into other veins and arteries, and
agiin commit us to circuitous wanderings before
we could reach the grand and royal aorta ; and
not improbably we should fall from veins into arte
ries, when intending the contrary, so as to be go
ing away from the fountain instead of approaching
it. . . . As to those who cannot obtain a suf
ficient knowledge of mundane things to enable
them to reason from principles and causes, it is no
wonder tbey are importunate for more facts, and
complain that the experience, of thousands of years
leaves them still poor and inadequately provided ;
at the same tiirj it is fair to doubt whether any en
dowment of facts or liberality of information would
give them spirit for this high walk of knowledge."
— Introduction to Principia, pp. 39, 40.
169. Nothing, certainly, could show the
¦wisdom of our author more conspicuously than
this. Swedenborg loved to see truth as well
as any man, and to be in his senses at all
times : "not for the purpose of degrading the
mind, but of allowing it to descend (as the
soul descends) by degrees (per gradus) into
matter, that matter might be raised to the
sphere of intelligence, and there reconciled
with spirit ; so that from these two, reason
might be born."
170. But behold a beautiful Providence.
Who has produced more facts — been a greater
observer, than Swedenborg? His grand mis
sion was to unfold a'nd exhibit the laws and
facts of the spiritual world. " His education
was somewhat as follows. By ample instruc
tion and personal remark he learned the chief
facts of the natural world, and perceived in
them a philosophy reaching almost to the
heavens, but strictly ' terminated in matter '
at the lower end. After this, his spiritual
senses were opened, and again by ample in-
struc;ion and personal remark he learned the
general facts of the spiritual world, and the
Word of God was unfolded to him as thus
prepared. By all which we are lawfully con
firmed in Bacon's doctrine of the necessity
of experience ; foruntil experience was given,
the spiritual worm was unknown ; and until
an adequate intellect was sent, and added to
such experience, its quality was unknown. The
experience without the reason had existed in
the prophets of the Old Testament, and in the
Book of Revelation ; nay, from time imme
morial in dreams and supernatural manifesta

tions of proved authenticity : the reason with
out the experience is what philosophers have
attempted since the date of history. But
nothing came, or could come, of either, until
the two were adequately combined in one or
ganization ; i. e., in Swedenborg. And that
in him they were combined will survive and
defy contradiction. The question of fact is
the first in all scientific or philosophical pro
cesses, where human thought is to work ; and
so .it is tlie first in Swedenborg's case, and
determines that of possibility : afterwards
reasons may be discussed in matters proffer
ing themselves to reason, and the facts will
acquire their rational value when their princi-
ciples are found out." — Introductory Remarks
to Economy of Animal Kingdom, pp. 60, 61.
171. And to complete this sketch of our
author's genius, " it is not therefore unaccount
able, though certainly without parallel, that
one who had solved the problems of centuries,
and, pushed the knowledge of causes into re
gions whose existence no other philosopher
suspected, should at length abandon the field
of science, without, afterwards alluding so
much as once to the mighty task he had sur
mounted. This was in accordan.ee with*' his
mind even in his scientific days: the presence
of truth was what pleased him ; its absence
was what, pained him ; and he always joyfully
exchanged his light for a greater and purer,
even though cherished thoughts had to die
daily, as the condition of passing into the
higher illumination. And it was his happy
lot, not to fight temporal battles for Protes
tantism, or to be the prop of an old religion,
whose very victories often precluded its com
munion with the Prince of Peace ; but to be
the means of averting destruction from the
whole race of man, and of securing to all a
hold on Christianity which can never fail :
and in the course of this instrumentality, to
walk undismayed in that other world which
has been lost to knowledge for thousands of
years, or preserved only in the unwritten
parts of imagination, the misunderstood depth
of ancient fable, or the narrations of the
earlier poets. Hence he is the first of the
moderns to penetrate the secrets of nature,
the first also to be admitted to the hidden
things of the spiritual world : the two spheres
of knowledge being realized at once ; where
fore henceforth he is our earnest, that since
we are' now on the right track, and the works
of God are become our heritage, the progres
sion in both may be practical and unending. —
'Ibid. pp. 89, 90.
172. "We may now state that Sweden
borg's philosophy attains its summit in the
marriage of the scholasticism and common
sense, with the sciences, of his age ; in the
consummation of which marriage his especial
genius was exerted and exhausted.' In him
the oldest and the newest spirit, met in one •
reverence and innovation were evenly min-

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

47

gled; nothing ancient was superseded, though
pressed into the current service of the cen
tury. He was one of the links that connect
by-gone ages with to-day, breathing for us
among the lost truths of the past, and per
petuating them in unnoticed forms along the
stream of the future. He lived however
thoroughly in his own age, and was far before
his contemporaries, only because others did
not, or could not, use the entire powers of its
sphere. We regard him therefore as. an
honest representative of the eighteenth cen:
tury. He in his line, gives us the best esti
mate of the all which any man could do in
Europe at that period. But who can exceed
his age, although not one in a generation
comes up to it ? It is not for mortals to live,
excepting in, and for, the present ; the next
year's growth of thought is 'as unattainable for
us to-day, as the crops of the next summer.
StiU the future may and does exist in prophe
cies and shadows.. These, among other things,
are great scientific systems, the children of
single powerful minds, the Platos," Aristotles
and Swedenborgs ; yet which are but outlines
that will one day have contents that their au
thors knew not, modifications that tfieir par
ents could not have borne, supercessions that
hurt no one, only because their sensitive par
tisans have given place to other judges. It is
humanity alone that realizes what its happi
est sons propose and think they carry ; most
things require to be done for ages after their
authors -have done them, that so the doing
may be full ; and above all, the race is the
covert individual who writes the philosophies
of the world. Add, that whatever system is
safe always follows practice.
173. " It will be borne in mind that we here
speak of his system, particularly with refer
ence to its generative power, and which sys
tem, we presume, has been exceeded and sur
passed : with reference, however, to his phys
ical principles, such as the doctrine of respira
tion above mentioned, these are sempiternal
pieces of nature, and rank not with the re
sults, but among the springs of systems. The
world will therefore taste them afresh from
age to age, long after discarding the beauti
ful rind which enclosed them in the page's of
their first discoverer." — Wilkinson's Biogra
phy of Swedenborg, pp. 67, 68.
174. Finally, " Swedenborg wasnot so much
a scientific man, as a man thoroughly master
of the sciences.- In Anatomy and Physiology
he deserves the appellation of a Raphael or a
Stoddart. Every thing he knew ministered to
his sublime Art. It might be said of him
that he had been carried out, like Ezekiel, in
the spirit of the Lord, and set down in the
midst of the valley full of dry bones, and that
he had been commanded to prophesy and say
unto them, ' Behold, I will cause breath to en
ter into you, and ye shall live ! ' He seems
to have instinctively felt, what a French Au

thor remarks, — that the Church, which at
first contained^all the elements of social life,
had gradually become unpeopled, — that every
century had seen a multitude leave the sanc
tuary under some particular banner. ; and that
every schism was summed up in that greatest
and hitherto most irreconcilable of all, — the
schism and defection of science. For he now
began to observe that those who never accept
ed any thing but what they could really un
derstand, were all gone astray, and were hour
ly sinking deeper in the terrible negation of
spiri tual things." — Rich's Biographical Sketch,
p. 49.
175. On the whole, ,we can only wonder
what Swedenborg would have accomplished,
had he lived in our day, and drank its spirit.
How manfully would he have handled the
terrible problems of the time ! How would
he have compacted the social and political in
the narrow breast of the physical thought,
and in that compression and condensation of
life, have given breath and stroke to the dead
est laws ! How would he have exulted in that
free humanity which sees that the truths and
weal of the millions are the ground from
which future genius must spring : that the
next unity is not of thought with itself or na
ture, but of practice and thought with happi
ness ! In the mean time his scientific works
are and will be helpful ; and we regard it as
a misfortune that, through whatever cause, the
ripest minds have not the same acquaintance
with these books as with the other philoso
phies ; for Swedenborg belongs to our own
age as a transition ; and it will be found that,
at least in time, he is the first available school
master of the nations. Well did he conceive
the problem of universal education, which
lies not merely in teaching all men, but first
in teaching them a new kind of knowledge,
catholic and delightful enough for those who
cannot learn class sciences, but only truths
like dawn and sunset, as self-evident and im
memorial as the ways of nature from of old.
176. Let it not, however, be supposed that
Swedenborg thought he had completed the
method of the sciences, or even inaugurated
the new day that his genius foresaw. On the
contrary, he looked for this from the hands of
his successors, and his humility covered the
whole ground of his mind, although it did not
discourage him from the most energetic labors.
Fully conscious of his own limits, he called
upon the age to supply a stronger intelligence
and a more winning explorer. " It now remains
for us," says he, " to close with Nature where
she lies hidden in her invisible and purer
world, and no longer barely to celebrate her
mystic rites, but to invite her in person to our
chamber, to lay aside the few draperies that
remain, and give all her beauty to our gaze. .
. . She now demands of the present century
some man of genius — his mind developed
and corrected by experience, prepared by

48

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

scientific and other culture, and possessing in
an eminent degree the faculty of investigating
causes, of reasoning connectedly, and of con
cluding definitely on the principles of series ;
— and when such a one comes, to him, I
doubt not, she will betroth herself; and in
favor of him will yield to the arrows of love,
will own his alliance and partake his bed.
O ! that it were my happy lot, to fling nuts
to the crowd and head the torch bearers on
her marriage day ! "
177. Iu closing our remarks upon Sweden
borg as a man of Science, we quote a short
notice from the Literary Remains of the cele
brated Coleridge, (page 424,) on the doctrine
of Forms. The doctrine here treated of is
found in the work entitled " The Worship and
Love of God," before noticed, and the notice
of Coleridge is recommended both by its
brevity, and its reference to a work published
by Swedenborg at the very moment of his
transition to spiritual subjects. " This," he
observes, " would of itself serve to mark Swe
denborg as a man of philosophic genius, radi-
cative and evolvent. Much of what is most
valuable in the philosophic works of Schelling,
Schubart, and Eschermeyer, is to be found an
ticipated in this supposed Madman ; thrice
happy should we be, if the learned and the
teachers of the present age, were gifted with
a similar madness, — a madness", indeed, celes
tial and flowing from a divine mind."
178. We have now contemplated the sub
ject of our memoir as a man of letters and a
philosopher of the highest order, — distin
guished by " the happy union of a strong
memory, a quick conception, and a sound
judgment ; " — as the advocate of popular
rights, and the friend of progress ; though a
royalist by birth, and not less so by his taste
ful appreciation of princely magnificence, or
the poetry of art as well as nature. It may
help to prepare the reader for his more spirit
ual vocation if we add that he was, withal, a
religious man. The following rules which he
had prescribed for his conduct were found
amongst his manuscripts : 1. Often to read
and meditate on the Word of God: 2. To sub
mit every thing to the will of Divine Provi
dence : 3. To observe in every thing a pro
priety of behavior, and always to keep the
conscience clear : 4. To discharge with fideli
ty the functions of his employments and the
duty of his office, and to render himself in all
things useful to society.

PART II.
SWEDENBORG, THE SEER, THEOLOGIAN,
AND PHILOSOPHER OF SPIRIT.
179. Previous to this new period in Sweden
borg's life, he had published no Theological
work, and yet from infancy his mind must

have been directed to religious subjects, as ap
pears from the Rules of Life before quoted,
from his letter to Dr. Beyer concerninghis child
hood, and from the whole spirit of his scieh-
tific works.
180. We have seen that Swedenborg's object
in his later philosophical studies, was to obtain
the means of reaching a knowledge of the
soul, of its connections, and its operations.
And in all his writings on these subjects, every
thing tends to the worship and love of God,
as is especially seen in the work which bears
that title.
181. Swedenborg's extraordinary acquaint
ance with the facts, laws, and principles of
nature, as well as his practical experience, were
essential to his success in learning and making
known the truths of" the spiritual world, both
as means of illustration, and of expanded
capacity. But the fact that he had published
no work on Theology, would seem surprising,
if we did not see in it the Providence which
was preparing him for his subsequent duties.
For his mind was thus kept free and open to
receive the truths which were revealed to him ;
without the embarrassment of being previous
ly confirmed in any human system of religion.
The same Providence may be seen in the fol
lowing facts related in another letter to Dr.
Beyer : —
" I was prohibited reading dogmatic and
systematic theology before heaven was open
to- me, by reason that unfounded opinions and
inventions might thereby easily have insinuated
themselves, which with difficulty could after
wards have been extirpated ; wherefore when
heaven was opened to me it was necessary
first to learn the Hebrew language, as well as
the correspondences of which the whole Bible
is composed, which led me to read the Word
of God over many times ; and inasmuch as
the Word of God is the source whence all
theology must be derived, I was thereby en
abled to receive instructions from the Lord,
who is the Word." Those who are acquainted
with Swedenborg's explanation of the Bible
may readily conceive the difficulties which
would have prevented his arriving at the state
to which he was elevated, had his mind been,
previously shackled by the commentaries and
biblical criticisms in common use.
182. All the works which he published after
the commencement of his illumination, were of a
theological or moral character, and were writ
ten, as he says, with the authority of living
experience, or of direct instruction from heaven.
Thus they differed entirely in their authority
from those which he had written previously, and
for which he never claimed any unusual authori
ty. Indeed the grounds upon which he wrote his
philosophical works, were so totally different
from and inferior to those upon which his
Theological works were written, that in the
latter he scarcely ever even alludes to the
former. They are however referred 'to, three

LIFE AND WRITINGS OE EMANUEL SWEDENBORG.

49

or four times, in some manuscripts which he
left unpublished.
183. We may trace the gradual opening of
Swedenborg's spiritual senses sometime before
he was made aware of his distinct and heavenly
calling. For examples, in his posthumous
Adversaria on Genesis and Exodus, he speaks
of the signification of visible flames, which
appeared to him while writing. " By flames,"
he says, " is represented confirmation, as has,
by the Divine Mercy of God Messiah, ap
peared to me many times, with variety of
magnitude, color, and brilliancy ; so many in
deed that during some months, while I was
writing a certain small work, scarcely a day
passed in which there did not appear a flame
as vivid as the flame of fire, which was then
a sign of approbation. This was before the
time when spirits began to speak with me by
word of mouth."
184. These visible signs of approbation seem
to give indications of the manner in which Swe
denborg was being prepared for the holy office
he was soon to receive. We see that he was
pursuing his studies under heavenly guidance
and approbation, and also that the clouds of
the natural world had begun to draw asunder
and to reveal the workings of the spiritual
world within. In the following extract from
a manuscript called Swedenborg's spiritual
diary, which was commenced some two years
after the Adversaria, and consists of almost
daily memoranda of his experience in the
spiritual world, will be seen more of these in
dications, and also Swedenborg's total uncon
sciousness of their sequel.
" How difficult it is for man to be persuaded that
he is ruled by means of spirits.
" Before my mind was opened so that I could
speak with spirits, and thus be persuaded by living
experience, such evidences were presented to me
during many previous years, that now I wonder
that I did not then become convinced of the
Lord's ruling by means of spirits.
"These evidences were not only dreams for
some years informing me concerning those things
which I was writing, but also changes of state
while I was writing, and a certain extraordinary
light on what was written. Afterwards I had also
many visions while my eyes were closed : a light
was miraculously given ; and many times spirits
were sensibly perceived, as manifestly to the sense,
as bodily sensations : afterwards also I had infes
tations by various ways from evil spirits, in temp
tations, whilst I was writing such things as evil
spirits were averse to, so that I was beset almost
to horror : fiery lights were seen : talking was
heard in the morning time ; besides many other
things ; until at last when a certain spirit addressed
me in a few words, I wondered greatly that he
should perceive my thoughts, and afterwards won
dered exceedingly when the way was opened so
that I pould converse with spirits, and then the
spirits wondered that I should be so surprised.
Prom these things it may be concluded how diffi
cult it is for man to be led to believe that he is
ruled by the Lord through spirits, and with what
difficulty he recedes from the opinion that he lives

his own life from himself without spirits. (Written
on) Aug. 27. 1748. I have at one time perceived,
some months after beginning to speak with spirits,
that if I should be let back into my former state, I
might lapse into the opinion that these things were
fantasies." 185. A manuscript volume describing several
dreams from the year 1736 to 1740, was left
by Swedenborg among his papers, but it was
retained in his family and is now probably
lost. Had it been preserved, it might have
thrown much light on this very interesting
period of Swedenborg's life.
Inward Breathings, and other Indications of a
spiritual Constitution.
186. In the diary occur also the following pas
sages showing another form of Swedenborg's
preparation. " Furthermore I spoke with them concerning the
state of their speech, and in order that this might
be perceived, it was shown to me what was the
quality of their breathing, and I was instructed
that the breathing of the lungs is varied succes
sively according to the state of their faith. This
was before unknown to me, but yet I can perceive
and believe it, because my breathing has been so
formed by the Lord, that I could breathe inwardly
for a considerable time without the aid of the ex
ternal air, and still the external senses, and also
actions, continued in their vigor : this cannot be
given to any but those who are so formed by the
Lord, and not, it is said, unless miraculously. I
was instructed also that my breathing is so directed
without my knowledge, that I may be with spirits
and speak with them."
. 187. Speaking of a manner of breathing
which is externally imperceptible he says, —
" In this way I was accustomed to breathe first
in childhood when praying morning and evening
prayers, also sometimes afterwards when I was ex
ploring the concordance of the lungs and the
heart, especially when I was writing from my mind
those things which have been published, for many
years, I observed constantly that there was a tacit
breathing hardly sensible concerning which it was
afterwards given me to think, then to write, so
through many years I was introduced from infancy
into such breathings, chiefly through intense spec
ulations, in which the respiration was quiescent,
in no other way is there given an intense specu
lation of truth : then afterwards when heaven has
been opened so that I might speak with spirits, so
entirely was this the case, that I scarcely inhaled
at all for more than an hour, only just enough air
to enable me to think ; and thus I was introduced
by the Lord into interior respirations."
188. And again, speaking of the connection
between the breathing and the senses, he says,
" Moreover it has been given me to know these
same things previously from a good deal of ex
perience, before that I spoke with spirits, — that
breathing corresponded with the thoughts, as when
I held my breath in childhood on purpose, during
morning and evening prayers, and when I tried to
make the changes of breathing agree with those
of the heart, until the understanding would almost
vanish ; also afterwards when I was writing from

50

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

imagination, and I observed that I held my breath
as if it were silent."
189. Respecting this peculiarity of breath
ing, it is truly remarked by Wilkinson, that
" As we breathe, so we are. Inward thoughts
have inward breaths, and purer spiritual
thoughts have spiritual breaths hardly mixed
with material. Death is breathlessness. Fully
to breathe the external atmosphere, is equiva
lent cceteris paribus, to living in plenary en
joyment of the senses and the muscular pow
ers. On the other hand, the condition of
trance or death-life, is the persistence of the
inner breath of thought, or the soul's sensation,
while the breath of the body is annulled. It
is only those in whom this can have place,
that may still live in this world, and yet be
consciously associated with the persons and
events in the other. Hybernation and other
phenomena come in support of these remarks.
Thus we have common experience on our side,
in asserting that the capacities of the inward
life, whether thought, meditation, contempla
tion, or trance, depend upon those of the respi
ration. 190. " Some analogous power over the breath
— a power to live and think without respiring,
for it is the bodily respiration that draws down
the mind at the same time that it draws up
the air, and thus causes mankind to be com
pound, or spiritual and material beings —
some analogous power to the above, we say,
has Iain at the basis of the gifts of many other
seers besides Swedenborg. It is quite ap
parent that the Hindoo Yogi were capable of
a similar state, and in our own day the phe
nomena of hypnotism have taught us much
in a scientific manner of these ancient con
ditions and sempiternal laws. Take away or
suspend that which draws you to this world,
and the spirit, by its own lightness, floats up
wards into the other. There is however a
difference between Swedenborg's state, as he
reports it, and the modern instances, inasmuch
as the latter are artificial, and induced by ex
ternal effort, whereas Swedenborg's was natu
ral also and we mayjsay congenital, was the
combined regime of his aspirations and respira
tions, did not engender sleep, but was accompa
nied by full waking and open eyes, and was not
courted in the first instance for the trances or
, visions that it brought. Other cases more
over are occasional, whereas Swedenborg's
appears to have been uninterrupted, or nearly
so, for twenty-seven years.
191. "We have now therefore accounted in
some measure for one part of Swedenborg's
preparation, and what we have said comports
with experience, which shows that those am
phibious conditions with which we are rqore
familiar, hinge upon certain peculiarities of
bodily structure or endowment ; and we have
thereby prepared the reader to admit, that if
living below the air or under water, requires
a peculiar habit or organism, so also does

living above the air — above the natural ani
mus (c<>>e/Aog) of the race, require answerable
but peculiar endowments. The diver and the
seer are inverse correspondences.
192. /'To show how intelligent Swedenborg
was of these deep things, we have only to ex-
a'mine his anatomical works and manuscripts,
which present a regular progress of ideas on
the subject of respiration. ' If we carefully
attend to profound thoughts,' say she, 'we
shall find that when we draw breath, a host of
ideas rush from beneath as through an opened
door into the sphere of thought; whereas
when we hold the breath, and slowly let it out,
we deeply keep the while in the tenor of our
thought, and communicate as it were with the
higher faculty of the soul ; as I have observed
in my own person times out of number. Re
taining or holding back the breath is equiva
lent to having intercourse with the soul : at
tracting or drawing it amounts to intercourse
with the body.'
193. " This indeed is a fact so common that
we never think about it : so near to natural
life, that its axioms are almost too substantial
for knowledge. Not to go so profound as to
the intellectual sphere, we may remark that
all fineness of bodily work — all that in art
which comes out of the infinite delicacy of
manhood as contrasted with animality — re
quires a corresponding breathlessness and ex
piring. To listen attentively to the finest and
least obtrusive sounds, as with the stethoscope
to the murmurs in the breast, or with mouth
and ear to distant music, needs a hush that
breathing disturbs ; the common ear has to
die, and be born again, to exercise these deli
cate attentions. To take an aim at a rapid-
Hying or minute object, requires in like man
ner a breathless time and a steady act: the
very pulse must receive from the stopped lungs
a pressure of calm. To adjust the exquisite
machinery of watches, or other instruments,
compels in the manipulater a motionless hover
of his own central springs. Even to see and
observe with an eye like the mind itself, ne
cessitates a radiant pause. Again, for the
negative proof, we see that the first actions
and attempts of children are unsuccessful,
being too quick, and full moreover of confusing
breaths : the life has not fixed aerial space to
play the game, but the scene itself flaps ana
flutters with alien wishes and thoughts. In
short, the whole reverence of remark and
deed depends upon the above conditions, and
we lay it down as a general truth, that every
man requires to educate his breath for his
business. Bodily strength, mental strength,
even wisdom, all lean upon our respirations ;
and Swedenborg's case is but a striking in
stance raising to a very visible size a fact
which like the air is felt and wanted, but for
the most part not perceived.
194. " We have dwelt upon the physical part
of inspiration and aspiration, because with the

LIFE AND WRITINGS OE EMANUEL SWEDENBORG.

51

subject of this memoir, body was always con
nected with, and fundamental to, spirit ; and
therefore it is biographically true to him, to
support his seership by its physical counterpart.
Moreover it is important for all men -to know
how much lies in calm, and to counsel them
(whether by biography, or science, it matters
not,) to look to the balance of their life-breath,
and to let it sometimes incline, as it ought,
(Towards the immortal and expiring side.
195. " But if Swedenborg was expressly
constructed and prepared for spirit-seeing, the
end developed itself in a measure side by side
with the means, which is also a law of things.
We have seen that in his boyhood his parents
used to declare that angels spoke through his
mouth, which again calls to mind the en
tranced breaths of prayer that he commemo
rates at this period. Much later on, but
before his theological mission commenced, we
find him intellectually aware that heaven might
be entered by the sons of earth, and, as he
then thought, by the analytic method of
science, which having arrived on some of the
peaks of truth, would introduce us to those
who are at home in that region, and enable us
to revert with a kind of spiritual sight to the
world from which we had ascended. He says
on this head, that ' knowledge unless derived
from first principle's is but a beggarly and
palliative science, sensual in its nature, not
derived from the world of causes, but animal,
and without reason ; that to explore causes,
we must ascend into infinity, and then and
thence we may descend to effects, when we
have first ascended from effects by the analyt
ic way. Furthermore, that by this means we
may become rational beings, men, angels, and
may be among the latter, when we shall have
explored truths, and when we are in them :
that this is the way to heaven, to the primeval
state of man, to perfection.' This is doubtless
a bold interpretation of induction and deduc
tion, but no one knew better than Swedenborg
in his day, whither real methods would con
duct us. It only concerns us however now to
show, that he was conscious of a possible en
trance for the understanding into the atmos
pheres of the higher world, and that he con
ceived it to lie in true ladders of doctrine
framed by good men out of true sciences.
196. " Some of the phenomena connected
with this period of Swedenborg's life, which go
further to show his previous and gradual prep
aration for his high mission, we find thus at
tested by him at the very time they were
happening. The Fourth Part of the Animal
Kingdom (a MS. written, for the most part,
as it would appear, during 1744) affords the
following proofs. At p. 82 of this work *he
has the following Observandum : ' According
to admonition heard, I must refer to my philo
sophical Principia . . . and it has been
told me that by that means I shall be enabled
to direct my flight whithersoever I will.' Twice

also in the same work he notifies that he is
commanded to write what he is penning. At
p. 194 he mentions that he saw a representation
of a certain golden key that he was to carry,
to open the door to spiritual things. At p.
202 he remarks at the end of a paragraph,
that ' on account of what is there written
there happened to him wonderful things on
the night between the first and second of
July ; ' and he adds iri the margin, that the
matter set down was 'foretold to him in a
wonderful manner on that occasion.' Still
farther on (p. 215) he again refers to his ex
traordinary dream of the above date.
197. " Lastly, there is one doctrine that
Swedenborg held, and which constitutes an im
mediate link between intellect and reality,
possession with which would contribute to pre
dispose to spiritual experience ; we mean the
doctrine of Universal Correspondency. To
this great intellectual subject we shall have
to recur in the sequel, but for the present it
suffices to observe, that it imports that bodies
are the generation and expression of souls ;
that the frame of the natural world works,
moves and rests obediently to the living spir
itual world, as a man's face to the mind or
spirit within. Now this plainly makes all
things into signs as well as powers ; the events
of nature and the world become divine, angel
ic, or demoniac messages, and the smallest
things, as well as the greatest, are omens, in
structions, warnings, or hopes." — Wilkinson's
Biography, pp. 77-86.
198. We have now mentioned all that we
know of the most remarkable presages of Swe
denborg's illumination. Though this knowl
edge is not very extensive, yet it is sufficient
to indicate a very long and gradual course
of preparation, from infancy to full maturity,
for the great privileges and important duties
which were to devolve upon him.
199. Of the circumstances attending the an
nouncement to him of his heavenly mission,
we have no account in the works which he
himself published. In these indeed, he alludes
to himself as seldom as possible.
Opening of Swedenborg's spiritual Sight.
200. We are now prepared to contemplate
the full transition of this remarkable man,
from the greatest of philosophers to the sublime
height of spiritual vision which he ultimately
attained. Throughout his life, as we have
hitherto detailed it, we have seen a continual
tendency from the natural to the spiritual, and
it is by no means the least interesting part of
his experience, to see how gradually and sys
tematically he was prepared by Divine Provi
dence for his wonderful work. There would
seem to be, in the very ascent itself, step by
step, up the high ladder of Truth, with its foot
resting on the solid foundations of material
nature, and those too in the deep mines ani
rudiments of the Mineral Kingdom, passing:

52

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

gradually upwards through the mysteries of
organic nature, to the human soul itself; —
there would seem to be, in such an ascent, a
testimony of that God who formed, fitted and
called him, to his truthful and glorious mission.
201. "Although, however, this opening of
the spiritual was Swedenborg's tendency from
the first, yet plainly he never anticipated
either the manner or the extent of it. It
would seem that he expected the kingdom of
God to come upon him in the shape of clear
principles deduced from all human knowledge ;
a scientific religion resting upon nature and
revelation, interpreted by analysis and synthe
sis, from the ground of a pure habit and a
holy life. His expectations were fulfilled, not
simply, but marvellously. He was himself
astonished at his condition, and often ex
pressed as much. ' I never thought,' said he,
* I should have come into the spiritual state in
which I am, but the Lord had prepared me
for it, in order to reveal the spiritual sense of
the Word, which He had promised in the
Prophets and the Revelations.' What he
thenceforth claimed to have received and to
be in possession of, was spiritual sight; spiritu
al illumination, and spiritual powers of reason.
And certainly in turning from his foregone
life to that which now occupies us, we seem
, to be treating of another person, — of one on
whom the great change has passed, who has
tasted the blessings of death, and disburdened
his spiritual part, of mundane cares, sciences
arid philosophies. The spring of his lofty
flights in nature sleeps in the dust beneath his
feet. The liberal charm of his rhetoric is put
off, never to be resumed. His splendid but
unfinished organon is never to be used again,
<but its wheel and essence are transferred for
other applications. It is a clear instance
•of disembodiment — of emancipation from a
worldly lifetime ; and we have now to con
template Swedenborg, still a mortal, as he rose
into the other world. From that elevation he
as little recurred to his scientific life, though
he had its spirit with him, as a freed soul to
the body in the tomb: he only possessed it in
a certain high memory, which offered its re
sult to his new pursuits." — Wilkinson's Biog
raphy, pp. 73, 74.
202. We give the particulars which now
follow, precisely as we find them, leaving to
the reader perfect freedom to interpret them
by their own evidence. The simple statement
which our author made to his friend Hartley
respecting his new and " holy office," is the one
which he was accustomed to make through life.
203. "I have been called," says he, in a
letter to Dr. Hartley, dated 1769, "to a holy
office by the Lord himself, who has most gra
ciously manifested himself in person to me,
his servant, in the year 1743 ; when-. He
opened my sight to the view of the spiritual
world, and granted me the privilege of coiir
versing with spirits and angels, which I enjoy

to this day. . . . The only reason of my
later journeys to foreign countries, has been
the desire of being useful, by making known
the secrets intrusted to me."
204. 'Another account of the same event
has been related by M. Robsahm, who inquired
of Swedenborg where and how his revelations
began.. " I was in London," said Swedenborg,
"and dined late at my usual quarters, where I
had engaged a room, in which at pleasure to
prosecute my studies in natural philosophy.
I was hungry, and ate with great appetite.
Towards the end of the meal I remarked that
a kind of mist spread before my eyes, and I
saw the floor of my room covered with hideous '
reptiles, such as serpents, toads and the like.
I was astonished, having all my wits about
me, and being perfectly conscious. The dark
ness attained its height and then passed away.
I now saw a man sitting inv a corner of the
chamber. As I had thought myself entirely
alone, I was greatly frightened when he said
to me, ' Eat not so much ! ' My sight again
became dim, but when I recovered it I found
myself alone in my room. The unexpected
alarm hastened my return home. I did not
suffer my landlord to perceive that any thing
had happened ; but thought it over attentively,
and was not able to attribute it to chance, or
any physical cause. I went home, but the
following night the same man appeared to me
again. I was this time not at all alarmed.
The man said : ' I am God, the Lord, the
Creator and Redeemer of the world. I have
chosen thee to unfold to men the spiritual
sense of the Holy Scripture. I will myself
dictate to thee what thou shalt write.' The
same night the world of spirits, hell and heav
en, were convincingly opened to me, where I
found many persons of my acquaintance of all
conditions. From that day forth I gave up
all worldly learning, and labored only in spir
itual things, according to what the Lord com
manded me to write. Thereafter the Lord
daily opened the eyes of my spirit, to see in
perfect wakefulness what was going on in the
other world, and to converse, broad awake,
with angels and spirits."
205. Dr. Beyer gives a third narrative of
the transaction. " The report," says he, " of
the Lord's personally appearing before the
Assessor, who saw Him sitting in purple and
in majestic splendor near his bed, whilst He
gave him commission what to do, I have heard
from his own mouth, whilst dining with him
at the house of Dr. Rosen, where I saw, for
the first time, the venerable old man. I re
member to have asked him how long this ap
pearance continued. He replied that it lasted
about a quarter of an hour. I also asked him
whether the vivid splendor did not pain his
eyes? which he denied. . . . In respect to
the extraordinary case of the Lord appearing
to him, and opening, in a wonderful manner,
the internal and spiritual sight of His servant '

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

53

so as to enable him to see into the other world,
I must observe that this opening did not occur
at once, but by degrees."
206. In the Diary, the same event appears
to be related as follows : —
A Vision hy Day, concerning those who are de
voted to the stable, and who thus indulge the
Flesh. In the middle of the day, at dinner, an angel
who was with me conversed, 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. — S. D. 397.
207. " If this indeed was the first occasion
of Swedenborg's open intercourse with beings
of the other world, it would strike us at first as
unworthy of the great object in view. And
yet when we consider that Swedenborg must
have been at this time in a state all but fully
prepared for the favor which was to be grant
ed him — that his mind must have very near
ly attained the necessary expansion, purifica
tion, and elevation — that he had already felt
and perceived many signs of the spiritual
world around him, and yet had no conception
of the actual presence and influence of spirits
near his spirit — it would seem that what
chiefly remained to be done, was to show him
the existence of his spiritual senses, as distinct
from and superior to those of the body. And
in what other way could this so well be done,
as by allowing the bodily senses to replete
themselves even to gross satiety, and by thus
enabling the spiritual mind, moved by Heav
enly influence, to revolt from them, to see
them in their grossness with their downward
tendencies, and to open its unsealed eyes up
ward to the real spiritual influences around it ?
The first voice, the first lesson would then in
deed be to restrain the bodily appetites within
their proper bounds ; but the knowledge of
their subordinate station would not be forgot
ten, and thereafter there would be a readiness
to perceive and understand the influence of
spirits whenever it was allowed." — Hobart 's
Life, p. 69.
208. With regard to this circumstance of
the personal appearance of the Lord to Swe
denborg, some doubt may be felt in the nat
ural mind, and indeed, in many minds of a
superior Christian order, from the supposed
inconsistency of such an • appearance to any
mortal, except perhaps to the patriarchs and
prophets, and to the immediate disciples and

apostles of Christ. But may not the occasion
of these doubts be greatly, if not entirely re
moved, by a correct understanding of what
Swedenborg may here mean ? He says in
deed, in several places, both in his letters and
in his published works, that the Lord appeared
to him in person. But it will be noted that
in his Diary, above quoted, it is said, " In the
middle of the day, at dinner, an angel spoke
to me," &c. It is indeed said, by Mr.
Robsahm, who professes to have had the ac
count from Swedenborg's own mouth, that
this same man, or angel, appeared again the
following night, and announced himself as
" God, the Lord, the Creator and Redeemer
of the world." And Dr. Beyer, also another
like witness from Swedenborg himself, con
firms the account that the Lord in person ap
peared to him. But " whether," (says Hobart
in his Life of Swedenborg,) " Robsahm is
correct in saying that this was the ' same
Man,' and on the ' following night,' we doubt
for this reason, among others, that in the
Diary, the Man is called in one case ' a spirit,'
and in the other ' an angel.' "
209. Barrett, in his Life of Swedenborg,
makes the following observations. " There is
an account given of Swedenborg's first illumi
nation or introduction into the spiritual world,
which has been attached to the prefaces of
some of the early translations of his work.
In this account it is represented that his il
lumination took place at an inn, in London,
while at dinner. But there is no mention
made of this circumstance in any of his
writings, and it has been ascertained that there
never was any account of the affair printed
until it first appeared in the preface to a
translation in French of the treatise on Heaven
and Hell, which was printed many years after
Swedenborg's death. Other circumstances rel
ative to Swedenborg are told in the same
preface, which are distinctly ascertained to be
untrue. This, together with the fact that the
statement first appeared in France, where lit
tle was known at that time of Swedenborg
and his writings, is sufficient to weaken its
credibility. But there is a general impres
sion among the receivers of the doctrines of
the New Church, that the narrative, as there
given, is in itself improbable, and that although
it may be in some respects true, it is never
theless in its detail incorrectly stated." — Bar
rett's Life, pp. 39, 40.
210. From the whole, whether it was a
spirit, an angel, or the Lord himself, who first
appeared to Swedenborg, there can be no
doubt of his meaning in after and repeated
asseverations, that the Lord himself appeared
to him, and called him to his holy office. His
testimony on this head is as follows : —
" Since the Lord cannot manifest Himself in
person, as has been shown just above, and yet He
has foretold that He would come and establish a
New Church, which is the New Jerusalem, it fol--

54

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

lows, that he is to do it by means of a man, who is
able not only to receive the doctrines of this
church with his understanding, but also to publish
them by the press. That the Lord has manifested
Himself before me, his servant, and sent me on
this office, and that, after this, he opened the sight
of my spirit, a-nd thus let me into the spiritual
world, and gave me to see the heavens and the
hells, and also to speak with angels and spirits,
and this now continually for many years, I testify
in truth, and also that, from the first day of that
call, I have not received any thing which pertains
to the doctrines of that church from any angel,
but from the Lord alone, while I read the Word.
" To the end that the Lord might be constantly
present, he has disclosed to me the spiritual sense
of his Word, in which divine truth is in its light,
and in this He is continually present." — T. C.
J?., 779, 780.
211. Again, in his letter to Dr. Oettinger, —
" I can sacredly and solemnly declare, that the
Lord himself has been seen of me, and that he
has sent me to do what I do, and for such purpose
has he opened and enlightened the interior part of
my soul, which is my spirit, so that I can see what
is in the spiritual world, and those that are there
in ; and this privilege has now been continued to
me for twenty-two years. But in the present state
of infidelity, can the most solemn oath make such a
thing credible, or to be believed by any? Yet
such as have received true Christian light and un
derstanding, will be convinced of the truth con
tained in my writings, which are particularly evi
dent in the book of the Apocalypse Revealed.
Who, indeed, has hitherto known any thing of
consideration of the true spiritual sense and mean
ing of the Word of God, the spiritual world, or of
heaven and hell ; the nature of the life of man,
and the state of souls after the decease of the
body ? Is it to be supposed, that these and other
things of a like consequence are to be eternally
hidden from Christians?" — Documents concern
ing the Life and Character of Swedenborg, p. 152.
212. But suppose that at first this appear
ance was that of an angel. And indeed, sup
pose that ever afterwards, it was the Lord in
an angel. This is the reflection which we
wish to make : and it is here that the first and
all the subsequent accounts of such appear
ance may possibly be reconciled together.
Swedenborg may not have known; at first, nor
thought, any thing to the contrary that it was
a spirit or angel who appeared to him : for it
does not appear that he was yet made aware
of his mission. But whether he did or not,
and whether it was or not, we are not at all
strenuous to make out. Let him tell his own
. story. He says, in his letter to Dr. Hartley,
" the Lord himself manifested himself in per
son to him in 1743 ; " and in his Diary, which
appears to have reference to the same event,
he says " an angel " and " a spirit " spake to
him. Now suppose that in each and every
instance it was an angelic appearance. Then
;the accounts may be perfectly consistent, for
Swedenborg invariably says that this is the
way the Lord appeared to the Patriarchs and
Prophets. Take, for instance, the following
;passage from the Arcana Ccelestia : —
213. "The Angel of Jehovah is sometimes men

tioned in the Word, and every where, when in a good
sense, represents and signifies some essential ap
pertaining to the Lord, and proceeding from him ;
but what is represented and signified may appear
from the series. There were angels who were
sent to men, and who also spake by the prophets,
but what they spake was not from the angels, but
by them : for their state then was, that they knew
no otherwise than that they were Jehovah, that is,
the Lord : nevertheless, when they had done speak
ing, they presently returned into their former
state, and spake as from themselves. This was
the case with the angels who spake the Word of
the Lord ; which has been given me to know by
much experience of a similar kind at this day in
the other life; concerning which, by the divine
mercy of the Lord, we shall speak hereafter. This
is the reason that the angels were sometimes
called Jehovah ; as was evidently the case with
the angel who appeared to Moses in the bush, of
whom it is thus written, ' The angel of Jehovah
appeared unto him in a flame of fire out of the
midst of the bush. And when Jehovah saw that
he turned aside to see, God called unto him out of
the midst of the bush. — God said unto Moses, I
am that I am. — And God said moreover unto
Moses, Thus shalt thou say unto the children of
Israel, Jehovah God of your fathers hath sent me
unto you' (Exod. "iii. 2, 4, 14, 15); from which
words it is evident, that it was an angel who ap
peared to Moses as a flame in the bush, and that
he spake as Jehovah, because the Lord, or Jeho- '
vah spake by him. . For, in order that man may be
spoken to by vocal expressions, which are articu
late sounds, in the ultimates of nature, the Lord
uses the ministry of angels, by filling them with
the divine, and by laying asleep what is of their
own proprium, so that they know no otherwise than
that they are Jehovah : thus the divine of Jehovah,
which is in the supremes, descends into the lowest
of nature, in which man is as to sight and hear
ing. Hence it may appear how the angels spake
by the prophets, viz., that the Lord himself spake,
although by angels, and that the angels did not
speak at all from themselves. That the Word is
from the Lord, appears from many passages ; as in
Matthew : ' That it might be fulfilled which was
spoken of the Lord by the prophet, saying, Be
hold, a virgin shall bear in the womb, and shall
bring forth a son' (i. 22, 23); besides other pas
sages. Because the Lord speaks by angels when
he speaks with man, it is hence that he is through
out the Word called an angel ; and then by an
angel is signified, as was said, some essential ap
pertaining to the Lord, and proceeding from the
Lord." — A. C. 1925.
214. Such is Swedenborg's invariable teach
ing with regard to the appearance of the Lord
before the Incarnation. Now, whether or
not, after the Incarnation, He had power, and
did really exercise it, in a personal appear
ance to Swedenborg, out of an angel, is a
question we do not care to settle. It is
well known that the particulars of His first
manifestation to him, are somewhat involved
in obscurity. We only make these sugges
tions as to the manner of the Lord's appear
ance, both for the purpose of reconciling what
may otherwise appear as somewhat discrepant^
and to remove any doubts which may be felt
as to the consistency and rationality of our
author's claim. We have seen, according to

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

55

Swedenborg's own showing, that the Lord
might appear to him, by infilling an angel
with His spirit and presence. This is both a
true and a rational doctrine of such Theo-
phanic appearances.
215. We can certainly accord to Sweden
borg as high a manifestation as is possible to
be made to any man. Only let the facts be
given, and let every reader have full freedom
in interpretation.. He says himself, —
" When the Lord appears in heaven, which is
often the case, He does not appear encompassed
with his sun, but in angelic form, distinguished
from the angels by the Divine beaming through his
face : for He is not there in person, for the Lord
in person is constantly surrounded with the spirit
ual sun, but he is in presence by aspect ; for in
heaven it is common for them to appear as present
in the place where the aspect is fixed or terminated,
although it be very far from the place where they
actually are. The Lord has been seen by me out
of the sun [of heaven], in an angelic form, a little
beneath the sun's altitude ; and likewise near at
hand in a similar form, and with a lucid counte
nance ; once, also, as a radiant sunlight in the
midst of the angels." — H. H. 121.
216. It is most judiciously observed by
Rich, in his Biographical Sketch, — " No one
was better aware than Swedenborg that man
cannot see the Lord as He really is, and live,
for the effulgence of His Divine Love and
Divine Wisdom is such that it would be like
a body falling into the sun : even the angels,
he says, are veiled with a thin cloud or sphere,
and the first proceeding of the divine sun is
retained in radiant belts around it instead of
entering heaven. When he declares, there
fore, that the Lord has manifested Himself to
him, he is far from presuming to claim an ir
reverent familiarity with the high and lofty
One who inhabiteth eternity. All the cir
cumstances attending such manifestation, so
far as we can infer them from his doctrine of
the Lord, his explanations of other Theo-
phanic appearances, and the few particulars
he has recorded of his experience in this
respect, are precisely such as the Scripture
itself warrants ; and when we reflect that the
Israelitish Church was instituted through the
medium of visions and Divine appearances ;
and the first Christian Church in like manner ;
it will appear no more than reasonable and
consistent that any subsequent revelation
should receive the same sanction, or spring
from a like source. When the Lord was in
the world He foretold his manifestation at a
future period, — at the consummation of the
age, or order of things then commenced ; and
all the evidence of Scripture would go to
show that the new age was to begin and con
tinue its course in open vision." — ppi 95, 96.
217. " The public, perhaps, are hardly pre
pared to admit the reality of visions and sph>
itual associations at the present day, though
it is undeniable that some of the phenomena
of Clairvoyance are sufficiently remarkable ;

while it is admitted, however, that extraor
dinary gifts and communications were en
joyed in the apostolic age, there is abundant
evidence that they have never absolutely
ceased. ' The apostolical fathers, Barnabas,
Clement, and Hermas, (whose writings were
reverenced as of canonical authority for four
hundred years, and were read together with
the canonical Scriptures in many of the
churches), confirm the truth of prophecy, di
vine visions, and miraculous gifts continuing
in the church after the apostolical age, both by
their testimony and experience ; and to pass
over many other venerable names, (among
whom Tertullian and Origen are witnesses to
the same truth afterwards), Eusebius, Cyprian,
Lactantius, still lower down, declare that
extraordinary divine manifestations were not
uncommon in their days. Cyprian is very
express on this subject, praising God on that
behalf, with respect to himself, to divers of
the clergy, and many of the people, using
these words : " The discipline of God over us
never ceases by night and by day to correct
and reprove ; for not only by visions of the
night, but. also by day, even the innocent age
of children among us is filled with the Holy
Spirit, and they see, and hear, and speak in
ecstasy, such things as the Lord vouchsafes to
admonish and instruct us by:" Epist. 16.'
Evidence of this kind might be multiplied to
volumes, but the most we can do within our
present limits is to remind the reader of its
existence ; and that such visions are not ex
ceptions to the true order of human life, but
proper to it. Hence even the gentile patri
archs and philosophers, as well as the proph
ets, the apostles, and the fathers of the Chris
tian Church, have had their eyes opened from
time to time, and been permitted to enjoy a
foretaste of immortal life. ' Where there is
no vision,' says the Word, ' The people per
ish.' And therefore it is promised in Joel
that the Lord's Spirit shall be upon all flesh
in the latter days : ' Tour sons and your
daughters shall prophesy, your old men shall
dream dreams, your young men shall see
visions. And also upon the servants and
upon the handmaids in those days will I pour
out my spirit.'
218. " For much of the prevailing scepticism
the church herself is primarily to blame, hav
ing provoked the enmity of the natural man
by opposing unscriptural and irrational doc
trines to the development of human under
standing. It is obvious, for example, that the
doctrine of the resurrection of the natural
body,, has a tendency to bring her creed into
immediate competition with experimental phi
losophy;, when it should rather be reserved
to lead the understanding and the will where
science fails both, and to command the sub
jects of human controversy from a purer
sphere. But the church is sceptical too.
There is as much unbelief amongst the clergy

56

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

as, number for number, in any class of the
community whatever. They have no faith in
vision because they have no faith in man's
spiritual life ; they have no faith in spiritual
life because they have no knowledge of the
soul; and the proof of this is seen in the
tenacity with which they cling to the resur
rection of the body at some future period,
instead of recognizing the lesson contained
in the divine promise to the repentant male
factor, 'This day thou shalt be with me in
Paradise,' and the plain declaration that God
is not the God of the dead but of the living.
We say the clergy as a body are totally desti
tute of that earnest, consistent, and practical
faith in the reality of the other life which
ought to distinguish the ministers of the Gos
pel, and we ground this observation, — not on
their indifference to Swedenborg's disclosures,
— though it is a sad reflection, — but on the
absolute erasure of the state of vision from
their credenda. Well may the poet, after
glancing at the times ' when angels looked
through human eyes,' and even little children,
as Cyprian bears witness, were filled with the
Holy Spirit, and saw, and heard, and spoke in
ecstasy, well may he sadly exclaim —
' But changed, alas, is nature now,
Her soul is bound in chains ;
And in her heart, and on her brow,
Perpetual darkness reigns.
The beaming eyes of God no more
Their gladdening influence shed,
And there, where angels shone before,
Are dull, dark clouds instead.
And should a gleam of heaven appear
Before faith's anxious sight, —
And should angelic music here
Pall lightly on the listening ear,
'Tis deemed delusion quite.
And should a smile from God again
To praying saint be given, —
Full of benignity, as when
Of old, He smiled, — the bigot's pen,
Spurns such idea of heaven ! ' "
Rich's Sketch, pp. 83-85.
But we must not detain the reader from the
immediate subject of this memoir.
219. There has been some confusion as to
the year in which Swedenborg's open inter
course with spirits commenced ; it is called by
several authorities, 1743, but it is now gener
ally thought to be 1745, while he was in Lon
don. In the Adversaria and Diary, the mid
dle of April 1745 is frequently indicated as
the date of the commencement of this inter
course. From this time, with the exception
of a month not long after, while he was trav
elling, the intercourse . continued daily for
about twenty-seven years. At first the visions
occurred mostly in the evening and early
morning, but afterwards they grew more fre
quent or of longer continuance.
Swedenborg's Divine Gall.
220. Respecting the reasons for Sweden
borg's " call," we give them in his own words.

" I was once asked," he says, " how I, a philoso
pher, became a theologian. My reply was :
In the same way that fishermen became the
disciples and apostles of the Lord. And I
added, that I, too, from early youth had been a
spiritual fisherman. On this, my inquirer
asked what I meant by a spiritual fisherman.
To which I answered, that a fisherman in the
spiritual sense of the Word, signifies one who
rationally investigates and teaches natural
truths, and afterwards spiritual truths. . . .
My interrogator then said : Now I can under
stand why the Lord chose fishermen for dis-
cipleg ; and therefore I do not wonder that he
has also chosen you ; since, as you observed,
you were from early youth a fisherman in a
spiritual sense, or an investigator of natural
truths ; and the reason that you are now an
investigator of spiritual truths, is, because the
latter are founded upon the former. ... At
last he said : Since you have become a divine,
what is your system of divinity ? These are
its two principles, said I, that God is one,
and that there is a conjunction of char
ity and faith. He replied, Who denies
these principles ? I rejoined, the divinity of
the present day, when inwardly examined."
221. " Every one (says Swedenborg, in a
letter to Dr. Oettinger) is morally educated
and spiritually regenerated by the Lord, by
being led from what is natural to what is spir
itual. Moreover, the Lord has given unto
me a love of spiritual truth, that is to say, not
with any view to honor or profit, but merely
for the sake of truth itself; for every one who
loves truth, merely for the sake of truth, sees
it from the Lord, the Lord being the way and
the truth. See John xiv. 6. But he who
professes the love of truth for the sake of
honor or gain, sees truth from his own self
hood, and to see from one's self, is to see fal
sity. The confirmation of falsehood shuts
the church, but a rational confirmation of truth
opens it ; what man can otherwise compre
hend spiritual things, which enter into the un
derstanding? The doctrinal notion received
in the protestant church, viz., that in theo
logical matters, reason should be held captive
under obedience to faith, locks up the church ;
what can open it, but an understanding en
lightened by the Lord ?
222. " The character of Swedenborg's illu
mination cannot, perhaps, in the present state
of the church, be fully understood. He ac
knowledges himself to have been but a mere
servant of the Lord in all he wrote. But in all
thaf he has written his rational principle was
operative and instrumental in giving form to
the truths which were revealed through him :
whereas .the prophets, according to his ac
count, wrote what was dictated to them, and
received and conveyed truths to the world
without understanding their import; what
they communicated passed not through their
internal but through their external minds.

LIEE AND WRITINGS OF EMANUEL SWEDENBORG.

57

Hence their writings did not belong to them
— made no part of them — but proceeded im
mediately from the Lord, and were infinitely
holy. But to the writers themselves no holi
ness is to be attatehed.
223. " It is difficult, for those who do not
reflect deeply, to separate in their minds the
sanctity of the Word from the persons named
in it, and from the persons who, by dictation,
wrote it ; but this is easily done when the spirit
ual and divine sense of the Word is received
and understood. From this view of the subject
it may appear, that Swedenborg's writings bear
no comparison with the Word or Sacred Scrip
tures, as the former are finite and the latter
infinite : also, that Swedenborg's position was
entirely different from that of the prophets,
as the former received revealed truths into
his rational principle and communicated them
to the world, having an understanding of their
meaning and quality ; while the latter received
and communicated Divine Truth, of the quali
ty and import of which they were almost en
tirely ignorant. Spiritual truths appeared to
the latter miraculous, to the former, as above
miracles. But concerning the difference of
illumination between Swedenborg and the
prophets, evangelists, &c, and more particu
larly the men of the most ancient church, a
better idea may be had in an extract from his
diary on the subject of miracles : —
' ' Instead of miracles there has taken place at
the present day an open manifestation of the Lord
Himself, an intromission into the spiritual world,
and with it illumination by immediate light from
the Lord in whatever relates to the interior things
of the church, but principally an opening of the
spiritual sense of the Word, in which the Lord is
present in his own Divine Light. These revela
tions are not miracles, because every man as to
his spirit is in the spiritual world, without separa
tion from his body in the natural world. As to
myself, indeed, my presence in the spiritual world
is attended with a certain separation, but only as
to the intellectual part of my mind, not as to the
will part. This manifestation of the Lord, and
intromission into the spiritual world, is more ex
cellent, than all miracles ; but it has not been
granted to any one since the creation of the world
as it has been to me. The men of the golden
age indeed conversed with angels ; but it was not
granted to them to be in any other light than what
is natural. To me, however, it has been granted
to be in both spiritual and natural light at the
same time ; and hereby I have been privileged to
see the wonderful things of heaven, to be in com
pany with angels, just as I am with men, and at
the same time to pursue truths in the light of
truth, and thus to perceive and be gifted with
them, consequently to be led by the Lord.' "
224. In the letter to Dr. Oettinger, above
referred to, he says — ¦ " To your interrogation,
Whether there is occasion for any sign that I
am sent by the Lord to do what I do? I an
swer, that at this day no signs or miracles will
be given, because they compel only an exter
nal belief, but do not convince the internal.
What did the miracles avail in Egypt, or
among the Jewish nation, who nevertheless
8

crucified the Lord ? So, if the Lord was to
appear now in the sky, attended with angels and
trumpets, it would have no other effect than
it had then. See Luke xvi. 29-31. The
sign given at this day, will be an illustration,
and thence a knowledge and reception of the
truths of the New Church : some speaking il
lustration of certain persons may likewise take
place ; this works more effectually than mira
cles : yet one token may perhaps still be given."
First Preparations for his new Mission.
225. After having been " called to a holy
office by the Lord himself," Swedenborg at once
girded himself to the work of his new commis
sion. Negatively, he had already one im
portant qualification for it, he had read no
dogmatic or systematic theology, and had,
therefore, in a large, but measurable degree,
none of its " unfounded opinions and inven
tions " in his mind to be extirpated. There
are, however, evidences in his Diary, that he
had some opinions belonging to the crude the
ology of his day, which he successively got
rid of. But now, after the divine call which
he had received, he applied himself to the
task of preparation in right earnest. He learnt
the Hebrew language, an'd read over the Word
of God many times, studying its principal cor
respondences, and was thereby enabled to
receive instruction from the Lord, who is in
the Word. At once also he began to commit
his studies to paper, thinking out the extent
of his immense theme in the act of writing.
" Of the continued character of these studies,
we have before us a stupendous record, in the
manuscripts which he left on the books of
the Old Testament, and which show an un
wearied power, and a gradually brightening
intelligence on the scope and spirit of the
Bible. It was by slow degrees that he rose
from his previous conceptions to the new devel
opment that we find in his next publication :
his earlier manuscripts being in some measure
a continuation of the psychological and intel
lectual system that appears in the Worship
and Love of God. His spiritual experiences
also in the first instance partook somewhat of
that thinness which we have noted as peculiar
in the last-mentioned work : he still regarded
spirits as minds and intelligences appearing
under human forms ; he heard their spiritual
voices, and saw them as it were in ethereal
outline, not being yet opened to regard them
as our only acquaintances, — men and women.
However his Adversaria, from which we gather
these particulars, are in truth a marvellous
series of cogitations, and setting his own works
aside we know not with what commentaries
they are comparable for unfolding the spiritual
aspect of the Holy Scriptures, and the subjec
tive philosophy of the human mind.
226. "His personal history at this date is
scanty, and almost conjectural. He resided
in London (probably with Brockmer, in

58

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

Fetter Lane) until the beginning of July,
1745, when he took ship to Sweden, arriving
thither after a passage of more than a month,
on the seventh of August. During the voyage
his spiritual intercourse was suspended ; per
haps at this period, the sea was not so favor
able for it as the land. He remained in Swe
den in 1746, and in the earlier part of 1747
also. 227. "He had now entered upon a vocation
which no longer permitted him to discharge
the functions of his office as Assessor of the
Board of Mines, and in 1747 he asked and
obtained permission of King Frederic to re
tire from it. His petition to his Majesty
contained also two- other requests, namely,
that he might enjoy during life, as a retiring
pension, one half of the salary attached to
the Assessorship : and that his retirement from
tlje office might not be accompanied by any
addition to his rank or title. He gives his
motives in the transaction in his own modest
way. ' My sole view in this resignation,'
says he, ' was that I might be more at liberty
to devote myself to that new function to which
the Lord had called me. On resigning my
office, a higher degree of rank was offered me,
but this I declined, lest it should be the occa
sion of inspiring me with pride.' The king
granted his desires, but in consideration of his
services of 31 years, continued to him the
whole salary of his late office : a proof of the
esteem in which he was held in Sweden.
228. " We presume that he made this last
voyage to Sweden for the purpose of obtain
ing his dismissal from the Assessorship, which
when he had procured, he again repaired to
London in 1747, and wrote out the first volume
of the Arcana Ccelestia for the press, to which
John Lewis was ' eye witness.' This was
published about the middle of 1749. At the
beginning of 1750 he was out of England,
probably in Sweden, for he sent the MS. of
the second volume of the Arcana from abroad
to London to be printed. He was certainly
in his own country in 1751, when we meet
him at the funeral of his old coadjutor, Pol-
heim, an occasion on which he saw both sides
of his friend's grave. We quote from his
Diary (commenced about 1747) the record of
the burial.
229. " ' Polheim,' says he, ' died on Monday,
ana spoke with me on Thursday. I was invited
to the funeral. He saw the hearse, the at
tendants, and the whole procession. He also
saw them let down the coffin into the grave,
and conversed with me while it was going on,
asking me why they buried him when he was
alive ? And when the priest pronounced that
he would rise again at the day of judgment,
he asked why this was, when he had risen
already. He wondered that such a belief
should obtain, considering that he was even
now alive ; he also wondered at the belief in
the resurrection of the body, for he said

that he felt he was in the body ; with other
remarks.' The Arcana Ccelestia.
230. "Froml749 to 1756 appeared his great
work, the Arcana Ccelestia,* in eight volumes
4to., containing, in 10,837 paragraphs, an ex
position of the spiritual sense of the books of
Genesis and Exodus. This work was pub
lished in London, volume by volume, the
second being issued in numbers, with an Eng
lish version, said to be executed by one Mar-
chant. Swedenborg's publisher, John Lewis
before mentioned, has left some notice of him
at this time. He says that, though he is
' positively forbid to discover the author's
name,' yet he hopes to be excused for men
tioning ' his benign and generous qualities.'
He ' avers that this gentleman, with indefat
igable pains and labor, spent one whole year
in studying and writing the first volume of
the Arcana, was at the expense of £200 to
print it, and advanced £200 more for the print
ing of the second ; and when he had done
this, he gave express orders that all the money
that should arise in the sale, should be given
towards the charge of the Propagation of the
Gospel. He is so far from desiring to make
a gain of his labors, that he will not receive
one farthing back of the £400 he hath ex
pended ; and for that reason his works will
come exceedingly cheap to the public' " —
Wilkinson's Biography, pp. 88-91.
231. "The Arcana opens at once with a dis
play of the spiritual sense contained in every
clause of the Scripture, and the writer is soon
lost, to us behind his subject. In the Adver
saria, and this more particularly at the begin
ning, we see the philosopher reasoning on the
Bible, though he gradually disappears as the
figurative meaning comes out in stronger re
lief. It is invaluable, however, as a general
survey of historical representation in the
books of Moses, and of the connection of its
characters and circumstances with the then
future Church : it may be regarded as the
canvas, prepared with the ground colors, so
to speak, on which the mystic tableau of the
Arcana has been painted ; but here and there
some outline has been traced which the author
saw reason to reject when he had considered
the ensemble, from a high point of view. To
prevent any misapprehension, it may be well
to state explicitly that Swedenborg was not
suddenly transformed into an infallible teacher.
As a child of the Lutheran church, and the son
of a Prelate, it is only rational to suppose
that his mind was preoccupied by the general
tenets of that religion, notwithstanding his
having been prohibited reading dogmatic and
systematic Theology in his youth (see p. 5).
* Arcana Ccelestia. The Heavenly Arcana which are con
tained in the Holy Scriptures, or Word of the Lord Unfolded
beginning with the Book of Genesis. Together with Wonderful
Things seen in the World of Spirits and in the Heaven of
Angels.

LIFE AND WRITINGS OE EMANUEL SWEDENBORG.

59

Thus the current opinion concerning a trinity
of persons, and the eternal Sonship is noticed
with approbation in the Adversaria, but it is
mingled with repeated evidence, as the work
proceeds, that Swedenborg was gradually re
ceiving illustration on this momentous subject;
and it is probable that the complete illumina
tion of his mind in regard to it was the im
mediate cause of his laying the work aside
and beginning anew. So far as actual Cor
respondences are introduced into the Adver
saria in explanation of the spiritual sense of
the Word, it may be considered as comple
mentary, though subordinate, to the Arcana ;
and even when its notes are not the same (in
a lower key), they will be found to make a
chord with those of the latter work.
232. " The necessity of some human being
having his spiritual eyes opened before the
Word could be explained as to its spiritual con
tents, must appear self-evident to those who
honestly investigate the interpretation given
by Swedenborg, and especially in his own
words ; there being as much difference be
tween his works and any description or sum
mary that could be given of them, as between
the Scripture and the writings intended to
recommend it. Equally clear is the neces
sity of the instrument of such a revelation
being deeply read in all human learning, and
skilled in philosophy, as well as a child of
genius, and a man of the most heavenly dispo
sition ; for without these qualifications it
would have been impossible to reduce the
elements of the spiritual sense into such a di
gest as could be expressed in natural language.
For the Spiritual Sense of Scripture is not
that which breaks forth as light out of the
literal sense, while a person is studying or ex
plaining the Word, with a view to establish
some particular tenet of the Church (T. C.
R. 194), this kind of illustration being always
variable with the state of the reader who. is
the subject of it ; but it consists in a complete
order or chain of truths adapted to the spirit
ual loves and perceptions of the human mind,
and connected by analogy and correspondence
with natural things. The transformation of
the literal sense, therefore, develops the
spiritual sense according to fixed laws ; the
latter has its grammar as well as the former,
and its elements may be acquired like those
of a foreign language by any one disposed to
the task. Every word has its equivalent, and
every idea its prototype ; these, too, being the
same for all the various portions of the Word,
however distant the times when they were
written. This system of analogy is also in
perfect sequence throughout, and is of such a
nature as to be contemplated interiorly by
spirits and angels, while men in the world are
meditating on the letter. On this account the
inspired Word is uniformly described by Swe
denborg as the means of conjunction between

heaven and earth, or between the invisible
and visible Church." — Rich's Sketch, pp.
104-7. 233. " The author professes to have derived
the whole of the Arcana from direct rational
illumination by the Lord ; no spirit and no
angel had infused its supernatural knowledge,
but it proceeded directly from the Almighty
himself. As, however, it was an intellectual
light by which the Most High communicated
himself to Swedenborg's understanding, and
through that to his spiritually-opened senses,
so it comes to be judged and apprehended by
the human understanding, and is freely placed
before the rational powers. No man, accord
ing to Swedenborg, is bound to receive it on
his ipse dixit, but he is to examine it, and de
cide according to intrinsic evidence.
234. " The work runs in two parallel streams;
there is on the one hand a series of scriptural
interpretations unlocking the letter of the
Word into truths pertaining to the Lord and
the inner man ; there is on the 'other a narra
tive interjected between the chapters of the
former, and embracing a description of the
wonders of the other life. We must give to
these two departments a separate considera
tion. 235. " For the first, the position of the Bible
is defined as the Word of the Lord, and the
nature of biblical evidences is thereby deter
mined. If it be the book and message of the
Infinite, its proper attestations are its intrinsic
divinity ; its wisdom and its love ; its adapta
tion to man as a religious being in all time
and place, and in all states of existence ; in a
word, it must contain details, infinite in every
way, and connecting every possible state of
the soul with the Fountain of blessings. This
profound creed respecting the Word, is the
postulate of Swedenborg's Arcana, to be
proved in the sequel by the showing of the
work itself.
236. " The method whereby the Word is un
folded is called in general the science of cor
respondences. If there be unity in the crea
tion, then is the whole one coherent plan, be
ginning from God, and ending in God. If
there be order, then is there a hierarchy of
natures, whereof tBe highest are first produced,
and nearest to their source ; the second crea
tures standing next to the first, and the third
to the second : each being placed between those
which are next of kin to it above and below.
If there be life and movement, then the action
must pass in the before-mentioned order, and
each new mean, as it is produced, will engen
der the means of representing and .carrying
itself out in another and a farther sphere.
These are our needful thoughts of every con
sistent work, and the perfection of the work is
in proportion to the strictness with which the
above conditions are realized. Let the reader
apply the case to any thing which he himself

60

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

does, and he will discover that the unity of
his result contains and depends upon these par
ticulars. 237. " But nature is the work of God, and
the Word is the speech of God, and the speech
is in like manner a work. The Word there
fore involves the above substantial laws. In
its innermost essence it is divine ; in its next
intentions it regards the ends that are to fol
low from it, in times beyond the present, and
in realms beyond time itself; speaking to the
ultimate races of man, and to the highest
heavens : in its next meanings it speaks to a
future less remote, and to a lower altitude of
heaven, and so forth ; until at length it ad
dresses each man and spirit in his own lan
guage and in his own age. Like the world
itself it stands forever, but the race according
to its various state, draws from its inexhausti
ble bosom new mines of treasure, from its
surface new circumstances of life, from its at
mosphere new sources of power.
238. " What therefore is the science of cor
respondences ? It is the intellectual teaching
of the relations between all different spheres,
The difficulty of illustrating it lies in the fact
that the works of God differ from those of
God's image, man, in one important particular.
The human workman in this world is only
conscious of operating on one platform at
once ; if he makes a machine, it is all in na
ture ; if he writes a book, it carries, to his
mind, but one meaning. The divine work
man, however, operates at once in all altitudes
and worlds ; his fiat, and its productions, per
vade the depth and the breadth of his crea
tion : his creative wisdom passes by unknown
paths through every sphere, and the same ray
of divine light deposits in one an angelic af
fection, in the next a human love, in the next
an animal faculty, and only terminates by
creating some animal, vegetable, or mineral
reality or modification, which breathing
straightway with the divine effort, tends up
wards again through the same series, subsist
ing from. all, supporting all, and running back
through all. What makes the difference of
these productions ? Not the creative ray, but
the place, time, state, and circumstances upon
which it works ; for it is no other than one
wisdom in a various exercise. The corre
spondence between the forms that it leaves in
its passage, is simply this, that they are all
one in soul, but each suited to a different use ;
and hence as a rule, correspondence is a divine
equation, whereby one thing is to one sphere
precisely as another thing is to another sphere.
Whenever this is the case, the two things are
fundamentally united ; they mutually do each
other's work in their own places, and are
each others, no matter how unlike they ap
pear in form ; for the form is but the face or
body that each shows to its peculiar sphere.
Now if we had experience of this compound
operation in our own works, we should easily

admit it of the works and Word of God ; as
it is, however, we obtain a glimpse of it in
another way, by symbols in language, which
make the objects of nature into bodies of
thought, thereby suggesting that all things are
the naturalization of divine thoughts ; by the
human face, which expresses the soul, and
thus presents us with two corresponding things
in two different spheres ; also, by gestures
and particular acts, which, we know not why,
are felt to be images of the persons who pro
duce them, and are interpreted of them by
this signification. Not to mention other illus
trations. 239. " The Word of God then, on Sweden
borg's showing, contains various bodies of
divine truth adequate to divers orders of
angels and men ; to the celestial man, in whom
goodness is paramount, it is celestial, and
teaches the truths of the innermost heaven :
to the spiritual man, in whom truth is supreme,
it is spiritual, and teaches the truths of the
second heaven : to the lower heavens, and to
the natural world, it is natural, and teaches
truths by symbols in the one case, and by a
mixture of history and symbol in the other.
It has therefore three general senses, which
correspond to each other, but is throughout
divine in its origin and end. The Arcana
Ccelestia is chiefly devoted to an exposition of
the spiritual sense of one portion of it.
240. " This brings us to the second depart
ment of the work, or the spiritual experience,
which comprises lengthy accounts of the
other world. And here we may remark that
some persons have greatly regretted that the
author should have introduced these narratives
into his interpretation. Among the rest,
Swedenborg's . friend, Count Hopken 'once
represented to the venerable man, that he
thought it would be better not to mix his
beautiful writings with so many memorable
relations, or things heard and seen in the
spiritual world, ... of which ignorance
makes a jest and derision.' But Sweden
borg answered, that ' this did not depend upon
him ; that he was too old to sport with spirit
ual things, and too much concerned for his
eternal happiness to give in to such foolish
notions,' with more to the same purport.
And still notwithstanding the Count says, that
' he could have wished that Swedenborg had
left them out, since they may prevent infidel
ity from approaching his doctrines.' The
truth however is that they are vital to his
doctrines, and to omit them, would reduce his
interpretations to a philosophical system, that
like the rest would have no hold upon crea
tion, and no heel upon infidelity, which indeed
it would supply with a new field of opera
tions. 241. "A visitant of the spiritual world,
Swedenborg has described it in lively colors,
and it would appear that it is not at all like
what modern ages have deemed. According

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

61

to^ some, it is a speck of abstraction, intense
with grace and saving faith, and other things
of terms. Only a few of the oldest poets —
always excepting the Bible — have shadowed
it forth with any degree of reality, as spa
cious for mankind. There Swedenborg is at
one with them, only that he is more sublimely
homely regarding our future dwelling-place.
The spiritual world is the same old world of
God in a higher sphere. Hill and valley,
plain and mountain, are as apparent there as
here. The evident difference lies in the mul
tiplicity and perfection of objects, but every
thing with which we are familiar is perpetu
ated there, and added to innumerable others.
The spiritual world is essential nature, and
spirit besides. Its inhabitants are men and
women, and their circumstances are societies,
houses and lands, and whatever belongs there
to. The commonplace foundation needs no
moving, to support the things which eye hath
not seen, nor ear heard, nor the heart of man
conceived. The additions and pinnacles of
wisdom are placed upon the basis which God
has laid. Thus nature is not only a knowl
edge, but a method ; our introduction to the
mineral, vegetable and animal worlds, to the
air and the sun, is a friendship that will never
be dissolved : there is no faithlessness in our
great facts if only we are faithful to them,
but stone and bird, wood and animal, sea and
sky, are acquaintances which we meet with in
the spiritual sphere, in our latest manhood or
angelhood, equally as in the dawn of the
senses, before the grave is gained. Such is
the spiritual world : duration and immensity
resuming nature, but subject to spiritual laws."
— Wilkinson's Biography, pp. 91-96.
242. " In the limited space of this biogra
phy, we cannot give even an idea of the con
tents of the Arcana, or of the spiritual sense,
descriptive of man's regeneration, which Swe
denborg evolves from the Scripture ; but of
the manner of the work we may say a few
words with less injustice. Conceive, then,
gentle reader, twelve goodly 8vo. volumes (in
English) written with such continued power
that it seems as if eating, drinking and sleep
ing had never intervened between the pen
man and his page, so unbroken is the subject,
and so complete the sense. Add to the other
health and harmony of this unflagging man,
a memory of the most extraordinary grasp,
which enabled him to administer the details of
an intellect ranging through all truth on the
one hand, and through the whole field of
Scripture illustration and text upon the other.
Then take into account the unity of the work
from first to last ; the constant reference that
binds all parts of it together, and shows the
caution with which each strong affirmation is
at first set down. Observe also the felicity
of phrase, the happiness of mind, the easy
greatness, which shine along and dignify those
serious pages. Remark also that the author

does not deal in generalities, but sentence for
sentence, and word for word, he translates his
text into spiritual meaning, and criticizes and
supports himself with nearly every parallel
text in the sacred writings. Literature, good
reader, shows no similar case, and though the
fate of it be left to the future, yet we may
safely predict that it will be found impossible
to refute it on its own grounds ; and perhaps
it would not be wise for thee to wait until a
valid refutation shall come — in the produc
tion of a better interpretation, — one more
worthy of God, and more serviceable to human
weal. We say this that thou mayest use
what thou hast, but nowise doubting that the
Almighty has more to give, through other sons
than Swedenborg." — Ibid. pp. 101, 102.
243. In speaking of the wonderful charac
ter of the Arcana Ccelestia, and of the closely-
connected spiritual sense, evolved from the
literal sense, not by conjectural interpretation
merely, but by taking up word by word, from
the first of Genesis, another writer remarks : —
" Now, what could have been the origin of
such a work? Whence could he have derived
such ideas ? We might suppose it possible,
perhaps, that by skilful contrivance, and the
power of an active imagination, a tolerably
complete internal or allegorical meaning of
this sort might be invented and carried through
a few verses. But what is one to think, when
we find the author proceeding through chapter
after chapter, in this manner, ' not only show
ing a complete and connected spiritual sense
throughout the whole, and in every verse and
word ; but, moreover, proceeding to show the
cause of the existence of that spiritual sense,
and even laying down plain principles, by
which it may be discovered, not only in the
chapters before him, but in any part of the
Holy Scriptures? And when, moreover, we
find the author not stopping with one volume,
but going on with the work, and, in a year or
two producing a second volume, connected in
regular order with the first, taking up chapter
after chapter, and setting forth and explaining
their spiritual sense in the same manner and
on the same uniform principles, and the whole
making complete sense, — it is enough to
excite the astonishment of any inquiring
mind ! But he does not stop here ; he still
goes on, and produces a third volume, and a
fourth, and a fifth, and a sixth, a seventh,
and an eighth : and in those eight quartoes, he
completes the exposition of the first two Books,
Genesis and Exodus. The internal significa
tion, or spiritual sense, of these two Books, is
thus completely set forth ; not merely stated,
but explained ; and a reason given for every
thing, both for the principle of the interpreta
tion itself, and for every particular interpre
tation, based upon that principle. And what
renders the work yet more remarkable is, that
throughout all the eight volumes, there is no
mistake made, no contradiction found, in set-

62

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

ting forth this spiritual sense ; but it is all of
a piece, it is one uniform work ; so that the
spiritual sense of the last chapter of Exodus
is found to be connected with and dependent
upon the spiritual sense of the first chapter
of Genesis, and of all the intermediate chap
ters. And what, moreover, is the nature of
this spiritual sense ? Is it of a fanciful or vis
ionary cast ? Not in the least ; it is simply an
exposition of high and important religious
truths, concerning man's mind and soul and
eternal interests ; concerning the nature of
goodness and truth ; concerning the Lord,
man's Creator and Savior. These are the
subjects treated of in that spiritual sense ;
and they are such as would alone be expected
to be found in the Word of God.
244. '• And now, what are we to think of this
remarkable work ? To what source can it be
ascribed ? One of two alternatives, it is plain,
must be accepted. It was either an invention
or a discovery : this spiritual sense must either
have been a contrivance and composition of
the author's, Swedenborg himself; or else it
was a simple bringing forth of interior truth
in the Word of God, which there before ex
isted, and had always existed, and waited only
the due time to be brought forth to the world
and to the church ; just as precious metals lie
hidden for ages in the earth, till, in the course
of Providence, the full time arrives for their
being discovered and brought forth for the use
of man. Of the above alternatives, a very
little reflection on the description of the work
just given, is sufficient to show that the former,
(the supposition that it was an invention or
contrivance of the writer's,) is altogether un
tenable : the invention of such a secondary
sense to the Scriptures, and the carrying on
of such a composition, without error or incon
sistency, through whole chapters and books,
would manifestly be quite an impossibility ;
and not less so, that such an invention should
then be palmed off upon the world as truth,
by a man of the upright and elevated character
of the philosopher Swedenborg. Infinitely
less incredible is his own simple statement,
that such a spiritual or interior sense truly
exists in the Divine Word, and that, for the
benefit of mankind, he had been made the in
strument of bringing it forth to the world,
and. his mind enlightened to perceive it. In
deed, we know, that from the earliest times, a
glimmer of this hidden light has been seen in
the church. Origen, and others of the early
fathers, spoke and wrote much of their belief
in such a hidden or interior sense in the Scrip
tures ; in regard especially to the first chap
ters of Genesis — the account of the garden
of Eden and the fall, Eve and the serpent :
so common was the belief in there being
another sense than that of the letter, and
that that description had an allegorical mean
ing, that Origen, in his answer to Celsus and
his attack on the Scriptures, charges him with

a want of ingenuousness and honesty in argu
ment, in bringing forth that narrative as objec
tionable, because incredible and fabulous, when
he very well knew, that it was not intended
to be taken in its literal acceptation. But it
remained for our own day to see this hidden
light manifested in all its beauty and glory,
and for a man of our own age to be raised up,
as an instrument in the hands of Providence,
to bring it forth to the world." — Memoir of
Swedenborg, by Rev. T. 0. Prescott.
Executed Criminals.
245. " In 1756, on the 23d of July, Sweden
borg was in Stockholm. This we learn inci
dentally from his Diary. It was in this year
that a revolution was attempted in Sweden,
and on the day above mentioned, the leaders
of the conspiracy, Count Brahe and Baron
Horn, were executed in the capital. Swe
denborg did not lose sight of Brahe when he
was beyond the axe ; as the following passage
reports : —
246. " ' Of those who are resuscitated from
the dead, and have made confession of faith
in their last moments (Brahe).
" ' Brahe was beheaded at 10 o'clock in
the morning, and spoke with me at 10 at night ;
that is to say, twelve hours after his execu
tion. He was with me almost without inter
ruption for several days. In two days' time,
he began to return to his former life, which
consisted in loving worldly things, and after
three days he became as he was before in the
world, and was carried into the evils he had
made his own before he died.'
"This perhaps was the occasion to which
Robsahm alludes in the following: 'One
day,' says he, ' as a criminal was led to the
place of execution to be beheaded, I was by
the side of Swedenborg, and asked him how
such a person felt at the time of his execution.
He answered, " When a man lays his head on
the block, he loses all sensation. When he
first comes into the spiritual world, and finds
that he is living, he is seized with fear of his
expected death, tries to escape, and is very
much frightened. At such a moment no one
thinks of any thing but the happiness of heaven,
or the misery of hell. Soon the good spirits
come to him and instruct him where he is, and
he is then left to follow his own inclinations,
which soon lead him to the place where he
remains forever." '
247. "In 1758, Swedenborg published in
London the five following works-: 1. An Ac
count of the Last Judgment and the Destruc
tion of Babylon ; showing that all the predic
tions in the Apocalypse are at this day fulfilled ;
being a relation of things heard and seen.
2. Concerning Heaven and its Wonders, and
concerning Hell, being a relation of things
heard and seen. 3. On the White Horse men
tioned in the Apocalypse. 4. On the Planets
in our Solar System, and on. those in the Star"

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

63

ry Heavens ; with an account of their inhab
itants, and of their Spirits and Angels. 5. On
the New Jerusalem and its Heavenly Doctrine.
as revealed from Heaven. We have now to
speak seriatim of these productions.
The Last Judgment.
248. " Swedenborg's Doctrine of the Last
Judgment requires a short preface to under
stand it, but unlike other accounts of the great
assize, it comes into human history, and has a
very intelligible connection with future prog
ress. The earth, says he, is the seminary of
the human race, and the spiritual world is
their destination. Mankind are educated here
through the senses in a natural body, and
after death their life continues with spiritual
senses, and in a spiritual body. The supply
of nutriment from earth to heaven, that is to
say, of fresh human races, is perpetual, and
will never cease ; for every divine work rep
resents infinity and eternity, and hence the
generations of men in the natural world will
continue for everlasting. The earth therefore
will not be destroyed at the day of Judgment.
Furthermore, all angels and spirits have once
been men upon some planet ; there is no direct
creation of angels, but every celestial inhabit
ant has risen according to his desert, from the
ranks of mankind. Thus there is no finite
being superior to man, and no substantial
intermediate between man and his Maker.
Now it follows from this that as heaven is
peopled from this world, the state of the spir
itual world depends upon that of the natural.
When the ages pour into it good and true
persons, then the upper world thrives, and its
integrity is maintained; on the other hand
when ages are declining, when hereditary
vices taint ' mankind, and posterity goes on
from bad to worse, then the human materials
supplied to the inward world, disease, derange,
and threaten it. At such a time our foul an-
.cestry collects above and around us, and act
ing from behind upon the nature that we have
inherited from them, and from above upon
our actual thoughts and lives, tends to environ
us with a dense atmosphere of falsehood and
iniquity. It is a common fallacy to suppose
that we live by ourselves ; our very inmost
minds are immersed in the whole of humanity,
they depend upon the entire past, as it is real
ized in those who have carried its spirit into
the other life. When the spiritual world is
crowded with unworthy ages, the light of
heaven can no longer reach their descendants,
for by the laws of the supernal order, the
Lord's influence passes through the angelic
heaven by distinct gradations • into the world ;
and the latter being overhung by clouds of
malignant and false natures, the beams of the
celestial sun dio longer reach it. Should this
continue, the extinction of the human race,
through vice and lawlessness, would at length
ensue : and hence, whenever mankind is fall

ing, a special divine interposition alone can
renew the broken order, restore the balance,
revivify the earth, and present for the totter
ing heavens a fresh basis of establishment.
Now this crisis has been imminent on this
planet three several times : once in the most
ancient church, whose last judgment was typi
fied by the flood : once when the Lord was in
the world, and when He said, ' Now is the
judgment of this world, now is the prince of
this world cast out : ' and again : ' Be of good
cheer ; I have overcome the world.' And a
third time, teste Swedenborg, in 1757, when
the first Christian church was consummated ;
for it is to be observed that each judgment
marks a divine epoch, or takes place at the
end of a church, and a church comes to an end
when it has no longer any faith in conse
quence of having no charity.
249. " We observe that this doctrine of the
last judgment is a kind of historical necessity,
if the other life be indeed real, and if this life
prepare its subjects : if on the other-hand dead
men are to stand for nothing, and if either an
nihilation, or any other piece of philosophy,
such as the soul lying in the body's grave, be
admitted, then is history cut from behind us
every hour, and we stand as disconnected
mortals in its broken chains, in which case
the affiliation of ages to each other is mere
fortuity, and generation itself is only an ideal
game. Belief in immortality however — be
lief in the enduring manhood of mankind,
implies a belief in the substance and power
of the dead, and to leave them out of the his
toric calculus, would be like omitting from the
forces of the world its imponderable and at
mospheric powers, which are the very brains
and lungs of its movements, though, save by
their effects, invisible and quasi spiritual.
250. " Now the Christian church had been
declining from the days of the Apostles, with
whom it was first founded in love and simple
faith. It had declined through the anger and
hatred of the Christians ; through their vio
lence and bloody wars ; through their love of
dominion in a kingdom where all were to be
servants ; through their love of the world in a
state whose early builders had all things in
common, and in which the Lord's morrow
would take care of itself; through their coun
cils, where the human mind erected itself
in session upon the truths of God, and made
them into coverings for human sins ; through
the popedom, which sat upon the vacant
throne of the Messiah ; through the reforma
tion, which kindled fresh hostilities and pas
sions, arid brought into clear separation the
mind and heart of the church, writing up jus
tification by faith on the hall of the concourse
of evil doers ; finally through the wide-spread
Atheism which found too valid an excuse in
the manifold abominations of the Christians.
Through these stages had the church proceed
ed, and in 1757 the measure was full, the race

G4

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

upon earth had seen the last remnant of the
heavenly azure disappear, and the thick night
had closed in. For all these deeds had been
carried upwards, and retransacted with fresh
power and malignity in the spiritual world;
their several ages were still extant, and busily
at work for themselves, as well as in the souls
of .their posterity.
251. "The judgment required could not
take place in nature, but where all are togeth
er, and therefore in the spiritual world, and
not upon the earth. This article from Sweden
borg also depends upon an acknowledgment
of the reality of the life after death ; also that
heaven and hell are from mankind exclusively,
and that all who have been born since the crea
tion are in one or the other of them. More
over no one is judged from the natural man, or
therefore in the natural world, but from the
spiritual man, and therefore in the spiritual
world, wliere he is known as he realy is. If
men judge of actions by the spirit, surely God
judges of them by the spirit much more pure
ly ; that is to say, in the real and collective
sense, judges the race in the spiritual world.
And to conclude these reasons, those who have
died are already fully embodied, will need no
resurrection of their poor flesh, and will not
and cannot return to earth to seek it.
252. " This judgment of which we are
treating is no vindictive assize, such as we are
unaccustomed to in this world, but veritably
spiritual historic, like the greatest judgments
which are written in the records of nations,
like the least which are pronounced from the
bench by the law. Nay history in its fluctua
tions represents these divine settlements and
periods better than any thing else ; and more
over attests them, simply because it proceeds
from them. When the vice and pomp of em
pires stop the world's progress, and new eras
struggle vainly for birth against the powers
that be, then comes in the hand of God, and
restores the balance, by removing the high
places where sin has dwelt. And so in the
spiritual world. God and his ministers are
there more plainly, and the largest rights and
the equilibrium of universes are then decided
in their proper assize. Such visitations have
been periodical, and are not reserved for the
end of time, but rather occur near its begin
ning, to make the course of heaven free for
the emancipated generations. The time when
the tares and the.wheat are separated, is not at
the. end of harvests, but the future has the
benefit of the separation, harvests innumerable
are gathered thereafter, and fertility only be
gins when the weeds are exterminated. So
also it is that the diviner epochs of the world
cannot open until the Day of Judgment is past.
253. "The judgment of 1757, comprised
all those who had left the world since our
Lord's coming, those who had lived previously
having been tried in the judgment which was
effected during His advent. It took effect,

however, principally upon only one section of
that great multitude of spirits. For there are
in the spiritual world three departments ; viz.,
heaven, where those are received who are de
cisively good ; hell, or the abode of the con
trary persons ; and the intermediate state,
called the world of spirits, where all are at
first assembled, and where those who can keep
up the outward semblance of order, whether
they be good or bad, are congregated so long
as their inward nature does not disclose itself.,,
It was in the latter receptacle that the current
of respectable and professing Christendom had
disembogued its hourly myriads, and there,
under the varnish of goodness and religion,
many had built up their doctrinal cities, and en
gendered false heavens and apparent churches. ~
Thence they radiated darkness upon the earth,
and communicating with heaven by their ex
cellent seeming, and with hell by their hearts,
they suffocated and extinguished the divine
light which flowed down worldwards from
above the heavens. The dispersion of this
great hypocrisy was the divine object of the
judgment, and consequently the preservation
of the balance between heaven and hell, on
which human freedom is founded. ' The first
heaven and the first earth ' composed of the
above associations, ' passed away ' in the fol
lowing manner.
254. "The nations and peoples of seven
teen centuries were arranged spiritually, each
according to its race and genius : those of the
reformed churches in the middle, the Roman
ists around them, the Mahometans in a still
outer ring, and the various Gentiles consti
tuting a vast circumference to the area, while
beyond all, the appearance as of a sea was the
boundary. This arrangement was determined
by each nation's general faculty of receiving
divine truths. Visitation was then made by
angels, and admonition given, and the good
were singled out and separated by the heaven
ly ministers. Then there appeared a stormy
cloud above those seeming heavens, occasioned
by the Lord's especial presence, for guard and
protection, in the lowest plane of the real
heavens; and as his divine influence came in
contact with the falsity and evil of those who
were to be judged, their inward parts were
manifested, and their characters roused; in
consequence of which they rushed into enor
mities. Then were there great political earth
quakes, signs also from heaven, terrible and
great, and distress of nations, the sea and the
salt water roaring. These changes of state
were accompanied by concussions of their
houses and lands, and gaps were made towards
the hells underneath, communication with which
was opened, wherefrom there were seen ex
halations ascending as of smoke mingled with
sparks of fire. At this time the Lord ap
peared in a bright cloud with angels, and a
sound was heard as of trumpets — a sign of
the protection of the angels by the Lord, and

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

65

of the gathering of the good from every quar
ter. Then all who were about to perish were
seen in the likeness of a great dragon, with its
tail extended in a curve and raised towards
heaven, brandishing about, as though to de
stroy and draw down heaven ; but the tail was
cast down, and the dragon sank beneath. Af
terwards the whole foundation subsided into
the deep, and every nation, society and per
son was committed to a scene corresponding
outwardly with his own genus, species, and
variety of evil ; and in this manner the new
hells — the prison houses of the first Christian
epoch were formed and arranged.
255. " ' After this there was joy in heaven
and light in the world of spirits, such as was
not before ; and the interposing clouds between
heaven and mankind being removed, a similar
light also then arose on men in the world,
giving them new enlightenment.' Such is
Swedenborg's account of that new day that
dawned in the last century, and which shines
onward since to joy and freedom.
256. " ' Then,' says Swedenborg, ' I saw
angelic spirits in great numbers rising from
below, and received into heaven. They were
the sheep, who had been kept and guarded by
the Lord for ages back, lest they should come
into the malignant sphere of the dragonists,
and their charity be suffocated. These per
sons are understood in the Word by the
bodies of saints which arose from their sep
ulchres and went into the holy city ; by the
souls of those slain for the testimony of Jesus,
and who were watching ; and by those who
are of the first resurrection.'
257. "Of these occurrences our Author was
a witness in the spiritual world, and for many
years before they happened he had a presage
of them, though neither he nor the angels
knew of the period, agreeably to the declara
tion, that of that hour knoweth no man, no,
not the angels which are in heaven, neither
the Son, but the Father. Yet in his Diary
(Feb. 13, 1748, n. 765) he records, that '57,
or 1657, has been shown him in vision; the
numbers were written before his eyes, but he
did not well know what they meant.' It was
a forecast of this judgment, which happened
in the year 1757, and took many months to
execute. The Romanists were judged first,
the Protestants at some interval afterwards.
258.. " Since the last judgment no one is
allowed to remain in the world of spirits more
than 30 years, whereas previously to that event,
many had been there for centuries. There
will be no more general judgments, because
the way to the final state is now laid down
forever, and the outward man can no longer
differ from the inward in the spiritual world.
259. " We have dwelt thus long upon Swe
denborg's doctrine and description of the
Judgment, because it illustrates the preten
sions of his writings in an extraordinary man
ner, and is the postulate of the descent of a
9

new dispensation to the earth, of which he
announced himself to be the messenger.
Moreover it explains his views of the future,
and authorizes him in a certain sense to break
with history, to discard the philosophical
stream that has come down through the mid
dle ages, and to look for new developments
of the race in no mere perfectioning of the
past. It was the church of the New Jerusa
lem which began to descend from God out of
heaven when in 1757 the '-age' of primitive
Christianity had been ' consummated.'
Heaven and Hell.
260. "The next work which we have to
notice is his doctrinal narrative of Heaven and
Hell, a book which though sufficiently remark
able, yet quells literary criticism. We would
fain speak of its power, but are wrested irre
sistibly from that purpose, and compelled to
canvass its truth. We would fain discuss its
beauty and sublimity, but its good and service
will have all place. We feel invited to test
its reality by evidence, but its moral power
appeals only to self-evidence. It belongs in
short to a new literature, shaping and fashion
ing itself from within : it is a spiritual growth,
and though you may either adopt or set it
aside, you can neither praise nor blame it.
This is one reason why Swedenborg's works
have obtained such little notice ; they are too
impersonal : you may speak roughly to them,
but they do not answer : nothing but harmony
or sympathy comprehends' them, or elicits a
response. To mere criticism they are lifeless
and uninteresting. Their region lies away
from brawls. The most spirited impugner
does not even contradict them, because he is
not where they are. The ether can only be
moved by the ether, or by something still
more tranquil.
261. "The work we are considering is on
the life and laws of heaven and hell. It com
prises their universal gravitation, the appear
ances and realities of their inward cosmogony
not less than the fates of their single inhabit
ants. It is at once human and immense ; the
soul's sphere becomes the law and order of a
divine creation. It is no ghostly narrative,
but substantial like earthly landscapes, only
that vices and virtues are its moving springs,
and it is plastic before the eminent life of man.
Here are the circumstances to which the heart
aspires, and the justice which the poets feign.
Here the attributes of deity are conferred in
the largest measure upon the creature, and
every man lives in a world minutely and
changefully answering to his mind and life.
262. " Space and time, with all their con
tents, that is to say, the universal world, de
termined by love and wisdom, and correspond
ing, object for subject, with the latter — these
constitute the spiritual world. In the heavens,
therefore, all are near to God, because all love
him, and love is nearness ; moreover all are

66

LIFE AND WRITINGS OE EMANUEL SWEDENBORG.

near to each other in proportion to mutual
love ; and hence the law of love being the
spacemaker, combines all into the most exact
and just societies ; a neighborhood is a special
affection, a district is an affection more general,
and so forth. Love is combination, decline of
love is removal, hatred is opposition and contra
riety of space. All moreover are surrounded
by lovely and productive objects by the same
law, for love is with these objects, and they
with love. Heaven therefore clothes itself
with all beauty. The opposite to this is the
case with hell, whose inhabitants are indeed
combined by similarity of passion, but dis
cord reigns in their terrible coagulations : all
that is deformed and foul in nature is already
in the hells, whose loves it effigies, and whose
outward kingdom it is. In both states all the
objects are spiritual-real ; the sun of heaven,
never setting, but always in the east, is the
sphere of the Lord ; its heat is his goodness
and its light his truth. In hell there is no
sun, but the inhabitants roam in darkness cor
responding to themselves, for they are dark
ness ; their light is artificial, as of coal fires,
meteors, ignes fatui, and the lights of night ;
they inhabit scenery of which they are the
souls, as bogs, fens, tangled forests, caverns,
charred and ruined cities. Such is the group
ing of man towards God, of man also to his
fellow-man, and of man towards the forms
of creation. It is the law of love become all-
constructive, and extending organically through
space and time, that produces the order of
heaven and hell.
263. " Heaven is supremely human, — nay
more, it is one man. As the members of the
body make one person, so before God, all good
men make one humanity : every society of
them is a heavenly man in a lesser form, and
every angel in a least. The reason is, that
God himself is an Infinite Man, and he shapes
his heaven into his own image and likeness, even
as he made Adam. The oneness of heaven
comes from God's unity ; its manhood from
his humanity. Heaven has, therefore, all the
members, organs and viscera of a man ; its
angel inhabitants, every one, are in some prov
ince of the Grand Man. Indefinite myriads
of us go to a fibre of humanity. Some are in
the province of the brain ; some in that of the
lungs ; some in that of the heart ; some in
those of the belly ; some are in the legs and
arms ; and all, wherever humanized, that is to
say, located in humanity, perform .spiritually
the offices of that' part of the body whereto
they correspond. They all work together,
however spaced apparently, just as the parts
of a single man. Their space is but their
palpable liberty, and they touch the human
atoms next them more closely, by offices which
unite them in God, than the contiguous fibres
of our flesh. Nothing can intervene between
those whom God has joined, but the visible
grandeur of all things at once cements and
emancipates them.

264. " Hell, on the other hand, is one mon
ster, compact of all spiritual diseases, and
compressed into one hideous unity. It works
by coercions for all those evil uses that human
nature, evil in its ground, requires for its sub
sistence. It stands against heaven, foot to
foot, member against member, and province
against province. In its collective capacity it
is the devil and Satan ; the devil is the name
and style of its evil, and Satan that of its
falsehood. 265. " Good and evil spirits are attendant
upon every man ; he receives from them all
his thoughts and emotions. The good are
ever busy, pouring in tendencies to virtue,
with intellectual power to apprehend and ex
ecute it ; the evil are always attempting to
drug us with contrary influences. In the bal
ance between their agencies, our freedom lives.
Our trials and temptations arise from these
opposing powers, each of which struggles to
possess us for itself. The Lord moderates
the conflict, and continually preserves the
equilibrium. This doctrine is a consequence
of the oneness of all creatures, and of their
spiritual connectedness, for how can beings so
powerful as angels and spirits, and so imme
diately above and beneath us, fail to operate
upon us ¦ in their own sphere ? Man being
only a recipient organ, it is in the nature of
things that the creatures next him in the scale,
should out of their more subtle life communi
cate themselves in vibrations to his brain and
bodily organs, constituting his outward spiritu
al world, which he receives according to his
own freedom. His lifelong choice of these
influences determines his state after death,
when he goes to his fathers, that is to say, to
those very persons of whom he has made
himself an adopted son, by doing their work
in this lower world. So by his deeds here,
he chooses his company forever.
266. " The maintenance of a world like the
spiritual gives a new idea of the divine al-
mightiness. Where every thought becomes
real, how consummate the order must be, to
preserve the harmony. Imagine this world,
if all our desires and thoughts took effect upon
their objects ! What destruction would ensue !
What exquisiteness of spiritual association
then is requisite to perpetuate such a state !
What communion of joys there must be in the
heavens ! What instant crushing of lusts in
the hells ! The same divine love that is softer
than morning in the one, must be chains of
adamant in the other, or the inward universe
would go to pieces in a moment. Verily such
a society requires an active God.
267. "Our limits forbid other details, but
we beg the thoughtful reader to notice the
coherency of Swedenborg's narration, and on
consulting the Heaven and Hell, to observe
the reality which pervades it. Undoubtedly
it portrays such a world as this world prepares
for ; yea, such as this world would be if it

LIFE AND WRITINGS OE EMANUEL SWEDENBORG.

67

could. Our sympathies reach up into it ; our
trades and professions are learnt for it; our
inner bodies are formed in and like our outer
to inhabit it ; our loves and friendships are
perpetuated in it if we please ; already our
worship traverses it to God ; our Bible in its
spiritual splendor is there ; our Savior in his
humanity is its soul ; and indeed, such a
world is the home for which our nature, and
all nature yearns. Ah ! you will reply, it is
too much founded upon human love, and too
congenial to our eldest thoughts ! There is
truth in the objection.
268. " After perusing such an apocalypse,
what a trifler seems the parliament- of philoso
phers debating the immortality of the soul. It
is as though, at this date, we should examine the
evidence for the existence of mankind. Once
for all, the question is killed ; and whether
Swedenborg be a true seer or not, he has con
vinced us at any rate that the Platos and
Catos, Seneca and Cicero, were ineffectual
because not visionary, and that their words are
henceforth waste where not experimental.
Worlds can only be explored by travellers
thither; reason and guessing at a distance
are futile, unless the feet can be plucked from
the old goutiness, the mind quit its fixed
thoughts, and the eye alight upon the facts.
The conditions of spirit-seeing are as those
of nature-seeing : the man and the sight must
come together.
.269. "But the eternity of hell, — what
does Swedenborg say of that momentous
creed ? In the first place, he denies that any
existence is fundamentally punishment, but
on the contrary, delight. Hell consists of all
the delights of evil ; heaven of all those of
goodness. The Lord casts no one into hell,
but those who are there cast themselves thither,
and keep themselves where they are. It is the
last dogma of free will, — that of a finite being
perpetuating forever his own evil, standing
fast to selfishness without end, excluding Om
nipotence in all its dispensations, and making
the ' will not ' into an everlasting ' cannot,'
to maintain itself out of heaven, and contrary
to heaven. The question is, whether it is
true of man experimentally ; and further,
whether any conceivable benevolence can in
vent reform for every sinner ? Damnation is
a practical question. If our human states
men can abolish the prison and the transpor
tation, the fine and punishment, and draw all
men into the social bond, then doubtless the
Divine Ruler who works through our means,
will accomplish more than this in the upper
region in the fulness of his eternal days : but
until all the wickedness of this world can be
absorbed and converted, we see little hope
from practice of the abnegation of the hells.
They are, says Swedenborg, the prisons of
the spiritual world, and every indulgence com
patible with the ends of conserving and bless
ing the universe, is accorded to the prisoners.

Moreover, the unhappy are not tormented by
conscience, for they have no conscience, but
their misery arises from that compression
which is necessary to keep within bounds
those who are not in harmony with the Divine
love, and the outgoings of whose terrible life
cannot be permitted by the Lord. Lusts
which truth and goodness cannot recognize
are the worm that never dies, and the fire
that is not quenched. The collision of false
hoods is the gnashing of hell's teeth. Yet
the unhappiest are immortal, because they
have an inalienable capacity to love and ac
knowledge God, and this capacity for union
with Him, whether exerted or not, is the
postulate of religion and the seed of immor
tality. 270. "The mistake hitherto has lain in
conceiving the future life as too unlike the
present, — as replete with Divine interven
tions ; whereas the divinity works in both
worlds through human means, and in the
limits which He sets to his power, creates the
freedom of his children. Within that freedom
filled with his laws, (and freedom itself is but
his widest law,) he allows mankind to help
themselves, and by personal efforts, whether
individual or social, to rise or fall, as the case
may be. It is only where freedom works it
self out and begins to die — when sin grows
involuntary, and the heavenly space granted
to a world is corrupt and perishing, that a
Divine intervention takes place, and a new
religion or reattachment to God is effected
thereby. But Omnipotence meddles not with
that pure power which it has previously given
away. Earths in the Universe.
271. "But we have now to follow our
spiritual traveller through extremely foreign
journeys • — through the planets of our own
universe, and into distant solar systems. Ever
since astronomy taught us that the stars are
estates like our own world, we have acquired
a curiosity about them ; we desire to know
whether any, and what sort of persons, dwell
there ; and if we can affirm inhabitants, the
faith takes a heart which beats with a
natural throb and foretaste of acquaintance
ship. Friendship and intercourse-nvith the
starry people is a want with every faithful
child ; God gives all an affectionate curiosity
ample to infold Orion and the Dogstar. Swe
denborg felt this too, for he knew as much as
the astronomers, and had moreover rooted
himself in the belief that a means so immense
as the sun-strewn firmament was not meant
for the little mankind and the little heaven of
one planet, but for human races indefinite in
extent, variety, and function. Moreover, the
Grand Man or heaven is so immense, as to
require the inhabitants of myriads of earths
to constitute it ; those whom our own earth
supplies nourish but a patch in the skin of
universal humanity ; there requires immortal

68

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

food for every other part, and planetary sem
inaries in divine profusion where men are
reared. The plurality of the angels perfects
heaven, just as the multitude and variety of
good affections perfects the human mind. Our
traveller, therefore, knew that the stars were
full of people, and he soon found that they
were not inaccessible.
272. " One means of intercourse with other
worlds is as follows. The spirits and angels
deceased from each planet, are, by spiritual
affinity, near that planet. Every man also is
a spirit in his inward essence; and if the
proper eyes be opened, can communicate with
other spirits. In the higher world into which
he is thus admitted, space and time are not
fixed, but are states of love and thought.
Now this being the case, the passage through
states Or variations of the mind itself, takes
the place of passage through spaces. Pas
sage through states is spiritual travelling.
Hence when Swedenborg was ten hours in
one instance, and two days in another, in
reaching certain of the planets, he implies
that the changes of state in his mind whereby
he approximated to the native spirits of that
orb, went on for such a time, or rather were
of such a quality. So also if any spirit could
be brought into the same state with the spirits
of Saturn, he would then be with them, because
similarity of state in the spiritual world is
sameness of place. Now being thus with
the spirits of any particular earth, if the men
of that earth had communication with spirits
(which Swedenborg avers rb be the case with
nearly every planet but our own), the travel
ler, through the spirits, might have intercourse
with the inhabitants, and might see the surface
of their earth through their eyes. It was by
this circle that our author visited several
worlds, his variations and approximations
being directed by the Lord, all for the moral
:purpose that we might know experimentally
that man is the end of the universe, and that
where there' are worlds there are men, and
(that we might be taught the immensity,
and somewhat of the plan and constitution of
the inward heavens.
273. " ' Man,' says Swedenborg, » was so
created, that whilst living in the world among
men, he should also live in heaven among the
"angels, and vice versa ; to the end that heaven
and the world might be united in essence and
action in him ; and that "men might know
what there is in heaven, and angels what there
is in the world ; and that when men die, they
might pass from the Lord's kingdom on earth
to the Lord's kingdom in the heavens, not as
into another thing, but as into the same, where
in they also were when they were living in
the body.'
274. "The particulars which our author
has given respecting other worlds are homely
enough, and more remarkable on the spiritual
than on the material side. The spirits of

Mercury, we learn, are the rovers of the
inner universe, a curious correspondence with
the style of the heathen Mercury — the mes
senger of the gods. They belong to a
province of the memory in the Grand Man,
and as the memory requires constant supplies
to store it with knowledge, so the Mercurials,
who are the memories of humanity, are em
powered to wander about, and acquire knowl
edges in every place. The people of the
Moon are dwarfs, and do not speak from the
lungs, but from a quantity of air collected in
the abdomen, because the moon has not an at
mosphere like that of other earths : which
suggests the analogy of certain of the lower
animals that gulp down the air, and give it,
out again in a peculiar manner ; among
others a species of frog, which makes thereby
a thundering sound like that attributed by our
traveller to the Lunarians. They correspond
in the Grand Man to the ensiform cartilage at
the bottom of the breast bone. It is remark
able as showing the limits of spiritual seer-
ship, that Swedenborg speaks of Saturn as
the last planet of our system ; his privilege of
vision not enabling him to anticipate the place
of Herschel.*
275. " The theological particulars in the
book are important. We are told that the
good in all worlds worship one God under a
human form ; that the Lord was born on'this
earth because it is the lowest and the most
sensual, and hence, the fitting place for the
Word to be made flesh. By virtue however
of the incarnation here, the divine humanity
is realized for the entire universe in the other
life, all being there instructed in . the realities
of redemption, and their inward ideas there
by united to that stupendous fact, Sweden
borg's work now under consideration, may be
characterized as a Report on the Religion of
the Universe. Doctrine of the New Jerusalem.
276. " The New Jerusalem and in Heavenly
Doctrine is a treatise on spiritual ethics, de
livering in a clear manner the practical part
of the author's system. The reader of it will
gain a high idea of the moral requirements

^lyff'?,0 Swedenborg's statement concerning- the planet
S«^.' thfe,f"Uow."!g «? the facts. In A. C. 9104! he says-
eafria?, r„ JhT1,8 °f tniV«'h P^ed to the spirits of the
ab e difta,,re 'Te,, ,h'„ WaS Sald above' are afar off »« a »¦>»*¦
able distance, for they appear at the end of our solar world." In
Etaous'h«!t y 7 "!? f}met Saturn has brides a large lu
minous belt, as being farthest distant from the sun which belt
supplies that earth with much lieht, although reflected » w?
iS^^SuS^SnS
.k . „« i.od," published several years nrevionslv anS
about 40 years before the discovery of the seventh planel Thy Her
schel, he has a number of engravings illustrative of the nlan2L
ary system, in all of which, seven planets are faid down -^nd
he expressly says that " there were seven foetuses bmnrii'ihXh
at one birth, equal in number to the planets which S„£
grand crcus of the world." If then, there were « lhnT™' to his
" spiritual seership," which we do not doubt for hi „
tended that it was "unlimited, the query is, how rauhi hfcV" ^
sight be shorter than his scientific? I„ "™C° to^K'h"^
even more than seven planets, it must be remembered th« 32!
was his scientific, and not 'his spiritual statement W» ™»
leave the reader to his own reflections. - Compiler We now

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

69

that Swedenborg makes upon him. One
doctrine brought out in strong relief is the
superiority of the affectional to the intellectual
element, the predominance of good over truth,
of charity over faith, and of deeds over words,
before God. Prior to Swedenborg, the hu
man loves or affections were little considered,
but he shows that they are our very life, that
intelligence is their minister, and that their
condition determines our lot in the future
world. There is no point in his psychology
more brilliantly vindicated than this main law
of the power of love. At the end of the
work we have his ideas on ecclesiastical and
civil government, which are eminently those
of conjoint liberty and order. The Lord's
ministers are to claim no power over souls,
and he who differs in opinion from the minis
ter, is peaceably to enjoy his sentiments, pro
vided he makes no disturbance. The dignity
of offices is only annexed to persons, but does
not belong to them. The sovereignty itself
is not in any person, but is annexed to the
person. Whatever king believes contrary to
this, is not wise. Absolute monarchs who be
lieve that their subjects are slaves, to whose
goods and lives they have a right, are 'not
kings, but tyrants.'
277. " One cannot but regret the absence
of biographical details from this part of Swe
denborg's history.- The reason doubtless is,
that whilst in London, (where we presume he
spent a good share of the time from 1747 to
1758,) he had no acquaintance with whom he
sympathized on the subjects that now interest
ed him. It was probably not until his theo
logical works had been for. years before the
: public, that he became acquainted with those
English friends who have left some record of
him. Previously to this, he was known only
to those with whom he lodged, or had busi
ness. Mrs. Lewis, his publisher's wife, knew
him; and 'thought him a good and sensible
man, but too apt' to spiritualize things.' He
was also fond of the company of his printer,
Mr. Hart, of Poppin's Court, Fleet Street,
and used often to spend the evening there.
But these worthy people contribute no partic
ulars to our biography.
Spiritual Sight. Immanuel Kant.
278. " Swedenborg was probably in Lon
don during the latter part of 1758 ; the year
in which the works that we have just been
speaking of, were printed. We find him re
turning to Gottenburg from England on the
19th of July, 1759, and here he gave a public
proof that he had a more spacious eyesight
than was usual in his day. Immanuel Kant,
the transcendental philosopher, shall be our
historian of the occurrence that took place.
279. " ' On Saturday, at 4 o'clock, P. M.,'
says Kant, ' when Swedenborg arrived at
Gottenburg from England, Mr. William Cas-
tel invited him to his house, together with a

party of fifteen persons. About six o'clock,
Swedenborg went out, and after a short inter
val returned to the company, quite pale and
alarmed. He said that a dangerous- fire had
just broken out in Stockholm, at the Suder-
malm (Gottenburg is 300 miles from Stock
holm), and that it was spreading very fast.
He was restless, and went out often. He
said that the house of one of his friends,
whom he named, was already in ashes, and
that his own was in danger. At 8 o'clock,
after he had been out again, he joyfully ex
claimed, " Thank God ! the fire is extinguished,
the third door from my house." This news
occasioned great commotion through the whole
city, and particularly amongst the company in
which he was. It was announced to the gov
ernor' the same evening. On the Sunday
morning, Swedenborg was sent for by the gov
ernor, who questioned him concerning the dis
aster. Swedenborg described the fire precise
ly, how it had begun, in what manner it had
ceased, and how long it had continued. On
the same day the news was spread through
the city, and, as the governor had thought it
worthy of attention, the consternation was
considerably increased ; because many were
in trouble on account of their friends and
property, which might have been involved in
the disaster. On the Monday evening, a mes
senger arrived at Gottenburg, who was de
spatched during the time of the fire. In the
letters brought by him, the fire was described
precisely in the manner stated by Sweden
borg. On the Tuesday morning, the royal
courier arrived at the governor's with the
melancholy intelligence of the fire, of the loss
it had occasioned, and of the houses it. had
damaged and ruined, not in the least differing
from that which Swedenborg had given imme
diately it had ceased ; for the fire was extin
guished at 8 o'clock.
280. " ' What can be brought forward against
the authenticity of this occurrence ? My
friend who wrote this to me, has not only ex
amined the circumstances of this extraordina
ry case at Stockholm, but also, about two
months ago, at Gottenburg, where he is ac
quainted with trre most respectable houses,
and where he could obtain the most authentic
and complete information ; as the greatest
part of the inhabitants, who are still alive,
were witnesses to the memorable occurrence.'
281. " Kant had sifted this matter, and also
that of the Queen of Sweden (p. 126-7 be
low), to the utmost, by a circle of inquiries,
epistolary as well as personal; and his narra
tive is found in a letter to one Charlotte de
Knobloch, a lady of quality, written in 1768,
two years after Kant had attacked Sweden
borg in a small work entitled, Dreams of a
Ghost Seer illustrated by Dreams of Meta
physics. His account comes, therefore, as a
suitable testimony. But what proof is so
good as the reappearance of the facts ? Pow-

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

ers and events of the kind are now common
enough not lo excite surprise from their rarity.
Mesmerism produces a percentage of seers
equal occasionally to such achievements. Nay,
but the faculty of transcending the horizon of
space and the instance of time, is as old as
history : there have always been individuals
who in vision of a higher altitude, saw the re
fractions of the distant and the future painted
upon the curtains of the present. At any
rate Swedenborg was aware of the faculty
long before he became a seer. Thus in his
Animal Kingdom, Part VII., p. 237, when
speaking of the soul's state after death, he
has the following, illustrative of its powers :
' I need not mention,' says he, ' the manifest
sympathies acknowledged to exist in this lower
world, and which are too many to be recount
ed : so great being the sympathy and magnet
ism of man, that communication often takes
place between those who are miles apart.
Such statements are regarded by many as
absurdities, yet experience proves their truth.
Nor will I mention that the ghosts of some
have been presented visibly after death and
burial,' &c, &c. To account for events like
Swedenborg's vision of the fire of Stockholm
(which also Robsahm says that he foretold),
we need not pierce the vault of nature ; this
world has perfections, mental, imponderable,
and even physical, equivalent to supply the
sense. The universe is telegraphically pres
ent to itself in every tittle, or it would be no
universe. There are also slides of eyes in man
kind as an Individual, adequate to converting
into sensation all the quick correspondence that
exists between things by magnetism and other
kindred message bearers. It is however only
fair to Swedenborg to say, that he laid no
stress on these incidental marvels, but devoted
himself to bearing witness to a far more pecu
liar mission.
282. "There is no doubt that the rumor of
this affair soon travelled to Stockholm, and
coupled with the strange repute in which
Swedenborg was already held, stimulated cu
riosity about him on his return to the capital.
The clergy, as may be imagmed, were not un
concerned spectators of the doings of one so
intimately connected with some of the digni
taries of the Lutheran church. At first he
had spoken freely to them of his spiritual
intercourse, but perceiving their displeasure
excited, he became more cautious. A circum
stance that occurred showed that even at this
time (1760) they were longing to exercise a
.superintendence over him. They observed
ithat he seldom went to church, or partook of
the Holy Supper. This was owing partly to
the contrariety of the Lutheran doctrine to
his own ideas, and partly, Robsahm says, to
.the disease of the stone which troubled him.
In 1760 two bishops, his relations, remon
strated with him in a friendly manner upon
his remissness. He answered that religious

observances were not so necessary for him as
for others, as he was associated with angels.
They then represented that his example would
be valuable, by which he suffered himself to
be persuaded. A few days previously to re
ceiving the Sacrament, he asked his old do
mestics to whom he should resort for the pur
pose, for ' he was not much acquainted with
the preachers.' The elder chaplain was men
tioned. Swedenborg objected that ' he was a
passionate man and a fiery zealot, and that he
had heard him thundering from the pulpit
with little satisfaction.' The assistant chap
lain was then proposed, who was not so popu
lar with the congregation. Swedenborg said,
' I prefer him to the other, for I hear that he
speaks what he thinks, and by this means has
lost the good will of his people, as generally
happens in this world.' Accordingly he took
the Sacrament from this curate.
Spiritual Intercourse.
283. " It was not however the clergy alone
who felt an interest in watching his career,
but he had become an object of curiosity to
all classes. Supernaturalism has charms for
every society, whether atheistic or Christian,
savage or civilized, scientific or poetic. May
we not say, that it is the undercharm of
all other interests, and that from childhood
upwards the main expectation of every jour
ney, the hope of every uncovering, the joy of
every new man and bright word, is, that we
may come at length somewhere upon that
mortal gap which opens to the second life ?
Supernaturalism in all ages has had also a
commercial side, and has been cultivated as a
means to regain missing property, or to dis
cover hidden treasures. The good people of
Stockholm were perhaps spiritual Chiefly in
this latter direction. It was in 1761 that Swe
denborg was consulted on an affair of the kind
by a neighbor of his, the widow of Louis Von
Marteville, who had been ambassador from
Holland to Sweden. Curiosity too was a
prompting motive in her visit ; and she went to
the seer with several ladies of her acquaintance,
all eager to have a ' near view of so strange a
person.' Her husband had paid away 25,000
Dutch guilders, and the widow being again
applied to for the money, could not produce
the receipt. She asked Swedenborg whether
he had known her husband, to which he an
swered in the negative, but he promised her,
on her entreaty, that if he met him in the
other world he would inquire about the re
ceipt. Eight days afterwards Von Marteville
in a dream told her where to find the receipt,
as well as a hair-pin set with brilliants, which
had been given up as lost. This was at 2
o'clock in the morning, and the widow alarmed,
yet pleased, rose at once, and found the arti
cles, as the dream described. She slept late
in the morning. At 11 o'clock, A. M., Swe
denborg was announced. His first remark,

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

71

before the lady could open her lips, was, that
' during the preceding night he had seen Von
Marteville, and had wished to converse with
him, but the latter excused himself, on the
ground that he must go to discover to his wife
something of importance.' Swedenborg added
that ' he then departed out of the society in
which he had been for a year, and would as
cend to one far happier ; ' owing, we presume,
to his being lightened of a worldly care. This
account, attested as it is by the lady herself,
through the Danish General Von E  , her
second husfcand, was noised through all Stock
holm. It ought to be added, that Madame
offered to make Swedenborg a handsome pres
ent for his services, but this he declined." —
Wilkinson's Biography, pp. 102—126.
284. It was in the same year (1761) that
Louisa Ulrica, the Queen of Sweden, desired
to have an interview with Swedenborg. For,
although she was but little disposed to believe
in such seeming miracles, she was neverthe
less willing to put the power of Swedenborg
to the test. She- was previously acquainted
with the Marteville affair, though she had
never taken any pains to ascertain the truth
of it. We quote from M. Thiebault, " Docu
ments," page 94. " Swedenborg, having come
one evening to her court, she had taken him
aside, and begged him to inform himself of
her deceased brother, the Prince Royal of
Prussia, what he said to her at the moment
of her taking leave of him for the court of
Stockholm- She added, that what she had
said was of a nature to render it impossible
that the Prince could have repeated it to any
one, nor had it ever escaped her own lips :
that, some days after, Swedenborg returned,
when she was seated at cards, and requested
she would grant him a private audience ; to
which she replied, he might communicate what
he had to say before the company ; but Sweden
borg assured her he could not disclose his er
rand in the presence of witnesses ; that in con
sequence of this intimation the queen became
agitated, gave her cards to another lady, and
requested M. de Schwerin (who also was present
when she related the story to us,) to accom
pany her : that they accordingly went together
into another apartment, where she posted M.
de Schwerin at the door, and advanced towards
the farthest extremity of it with Swedenborg ;
who said to her, ' You took, madam, your last
leave of the Prince of Prussia, your late au
gust brother, at Charlottenburg, on such a
day, and at such an hour of the afternoon ; as
you were passing afterwards through the long
gallery, in the castle of Charlottenburg, you
met him again ; he then took you by the hand
and led you to such a window, where you
could not be overheard, and then- said to
you these words :  .' The queen did not
repeat the words, but she protested to us they
were the very same her brother had pro
nounced, and that she retained the most per

fect recollection of them. She added, that she
nearly fainted at the shock she experienced :
and she called on M. de Schwerin to answer
for the truth of what. she had said; who, in
his laconic style, contented himself with say
ing, ' All you have said, madam, is perfectly
true, — at least as far as I am concerned.' I
ought to add, (M. Thiebault continues,) that
though the queen laid great stress on the truth
of her recital, she professed herself, at the
same time, incredulous to Swedenborg's sup
posed conferences with the dead. ' A thou
sand events,' said she, ' appear inexplicable
and supernatural to us, who know only the
immediate consequences of them ; and men of
quick parts, who are never so well pleased as'
when they exhibit something wonderful, take
an advantage of this to gain an extraordinary
reputation. Swedenborg was a man of learn
ing, and of some talent in this way; but I
cannot imagine by what means he obtained
the knowledge of what had been communi
cated to no one. However, I have no faith
in his having had a- conference with my
brother.' " M. Thiebault states that the queen,
as well as her brother Frederic the Great,
were professed atheists : this accounts for her
incredulity, but seems, at the same time, to
establish more fully the truth of Swedenborg's
interview with her brother.
285. It should be observed however, says
Mr. Noble, that " Swedenborg himself never
laid any stress upon these supernatural proofs
of the truth of his pretensions ; and never does
he appeal to them, or so much as mention them
in his works. How strong an evidence is
this of his elevation of mind ; and of his per
fect conviction of the truth of the views he
was made an instrument for unfolding, with
his own divine appointment to that purpose,
as standing in no need of such evidence for its
support ! Could it be possible for any of the
merely fanatical pretenders to divine commu
nications to appeal to such testimonies of su
pernatural endowment, how eagerly would
they seek to silence objectors by referring to
the queens, counts, ambassadors, governors,
and university professors, that had been wit
nesses of their power ! But it is precisely on
account of the silencing nature of such evi
dence that Swedenborg declines to appeal to
it. Doubtless, however, it was of Divine
Providence that occasions arose which con
strained him to give such demonstrations, and
that they were recorded by others : because
such things serve for confirmations of the
truth, though they are not the proper grounds
of its original reception. When presented
also upon testimony, and at a distance of time,
they lose that compulsive character which they
possess when they take place, or nearly so, before
our eyes : and thus they may then become use
ful to draw the attention of receptive minds to
the truth, which, when known, may convince
by its own evidence." — Documents, p. 102.

72

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

Spiritual Foresight.
286. "The following incident, first pub
lished by Dr. Tafel, and translated in the In
tellectual Repository, rests on the authority
of Professor John Benedict Von Scherer, a
distinguished public man in Germany, who
died soon after 1821. The Rev. Mr. Moser,
a clergyman at Ochsenburg, writes to Dr.
Tafel as follows : —
" ' My dear Friend : — Amongst the ex
ternal proofs for the credibility of the spir
itual revelations of. Swedenborg, I do not find
in the writings you have already edited, that
remarkable prediction of Swedenborg's, for the
communication of which we are indebted to the
late Dr. Scherer, professor of the French and
English languages at our university (Tubin
gen). This prediction most justly deserves to be
placed by the side of those other remarkable
occurrences, such as those relating to Queen
Ulrica, Madame de Marteville, and the fire at
Stockholm, &c, which are often alleged as proofs
of Swedenborg's communication with the world
of spirits. As the occurrence in question ap
pears to have elapsed from your memory, per
mit me, in order that it may be inserted in the
Magazine, to relate it verbatim [from Dr.
Scherer], and thus to bring it to your remem
brance; at the same time I must leave it to
your exertions, by further investigations in
Sweden to establish the truth of it.
" ' It was during the period of our stud
ies at the university [Tubingen], between
the years of 1818 and 1821, that it came to
our knowledge that the said Professor Scherer
had resided, during Swedenborg's time, at
Stockholm, as secretary or attache to an em
bassy, and that he had probably learned to
know Swedenborg personally. We were, con
sequently, both induced to visit the professor,
and to ascertain from him what he might have
to communicate respecting Swedenborg per
sonally, respecting remarkable facts recorded
concerning him, and also respecting the re
ception of his doctrines and visions in Swe
den. The professor, who was greatly ad
vanced in years, then told us, " that at Stock
holm, in all companies, very much was said
concerning the spirit-seer, Swedenborg, and
wonderful things were recorded respecting his
intercourse with spirits and angels. But the
judgment pronounced concerning him was va
rious. Some gave full credit to his visions ;
others passed them by as incomprehensible,
and others rejected them as fanatical ; but he
himself (Scherer) had never been able to be
lieve them. Swedenborg, however, on account
of his excellent character, was universally
held in high estimation."
" ' Amongst other things Prof. Scherer
related the following remarkable occurrence :
Swedenborg was one evening in company at
Stockholm, when, after his information about
the world of spirits had been heard with the

greatest attention, they put him to the proof
as to the credibility of his extraordinary spir
itual communications. The test was this :
He should state which of the company would
die first. Swedenborg did not refuse to an
swer this question, but after some time, in
which he appeared to be in profound and
silent meditation, he quite openly replied:
" Olof Olofsohn will die to-morrow morning at
forty-five minutes past four o'clock." By this
predictive declaration, which was pronounced
by Swedenborg with all confidence, the com
pany were placed in anxious expectation, and
a gentleman, who was a friend of Olof Olof
sohn, resolved to go, on the following morning,
at the time mentioned by Swedenborg, to the
house of Olofsohn, in order to see whether
Swedenborg's prediction was fulfilled. On
the way thither he met the well-known ser
vant of Olofsohn, who told him that his mas-
ter had just then died; a fit of apoplexy had
seized him, and had' suddenly put an end to
his life. Upon which the gentleman, through
the evidence of the death which really oc
curred [according to the prediction], was con
vinced. At the same time this particular
circumstance also attracted attention : the
clock in Olofsohn's dwelling apartment stopped
at the very minute in which he had expired,
and the hand pointed to the time.'" — Intel.
Repos., March, 1846.
Political Principles and Deliberations.
287. " But neither Swedenborg's spiritual
intercourses, nor the laborious works that he
was composing, were an excuse to him for
neglecting the affairs of this world when op
portunity required, and accordingly in 1761
we find him taking part in the deliberations
of the Diet which met in January of that
year. Three memorials are preserved which
he presented to the Swedish parliament :
one, at the opening of the Diet, congratulating
the House upon its meeting, counselling the
redress of grievances which might otherwise
enable the disaffected to impair and destroy
the constitution, and especially deprecating
that systematic calumny which is not less de
structive to the stability of governments than
to public and private character. In this paper
the quiet sage expresses his preference for
that mixed form of monarchy which then
prevailed in Sweden, and he ends as he began
it, with a powerful appeal to the members to
obviate change by the prosecution of useful
reforms. In the next memorial (whether
they were spoken by himself from his place
we do not know) he insists upon some of' the
same topics, but mainly upon the preservation
of the liberties of the people, and upon the
French -in preference to the English alliance ;
the latter being incompatible, as be said, witln
the bond between England and Hanover,
which had formerly belonged to Sweden.
He forcibly expresses the evils of despotic

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

73

governments, in which full play is given to the
hereditary vices of the sovereign, and de
nounces absolutism as alike injurious to the
ruler and the people, observing that, as for
the latter, ' it is unlawful for any one to de
liver over his life and property to the arbi
trary power of an individual ; for of these
God alone is Lord and Master, and we are
only their administrators upon earth.' Es
pecially alluding to the danger in which a
country stands that is thus subject to an indi
vidual, from the subtle power of the papacy,
he has the following, which may serve as a
specimen of his style in these documents : —
" ' It would be tedious to enumerate all the mis
fortunes and the grievous and dreadful conse
quences which might happen here in the north
under a. despotic government ; I will mention
therefore only one — popish darkness, — and will
endeavor to exhibit it in its true light.
" ' We know from experience how the Babylo
nian whore (which signifies the popish religion)
fascinated and bewitched the reigning princes of
Saxony, Cassell, and Zweibrucken, also the king
of England, shortly before the house of Hanover
was called to the British throne, and how it is still
dallying with the Pretender ; how in Prussia like
wise, it tampered with the present king, when
crown prince, through his own father ; not to men
tion King Sigismund and Queen Christina in
Sweden. We are well aware, too, how this whore
is still going her rounds through the courts of re
formed Christendom. If, therefore, Sweden were
an absolute monarchy, and this whore, who under
stands so well how to dissemble, and to adorn her
self like a goddess, were to intrude herself into
the cabinet of a future monarch, is there any rea
son why she should not as easily delude and in
fatuate him, as she did the above-mentioned kings
and princes of Christendom ? What opposition
would there be, what means of self-protection,
especially if the army, which is now upon a stand
ing footing, were at the disposal of the monarch ?
What could bishops and priests, together with the
peasantry, do, against force, against the determi
nation of the sovereign, and against the crafty cun
ning of the Jesuits ? Would not all heavenly
light be dissipated : would not a night of barba
rian darkness overspread the land ; and if they
would not be martyrs, must not the people bow down
the neck to Satan, and become worshippers of
images, and idolaters ?
" ' The dread of this and every other slavery
which I need not here describe, must hang over us
for the future, should there take place any altera
tion in our excellent constitution, or any suspen
sion of our invaluable liberty. The only guaran
ty and counter check against such calamities
would be oath and conscience. Certainly if there
were an oath, and the majority were sufficiently
conscientious to respect it, civil and religious lib
erty, and all that is valuable, might, indeed, in
every kingdom remain inviolate : but, on the other
hand, we must bear in mind that the papal chair
can dissolve all oaths, and absolve every con
science, by virtue of the keys of St. Peter. It is
easy for a monarch to assert, and with every ap
pearance of truth, that he has no thought of or
desire for absolute rule ; but what each fosters in
his heart and keeps studiously apart from the out
ward man, is known only to God, to himself, and
to his private friends, through whom, however,
10

what is hidden occasionally manifests itself. I
shudder when I reflect what may happen, and
probably will happen, if private interests, subvert
ing the general welfare into a gross darkness,
should here attain the ascendency. I must observe,
also, that I see no difference between a king in
Sweden who possesses absolute power, and an
idol ; for all turn themselves, heart and soul, in the
same way to the one as to the other, obey his will,
and worship what passes from his mouth.'
288. " The third memorial is upon the sub
ject of finance, and is as follows : —
" ' If the States do not, during this diet, make
some arrangement for the' gradual recall of the
notes now in circulation, and the substitution of
pure coin in their stead, it is to be feared that the
present prevailing dearness will constantly in
crease, until the country becomes exhausted, when
a national bankruptcy in all paper money must be
the consequence. This must be evident to every re
flecting person, when he considers, that a note of
six dollars is now worth only three dollars in plats
(a former Swedish copper coin) in foreign trade,
and two in domestic ; and if the high prices still
continue, it will probably come down to one dol
lar. In such case, how can the , nation be pre
served from ruin ? These grievous and dreadful
events can only be prevented by the restoration of
a pure metallic currency.
" ' Many plans might be devised and proposed,
to compel the circulation of the notes at their
original fixed value, and thus meet the high
prices ; but they must all be of little or no avail,
with one exception, and that is, the restoration of
a proper metallic currency, as it was formerly in
Sweden, and is now in every other country in the
world. In money itself consists the value of notes,
and consequently of all kinds of goods. If an
empire could subsist with a. representative cur
rency, and yet no real currency, it would be an
empire without its parallel in the world.'
289. " We have no further details of Swe
denborg's parliamentary career; only we learn
from Count Hopken, (for many years Prime
Minister of Sweden, and during that time
until the revolution in 1772, the second per
son in the kingdom,) that ' the most solid
memorials, and the best penned, at the diet of
1761, on matters of finance, were presented
by Swedenborg; in 6ne of which he refuted
a large work in 4to. on the same subject,
quoted the corresponding passages of it, and
all in less than one sheet.' It appears also
that he was a member of the Secret Commit
tee of the Diet, an office to Which only the
most sage and virtuous were elected. When
we consider the mountain of obloquy which
rested at that day on a spirit seer, who more
over announced in his own person a new com
mission from the Almighty, we must grant
that there was a wise deportment in Sweden
borg, an extraordinary helpfulness for the
public service to maintain him in such a posi
tion in the assembly of his nation ; nor can it
fail to reflect credit upon Sweden herself that
she so far appreciated her remarkable son as
not to accuse him of any disqualifying mad
ness in the exercise of his public functions.
That tolerance of the seer in the statesman

74

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

heralds a new code of sanity, in which the
clearest sight and the most uncommon gifts
will no longer be held to be less sound, than
dull routine of eye and understanding, pro
vided the stranger accompaniments are backed
by virtue and common sense.
290. " ' During the sittings of the Imperial
Diet,' says Robsahm, ' he took great interest
in hearing what was done in his absence in
the House of Nobles, in which, as the head of
his family, he had a right to a seat ; but when
he perceived that hatred, envy and self-inter
est reigned there, he was seldom after seen in
the House. In conversation he freely ex
pressed his disapprobation of the discord that
prevailed in the Diet, and adhered to neither
of the parties there, but loved truth and jus
tice in all his feelings and actions.'
Sight of a Death. Contribution to Science.
291. "To return from this digression, we
now recite an anecdote which makes it appear
that Swedenborg had passed into Holland be
fore July, 1762. 'I was in Amsterdam,' said
an informant of Jung Stilling, 'in the year
1762, on the very day that Peter the Third,
Emperor of Russia, died, in a company, in
which Swedenborg was present. In the midst
of our conversation, his countenance changed,
and it was evident that his soul was no longer
there, and that something extraordinary was
passing in him. As soon as he came to him
self again, he was asked what had happened
to him. He would not at first communicate it,
but at length, after being repeatedly pressed,
he said, " This very hour, the Emperor Peter
III., has died in his prison, (mentioning, at the
same time, the manner of his death.) Gen
tlemen will please to note down the day, that
they may be able to compare it with the intel
ligence of his death in the newspapers." The
latter subsequently announced the Emperor's
death, as having taken place on that day.' " —
Wilkinson's Biography, pp. 127-132.
292. In 1763, we find that Swedenborg, as
a member of tire Royal Academy of Sciences
of Stockholm, produced an article on Inlaid
Work in Marble. " He was a worthy mem
ber," says Sandel, " of this Royal Academy ;
and though before his admission into it, he
had been engaged with subjects different from
those which it cultivates, yet he was not will
ing to be a useless associate. He enriched
our memoirs with an article On Inlaid Work
in Marble for Tables, and for Ornamental Pur
poses generally," This memoir (in Swedish)
may be seen in the Transactions of the Acad
emy for 1763, vol. xxiv., pp. 107-13.
293. " This year also, our author published
at Amsterdam the following six works : 1. The
Doctrine of the New Jerusalem respecting the
Lord. 2. Tlie Doctrine of the New Jerusalem
respecting the Sacred Scripture. 3. The Doc
trine of the New Jerusalem respecting Faith.
4. The Doctrine of Life for the New Jerusa

lem. 5. Continuation respecting the Last Judg
ment and the Destruction of Babylon. 6. An
gelic Wisdom concerning the Divine Love and
the Divine Wisdom. We have now to devote
a brief attention to the contents of these sev
eral works. Doctrine of the Lord.
294. " The Doctrine of the Lord contains
our author's scriptural induction of the divini
ty of Christ, of the personality of the divine
nature, and of the fact and meaning of the in
carnation. The theist asks the question, What
is God ? but Swedenborg the far deeper, and
more childlike question, Who is God ? one
which seems very infantine to our theological
artificiality and old want of innocence. Now
in this work the Godhead of our Savior is
made to rest on the whole breadth of Scrip
ture authority ; and is presented as the last
principle and the highest theory of the Chris
tian faith. The author does not proceed by
the erection of particular texts into standards,
but elicits his results from the general face of
revelation. His views of the Trinity are
given with clearness, and their substance is,
that there is a trinity (not of persons but) of
person, in the Godhead, and that Christ is the
person in whom the trinal fulness dwells.
295. " In this creed, Deity is the essential
and infinite Man, presented to the perceptive
love of the earliest races, but to the very
senses of the latest. If God can be in contact
with our highest faculties, — can create him
self into the sphere of our hearts and minds,
— there is no limiting his power to descend
to our other faculties, and to become extant as
a man among men, — as a part of the world
among other parts.* Nay, by the rules of
the soundest philosophy, we ought to look for
Him in this field, and hence the question of
Who he is becomes paramount. Now when
the first bond was broken — when the eldest
religion perished — from that moment was
another bond required, and an incarnation
was necessary. This was seen by the ancient
people, and as a part of the divine logic of
creation, they expected the Messiah, and even
loved to have posterity, because the stream
of childhood ever pointed to the second Adam,
who was to be 'born in the fulness of time.
He came at the end of the Jewish church,
when the last link of the old covenant was
broken, and He himself constituted a new and
everlasting covenant, uniting man by his very
senses with an object 'divinely sensual' —
with God himself manifest in the flesh.
296. "There had been upon this earth a
succession of churches, each with its own bond,
or its peculiar religion. The Adamic church
— the Adam of Genesis — was a church of

* If God can be inspirituate, surely he can also be incarnate •
for spirit is more bodily than flesh. To deny the possibility of
the Incarnation, is a denial throughout the soul of the possibility
of God's presence, and a resolution of all the religious ideas into
a Deific selfishness, such as Fichte preached.

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

75

celestial love, with wisdom radiating from the
inmost heart, in harmony with the paradisal
creation, and naming the creatures after its
own truth. This was Eden, the only heaven
which has yet existed upon earth. " To this
elevated church the Lord was a divinely an
gelic man, seen by celestial perceptions, and
even represented to the senses ; for the senses
opened into heaven. This church descended
through many periods, which are typified in
the Word as the posterity of Adam ; and its
consummation was the flood, when it perished,
and only Noah and his sons, — a lower or
spiritual church, survived that suffocation
whereby the race was extinguished so far as
breathing the highest atmosphere was con
cerned; the Noachists however living in a
new dispensation, to respire a secondary re
ligion. Every such declension is a veritable
drowning, in which the higher perceptions
cease, and a certain prepared remnant of the
universal humanity survives to people a new
dry land on a lower level. The celestial
church had for its spring spontaneous love;
the spiritual church, on the other hand, con
science. Even the latter, however, did not
stand, but its decay is written from Noah
to Abraham, when ' the angel of Jehovah '
was no longer manifested to any faculty.
The two realities of the church, love, and
conscience as a ground of faith, having been
destroyed in the soul, a church of formalities
was the only descent remaining, and this was
the Jewish dispensation, which however was
not a church, but only the representation of
one. Obedience was the spring of this last
covenant, and so long as the people kept
it, natural and national blessings were given
them from on high. At length even obe
dience came to an end, and neither victo
ries in war, nor harvests divinely given, nor
terrors denounced by prophets, nor actual evil
fortune, could keep the people to their bond.
The basis of creation could no longer support
the falling superstructure. The resources of
finite humanity were exhausted, and it only
remained for Him who was the Creator, to
become the Redeemer — for him who was the
Alpha to become the Omega of- his work.
He came into the world by the world's ways
of birth, that he might absorb the world, and
be under it sustaining as above it creating, —
that is to say, be All in all, the First and the
Last. The infinite entered the real world by
the real means — by the gates of generation,
and the Lord became incarnate through the
Virgin Mary. All his progress also was real,
and through mundane laws ; and thus his
sensual and maternal humanity was united
with his divinity by the like trials — by the
like education, — as we ourselves experience
in the regeneration. Swedenborg's view of
the Lord's life is indeed totally practical, and
the life of every regenerating man is an image
of that process whereby the maternal humanity

became a divine humanity, the Son of God,
God with us, Jesus Christ, God and Man.
The subject cannot be thought of from meta
physical postulates, but only from a life in
harmony with it, that is to say, from the pro
cess whereby each man subdues his own sen
suality and evil, unites his outward with his
inward mind, and finally becomes a spiritual
person even in whatever pertains to the exer
cise of his senses. In the Lord however all
that which in us is finite, was, and is, infinite ;
and thus instead, like us, of only subduing
those hellish minds which are immediate to
ourselves, his redeeming victories over selfish
ness and worldliness, subjugated all that is
hellish — in the language of Swedenborg, all
the hells ; and now holds them, for whosoever
lives in and to Him, in everlasting subjugation.
This is redemption, and this was the final pur
pose for which the Lord assumed humanity,
and appeared upon this earth, his operations
upon which extend through all systems of
worlds, and from eternity to eternity. These
are the stages through which the Lord pre
sented Himself according to our need, first as
a God-angel, and lastly a*S a God-man.
297. "The trinity then is in, and from Je
sus Christ, the new name of our God. The
Father is his divine love ; the Son is his
divine wisdom, that is to say, the divinely
human form in which he is self-adapted to his
creatures, or a personal God ; the Holy Spirit
is the influence which he communicates to in
dividuals and churches. This trinity is im
aged in the soul, body, and operation of ev
ery man. The Father is inaccessible to us
out of Christ, even as our own souls are not
to be reached by others but through our bodies.
All worship therefore is to be directed to Je
sus Christ alone; and in the heavens the
wisest angels know no other father. Thus
there is oneness and body in our adoration.
Divine Love and Wisdom.
298. " The Divine Love and Wisdom, which
we notice next, furnishes the rational counter
part to the Doctrine of the Lord. It is a trea
tise on the divine attributes, inwhich affirma
tion and self-evidence are the method, and the
truly human testifies of the divine. Man, it
is clear, must think of God as a man — must
think from his own experience towards divine
virtues — from his own deeds towards God's
deeds, which are creation. The must in this
case is a necessity of our being, which is the
same thing as to say, that it is God's ordinance,
and the true method. It is therefore a verity
substantial as our souls, nay consubstantial
with their Maker. No idealism then here in
tervenes, but we touch the solidity of eternal
truth, and in our minds and bodies we have
an attestation and vision of the Creator. But
if God be the infinite man,' the universe which
proceeds from him must represent man in an
image, and all the creatures must likewise so

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

represent. Mineral, vegetable, and animal
forms, nay atmospheres, planets and suns, are
then nothing less than so many means and
tendencies to man, on different stages of the
transit, and finite man resumes them all, pro
claims visibly their end, and may connect them
with their fountain. It is throughout a sys
tem of correspondences, all depending upon
the activity of a personal God, as the sub
stance of the latter depends upon the inter
vention of God in history, as Jesus Christ.
Remove from the centre of the system the
position that God is a man, and he becomes
necessarily unintelligible to mankind ; he has
made them think of him otherwise than as he
is ; they communicate with him by no religion,
but the beginning of their knowledge is dark
ness, its object a mere notion, and their love
falls into a void: there is in short no corre
spondence between the Creator and any crea
ture. Maintain however that master position,
and humanity is the way to the Divine Hu
manity, the high road of the living truth.
299. •' The path by which God passes
through heaven into nature is laid down in
distinct degrees, and * the doctrine of degrees '
furnishes a principal interest with Swedenborg
in these elucidations. Degrees are the sepa
rate steps of forms or substances, the measured
walk of the creative forces : thus the will in
one degree is the understanding in the next,
and the body "in the third : the animal in the
highest is the vegetable in the second, and the
mineral in the lowest : and all these are one,
like soul and body; and are united, and each
uses the lower, by the handles of its harmony
with inferior utilities ; just as a man is united
with, and makes use of, the various instru
ments which extend the powers of his mind
and arms through nature. The world there
fore is full of interval and freedom, and in the
movements of each creature, whereby it lays
hold of whatever supports it, the whole be
comes actively one, and marches forward in
the realms of use, where it meets the Om
nipotent again. The Sacred Scripture.
300. " The Doctrine of the Sacred Scrip
ture is the doctrine of the Lord, and of the
manhood of God, in its middle form, for the
Wiard is the wisdom whereby both the world
was made and man is regenerated. It is a
law of divine order, that whatever is omni
present and all-prevalent, is also in time cen
tred in its own form ; for no creative attribute
is lost by diffusion, but reappears in fuller
splendor when its orb is complete. This is
the order of the incarnation. And so also
when the Word has created all things, and
moved through humanity, when deep has
called unto deep, and speech has overflowed
from human tongues, the same Word takes at
last a form among its creatures, and appears
among our words as the Book of God. Its

form in this case is determined by those to
whom it comes. It is given in the lowest
speech, that it may contain all speech, and be
adequate to the whole purpose of redeeming
mankind. Such a Word is the Bible. Be
fore the present Bible, however, there existed
an ancient Word, (still extant, according to
Swedenborg, in Great Tartary), of which the
Book of Jashur, the Wars of Jehovah, and
the Enunciations formed part: this was the
divine voice to an earlier humanity. The
Word which we now possess is written in four
styles. Theirs* is by pure correspondences
thrown into an historical series ; of this charac
ter are the first eleven chapters of Genesis
narrating down to the call of Abraham. The
second style is the historical, consisting of true
historical facts, but containing a spiritual
sense. The third style is the prophetical.
The fourth style is that of the Psalms, be
tween the prophetical style and common
speech. 301. " It is the divine sense within the let
ter that constitutes the holiness of the Bible :
those books that are wanting in this sense are
not divine. The following books are the pres
ent Word. ' The five books of Moses, the
book of Joshua, the book of Judges, the two
books of Samuel, the two books of Kings, the
Psalms of David, the Prophets, Isaiah, Jere
miah, the Lamentations, Ezekiel, Daniel, Ho-
zea, Joel, Amos, Obadiah, Jonah, Micah,
Nahum, Habakkuk, Zephaniah, Haggai, Zech
ariah, Malachi ; and in the New Testament,
the four Evangelists, Matthew, Mark, Luke,
John, and the Apocalypse.'
302. " The Word exists in the heavens
equally as upon the earth, but in its spiritual
and celestial senses. Its stupendous powers
and properties are there evident, examples
of which are given by Swedenborg. If it is
read in holy moods, heaven sympathizes ; the
devout mind enters it as a Sheckinah, and is
angel-haunted : when love and innocence read
it upon earth, its inward life is perused equiv-
alently by special angels, and the letter in cor
respondence becomes divine and holy. Es
pecially so when little children read it, and its
literal sense is offered obediently to the in
forming influx. In such moments the veil is
rent, and a marriage of heaven and earth is
consummated. The perpetual holiness of the
Word to us, depends upon no ' mechanical in
spiration ; ' viewed as a book, the Bible is
dead like other books, but the mind that ap
proaches it, is influenced as it deserves, and
spirit and life come down accordingly. The
affinities that constitute presence in the other
life, illustrate the character of the Word.
The letter is truth in a fixed circumstance,
answering to the Lord and the whole heaven,
and he who reads it aright, engenders for
himself divine and spiritual associations.
Within it dwells the living God. The con
ditions of its inspiration are like those of the

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

77

animation of our bodies. The letter as well
as the body is in itself motionless and inani
mate ; but bpth have souls, and when man
kind addresses the literal Word, it hears and
quickens from its 'divine life, as our frames,
when objects strike them, feel and act from
the life within.
303. " This assertion of the Word's divini
ty implies a counter statement regarding the
writers of the Bible. The more the genius
in any work, the less is the work its author's ;
the more the property, the less can it be
owned. No man ever claims his inspired mo
ments, until afterwards, when he is dis-
inspired. The divinity however of a work
abnegates its instruments, let them have been
as busy as they will : they are mere tools,
chosen only to deposit the work in some one
place or age. The inspired penmen then are
simply clerks, notwithstanding that their
names appear upon the letter, fitting it to
Jewish or Christian times. The patriarchs,
prophets, psalmists and evangelists are not
holy men ; they are not even venerable for
the most part, but the voice of sacred history
itself generally assails them. ' Their names,'
says Swedenborg, ' are unknown in heaven.'
There are "no saints with earthly names, but
only sinners, scarlet more or less. God's is
all the glory, but Abraham, Moses, David or
John, are plain mortals like ourselves, entitled
to no great consideration when their office is
laid aside, and their divine insignia are put
off. The men ' after God's own heart,' are
only so for a time and a mission : every one is
' a man after God's own heart ' for the func
tions that he does best. Holiness is not in
volved. The Jews, the chosen people of God,
were chosen because they were the worst of
people, for redemption begins at the bottom.
In admitting thferefore the divinity of the
Word, we rid ourselves of the Bible writers,
and their idiosyncrasies ; and we know that
as the fixed Word was produced through them
they necessarily occupy the lowest stratum of
human history.
304. " We have not space here to mention
the various modes of inspiration (by voices,
visions, &c.) recounted by Swedenborg from
the facts of the case and. the letter of the
Scripture, and which he himself also expe
rienced for the instruction's sake : they are
indeed interesting, and comport with cir
cumstances that are at this day coming to
light, at the same time that they contrast,
toto ccelo, with metaphysical philosophy.
We can only however notify to the reader,
that Swedenborg has given their theory from
the experimental or real, and biblical side,
for there is much' in the Bible upon the sub
ject, when it is looked for with a scientific
aim. 305. " It may here be expedient to give
Swedenborg's dictum on the Epistles, upon

which the doctrinals of Christendom are so
commonly founded.
" ' With regard,' says he, ' to the writings of
Paul and the other apostles, I have not given
them a place in my Arcana Ccelestia, because
they are dogmatic writings merely, and not writ
ten in the style of the Word, as are those of the
prophets, of David, of the Evangelists, and of the
Revelation of St. John.
" ' The style of the Word consists throughout
in correspondences, and thence effects an imme
diate communication with heaven ; but the style
of these dogmatic writings is quite different,
having, indeed, communication with heaven, but
only mediately or indirectly.
" ' The reason why the apostles wrote in this
style, was, that the first Christian Church was
then to begin through them; consequently, the
same style as is used in the Word would not have
been proper for such doctrinal tenets, which re
quired plain and simple language, suited to the
capacities of all readers.
" ' Nevertheless, the writings of the apostles
are very good books for the church, inasmuch as
they insist on the doctrine of charity, and of faith
from charity, as strongly as the Lord Himself has
done in the Gospels, and in the Revelation of St.
John, as will appear evidently to any one who
studies these writings with attention.
" ' In the Apocalypse Revealed, No. 417, I have
proved that the words of Paul, in Rom. iii. 28, are
quite misunderstood, and that the doctrine of jus
tification by faith alone, which at present consti
tutes the theology of the reformed churches,
is built on an entirely false foundation.'
306. "We notice in the doctrine of Scrip
ture, as throughout the author's works, a
turning of the tables in the matter of evidence.
Instead of commencing inquiries with no be
liefs, he accepts the most 'universal creeds as
the hypotheses of investigation, and puts them
to the fact. To commence from nothing, is
to end in nothing, as the present biblical
scholars illustrate. But Swedenborg takes
the divinity and holiness of the Bible as his
postulate, and then looks for the like in the
text. His method, to say the least, has ended
in no reductio ad absurdum, but the interpre
tation gained has confirmed the truth of the
preliminaries. No writer has shown so sub
lime a quality in the Bible as Swedenborg,
none has added to the probability of its divine
origin so practical and scientific a demonstra
tion. If wisdom and beauty shown in nature,
be God's evidence there, then by parity of
reason, wisdom and goodness expounded in
Scripture should be the witness' of his Word
in the latter sphere. The theorem of plenary
inspiration, or the contrary, can only be set
tled by this procedure, which makes one pro
cess for all truths ; but never by what are
called ' evidences ' proceeding from void hearts
and unbelieving understandings. If nature
even were investigated by the latter, it would
never declare its author, or let its unhappy
questioner escape from the labyrinth of its
contradictions and interpolations.

78

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

Faith, Life, and Providence.
307. " The Doctrine of Faith in Sweden
borg's writings occupies a part of great sim
plicity. Faith, says he, is an inward acknowl
edgment of the truth, which comes to those
who lead good lives from good motives. ' If
ye will do the works ye shall know of the
doctrine.' Faith therefore is the eye of
charity. Spiritual clearsightedness is its emi
nent attribute. It is not the organon of mys
teries, for there is no belief in what we do
not understand. There may be suspension
of the judgment, but never faith. The high
est angels do not know what faith is, and when
they hear of any one believing what he does
not understand, they say, ' this person is out
of his senses.' With them, faith is only truth.
Divine and human knowledges are under the
same cla-^s ; for both there is the base of
scientific proof; but with this caution, that
each state apprehends only its own objects,
and that practical goodness is the ground
upon which religious truth can be properly or
profitably received.
308. " Tlie Doctrine of Life is equally
simple. We are to shun, as sins against God,
whatever is forbidden in the ten Command
ments, and to do the duties of our callings.
The shunning of evils as sins is the first ne
cessity ; the doing good is possible after that.
Charity consists in this course, and faith fol
lows it by divine ordination. A life of this
kind is the only contribution that each man
can make to the New Jerusalem. No one
however can do good which is really such,
frorn self, but all goodness is from God.
309. '' For the rest, our sage is no counsel
lor of asceticism ; he admits us to enjoy the
good things of this life, in preparation for
those of another ; he advocates no self-immo
lating pietism, but ' a renunciation of the
world during a life in the world;' and as
sense is an everlasting verity, he teaches the ex
pansion of the senses, under the spiritual powers.
310. "In 1764, Swedenborg published at
Amsterdam a continuation .of his work on the
divine attributes, under the title, Angelic Wis
dom concerning the Divine Providence, in
which he identifies Providence with the Lord's
government of mankind. He states the ends
which the Divine Providence -has in view,
whereof the first and last is the formation of
an angelic heaven out of the human race.
He then propounds various laws of the Di
vine Providence which are unknown in the
world, and occupies a considerable part of this
very beautiful Treatise,- with setting us right
upon points on which infidelity founds objec
tions, and in short, with vindicating the ways
of God to man. He insists on the universali
ty of Providence, and on its presence with
all men alike, the wicked as well as the good,
but the former will not receive its blessings,
:and their freedom of choice is respected. Hell
iis the false creation which they make, the
Lord sets their places there, and ordains them

for their greatest good. Upon the subject of
predestination, Swedenborg maintains that all
are predestined to heaven, and it is their own
doing if they do not arrive thither. Momen-
taneous salvation from immediate mercy is
impossible, and the belief in it, is ' the fiery
flying serpent oi the church,' which raises
sensual evils to a new deadliness of sting, and
moreover imputes damnation to the Lord.
Spiritual Diary.
311. "We now turn aside for a moment
from Swedenborg's published works, to his
posthumous Diary, the last date in which is
the 3d of December, 1764. This day book
he had begun in 1747, perhaps after finishing
the Adversaria on Genesis and Exodus, the
last date in which is February 9th in the lat
ter year. We must attempt to convey to the
reader some notion of this extraordinary
Manuscript, which extends over a period of
seventeen years. We have termed it a Day
Book, and such it veritably was in the inten
tion of the bookmaker, being written on those
English 'oblong folios' which are so common
in our counting houses. In these business
like volumes thought and vision are duly 'en
tered' with the greatest regularity; in the
earlier part of the work the date is generally
subjoined to the paragraphs, and here and
there parts are crossed out, having been faith
fully 'posted,' and 'delivered' into the au
thor's published books. The whole is in more
than six thousand paragraphs, of which the
first hundred and forty-eight are missing: it
makes six closely-printed octavos, and consid
ering the difficulties of the original, to which
we can bear witness, it is but fair to mention
the name of Tafel, its editor, Professor of
Philosophy and Librarian of Tubingen, as au
honorable specimen of even a' German scholar.
312. " Almost every reader would smile
doubtfully if he perused a page or two of this
Diary. He would meet with conversations
with Moses and Abraham, Aristotle, Cicero
and Cassar Augustus, Charles the XII. of Swe
den and Frederic of Prussia, the author of the
whole Duty of Man, and other of the deceased,
and as the belief practically runs, the annihi
lated worthies and notables of history. ¦ He
would find them treated as living men and real
forces. He would learn of strange punish
ments and new criminalities ; of fathomless
pools of evil ; of goodness detected in those
that history condemns, and of the mask of ex
cellence quite fallen away from some of her
brightest exemplars ; of Paul and David [in a
very low state of spiritual life,] and Mahomet
a Christian convert. But let him read on,
and the laugh dies before the' supernaturalness
of the unbending context. Moreover amid
the narrative, he meets with thoughts of the
newest import ; with lovely sentiments fra
grant towards God and man ; and with lessons
pointing life and the world towards plain goals
of blessedness. It will be no doubtful contest

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

79

with him between tlie sanity and the insanity
of the author ; strangeness will recede by
degrees, overmastered by the moral element
that explains the appearances into truths ; and
whatever the verdict be, it will be granted
thata profound meaning lurks in even flieoddest
forms of this spiritual commonplace book.
313. "A great part of it dwells upon un
happy themes, and indeed no book more de
ranges one's habits of thought than this unre
served Diary. Our crotchet of the abstract
nobleness of spirits, receives there a rude shock.
Our father's souls are no better than our
selves ; no less mean and no less bodily ; and
their occupations are often more unworthy
than our own. A large part of their doings
reads like police reports. Even the angels
are but good men in a favoring sphere : we
may not worship them, for they do not deserve
it ; at best, they are- of our brethren, the
prophets. It is very matter of fact. Death
is no change in substantials. The same prob
lems recur after it, and man is left to solve
them. Nothing but goodness and truth are
thriving. There is no rest beyond the tomb,
but in the peace of God which was rest before
it. This is the last extension of ethics, and
while it deprives the grave of every vulgar
terror, it lends it the terrors of this wicked
world, which itself is the reign and empire of
the dead. Moreover while the Diary abol
ishes our spiritual presumptions, it justifies to
nearly the whole extent the low sentimental
credence on ghostly subjects, as well as the
traditions and the fears of simple mankind.
The earthly soul cleaves to the ground and
gravitates earthwards, dragging the chain of
the impure affections contracted in the world ;
spirits haunt their old remembered places,
attached by undying ideas : hatred, revenge,
pride and lust persist in their cancerous
spreading, and wear away the incurable heart
strings: infidelity denies God most in spirit
and the spiritual world ; nay, staked on death
it ignores eternity in the eternal state with
gnashing teeth and hideous clinches : and the
proof of spirit and immortal life is farther off
than ever. The regime of the workhouse,
the hospital, and the madhouse is erected into
a remorseless universe, self-fitted with steel
fingers and awful chirurgery ; and no hope
lies either "in sorrow or poverty, but only in
one divine religion, which hell excludes with
all its might. Human nature quails before
such tremendous moralities ; freedom tries to
abjure the life that it is, and calls upon the
mountains and rocks to cover and to crush it.
A new phase appears in the final state ; the
memory of the skies is lost; baseness accepts
its lot, and falsehood becomes self-evident :
wasting ensues to compressed limb and facul
ty, and the evil spirit descends to his mineral
estate, a living atom of the second death.
Impossibility is the stone of his heart, and
crookedness the partner of his understanding.

He is still associated with his like in male and
female company, and he and his, in the charry
light of hell, which is the very falsity of evil,
are not unhandsome to themselves. Such is
the illusive varnish which in mercy drapes
the bareness of the ugly' skeletons of devils
and satans.
314. "We cannot dismiss the Diary with
out observing how true Swedenborg is to him
self in a record whose publication he did not
contemplate. His public words are at one
with his secret thoughts ; he is as grave in
heart as in deportment. To one who has
perused the work, the question of sincerity
nevermore occurs ; he would as soon moot
the sincerity of a tree. And indeed the in
quiry after sincerity, in the ordinary sense,
goes but a little way in the determination of
such a case. Apocalypse.
315. "Besides the Diary, Swedenborg for
several years had been engaged upon an exten
sive work on the Apocalypse, which is published
among his posthuma, but which he did not
complete. The original edition of the Apoc
alypse Explained occupies four large 4to vol
umes. That he intended to produce it is evi
dent from the clearly-written manuscript with
occasional directions to the printer, and from
the first volume of the copy being marked in
the titlepage with London, 1759 ; which ren
ders it moreover probable that he had begun
the work after finishing the Arcana in 1756.
However this may be, we learn that on one
occasion he ' heard a voice from heaven, say
ing, " Enter into your bed chamber, and shut
the door, and apply to the work begun on the
Apocalypse, and finish -it within two years." '
The Apocalypse Explained is one of the finest
of his works, interpreting that book of the
Testament down to the tenth verse of the
nineteenth chapter, and pregnant, if we may
use the expression, with a number of distinct
treatises on important subjects ; but it has
been supposed that he thought it too volumi
nous and elaborate. Certain it is, that he
abandoned the work, and set himself to pro
duce an exposition in a smaller compass,
which he published under the title of Apoc
alypse Revealed. Meeting with Dr. Beyer.
316. "It does not appear whether Swe
denborg revisited Sweden from 1762 to 1764:
he may have resided in Amsterdam during
the whole period, or he may have paid a visit
to England ; but it is probable that he re
turned home during the latter year, for in the
first half of the next year he was again in
Sweden. Soon, however, he set forth upon
new travels, and in 1765 came from Stock
holm to Gottenburg, where, during a week's
stay, while waiting for a vessel to England,
he accidentally met Dr. Beye*, Professor of

80

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

Greek and Member of the Consistory of Got
tenburg, who having heard that he was mad,
was surprised to find that he spoke sensibly,
without discovering any marks of his alleged
infirmity. He invited Swedenborg to dine
with him the day following, in company with
Dr: Rosen. After dinner, Dr. Beyer ex
pressed a desire to hear from him a full ac
count of his doctrines ; upon which Sweden
borg, animated by the request, ' spoke out so
clearly and wonderfully,' that both the doctors
were astonished. They did not interrupt him,
but when he had finished, Beyer requested
him to meet him the next day at M. Wenn-
gren's, and to bring with him a paper con
taining the substance of his discourse, in order
that he might consider it. more attentively.
Swedenborg complied, kept the engagement,
and taking the paper out of his pocket in the
presence of Beyer and Wenngren, he trem
bled and appeared much affected, the tears
flowing down his cheeks ; and presenting the
paper to Dr. Beyer, he said, ' Sir, from this
time the Lord has introduced you into the
society of angels, and you are now surround
ed by them.' They were all affected. He
then took his leave, and the next day em
barked for England. From that time Dr.
Beyer became a student of his doctrines, and
in spite of persecution, he remained stead
fast to them throughout his life, and busied
himself upon an elaborate Index to Sweden
borg's theological writings, which was published
thirteen years after, just as Dr. Beyer died.
Apocalypse Revealed.
317. " Swedenborg did not make a long
stay in England, but after a few weeks or
months proceeded to Holland, spending the
winter of 1765-66 at Amsterdam, where he
published the Apocalypse Revealed in the
spring of the latter year. This work, as was
his wont, he gave away liberally to the Uni
versities and superior clergy, and to many
eminent persons, in England, Holland, Ger
many, France and Sweden.
318. " The Apocalypse Revealed is an in
terpretation of the book of Revelation, on
principles similar to those made use of in the
Arcana Ccelestia, and which we have already
mentioned. The spiritual sense alone fur
nishes the key to this often expounded scrip
ture, and those who were ignorant of that
sense, could not unfold its true meaning. It
does not foreshadow outward events either in
the church or the world, nor the progress of
the Christian church from its beginning ; but
it records in spiritual symbols the end of that
church, and the establishment of its successor ;
both in the spiritual world. It is the book of
the Last Judgment, which we have described
above. It commences as ' the Revelation of
Jesus Christ,' signifying that those who ac
knowledge his divinity by good lives from
charity and faith, are the witnesses and par

takers of this Apocalypse. It appeals to all
in the Christian church, under the sevenfold
designation of the churches of Asia, whose
variety describes the entire circuit of the life
and faith of Christendom in the two worlds.
It then describes their exploration, by the in
flux of divine light from the ancient heavens :
first, the exploration of the reformed church,
and lastly that of the catholic : the doctrine
of justification by faith being typified by the
dragon ; the dominion of the Romanist church,
by the great harlot sitting upon many waters.
It proceeds to narrate the divine judgment on
these churches : also in the nineteenth chap-'
ter, the glorification that ensued in heaven
when the catholic religion was removed ; and
in the twentieth, the damnation of the dragon. ¦
Then proceeds, chap, xxi., xxii., the descent
from heaven of the New Jerusalem, with a
description of its spiritual glories.
319. "A volume, unless it were a reprint,
would not give an analysis of this book on the
Apocalypse. When we say that the com
mentary takes the text word by word, and
translates it into spirit, we still convey but a
slender idea of what is done. Our own first
impressions on reading the work will not soon
be forgotten. Following the writer through
the long breaths and flights of this vast em
pyrean, we were momently in anxious fear
that to sustain a context of such was impossi- '
ble. Each fresh chapter seemed like a space
that mortal wing must not attempt ; and yet
the fear was groundless, for our guide sailed
onward with a tranquil motion as if he knew
the stars. History and common sense, pant
ing and gasping science, philosophy in its bet
ter part, above all, the confidence in a divine
support and a supernal mission, appeared to
be covertly and unexpectedly present, to an
nihilate difficulties, and pave the skyey way
of this humble voyager. And when we had
again alighted from that perusal which strained
every faculty to the utmost, it was as though
we had been there before, so entire was the
impression of self-evidence that was left upon
the mind. Genesis and the Revelation were
closely at one in this marvellous Apocalypse,
thenceforth the most open of the Bible pages :
the two ends of the Scripture called to each
other ; an arch of divine light spanned the
river of the Word, and the original Eden
blossomed anew in the midst of the street of
the holy city. The author the while dis
claimed the authorship, for 'what man,' says
he, 'can draw such things for himself.' " —
Wilkinson's Biography, pp. 132-151.
320. The author of the Memoir before
quoted, says also of this work : — "It con
tains the exposition of the spiritual sense of
the Book of Revelation, — that sealed Book,
which has been an embarrassment and a mar- >
vel to the church in all ages, and which, in
deed, on account of its obscurity and seeming
incoherency, was at one time in danger of

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

81

being excluded from the list of canonical books
of Scripture, — this mysterious Book is taken
up in the work just mentioned, (entitled the
Apocalypse Revealed,) and examined chapter
by chapter, verse by verse, word by word, in
the same manner as was done with the Books
of Genesis and Exodus, in the 'Arcana ; ' and
the interior meaning, the spiritual sense of ev
ery part set forth — and set forth in such a
manner as to present a clear, connected, and
rational meaning throughout the whole Book,
from the first chapter to the last. And what
is especially to be remarked, — the spiritual
sense of this Book, the last of the New Testa
ment, is shown to be founded on the same prin
ciples, and discovered by the same rules of in
terpretation, as the spiritual sense of the Books
of Genesis and Exodus, the first of the Old
Testament, written, as they were, by other
hands, and more than fifteen hundred years
before (a strong proof, that however varied
the human instruments, there was One Divine
Author of the whole). Thus, with any par
ticular word, for instance, occurring in the
Book of Genesis, and declared to have a cer
tain spiritual signification — when that word
occurs in the Book of Revelation, it is shown
to have the same signification ; and this holds
true in all cases. And, moreover, while all
these various significations taken together,
make in the Book of Genesis, a complete
spiritual sense, so in the Book of Revelation
they make their own complete spiritual sense.
Now, "it will readily be seen,' that such a
coincidence would be altogether unaccount
able, nay, impossible, unless there really ex
isted such a spiritual sense in the Word of
God, formed there by the Divine Hand : and
it is indeed, this uniform spiritual sense, full
of high and heavenly truth, in which, in great
part, consists the inspiration of the holy vol
ume : it is this, which raises it infinitely above
all other works of history or of morals, above
all human compositions : and the existence of
such a sense, it may be observed, is the strong
est proof of the Divine character of those
writings which we call the Sacred Scriptures.
And truly, had Swedenborg done only this,
he would have deserved the gratitude of all
who seriously revere the Word of God, for
thus bringing a new and most powerful argu
ment from internal evidence, in favor of the
inspiration and Divinity of the Sacred Vol
ume." — Memoir, fyc, by Rev. T. 0. Prescott.
Travels, Anecdotes, &c.
321. "In 1766, simultaneously with the
Apocalypse Revealed, Swedenborg republished
his youthful work on a New Method of find
ing the Longitudes. This method, as he in
formed the Swedish Archbishop, Menander,
?of calculating the ephemerides by pairs of
stars, several persons in foreign countries were
then employing, who had experienced great
advantage by the observations made accord-
11

ing to it for a series of years.' His faculty
of remark, it appears, was still awake to what
ever he thought might be useful in the mun
dane sense. It is not improbable that he was
solicited to this reprint.
322. " After the 15th of April he again
visited England for two or three months,
watching the disposition of our bishops, and
any favoring events in the theological world.
323. " Mr. Springer, the Swedish Consul in
London, is the only person who mentions any
particulars of this vi^it. He and Swedenborg
had been good friends in Sweden, but Spring
er was surprised at our author's continued in
timacy with him, ' as he was not a man of
letters.' This, however, was perhaps one
ground of the friendship. Swedenborg de
sired Springer to procure him a vessel for
Sweden and a good captain, which he did.
An agreement was made with one Dixon.
Swedenborg's effects were carried on board,
and as his lodgings were at a distance from
the port (probably in Cold Bath Fields), he
and Springer took for that night (Sept. 1,
1766) a bed at Mr. Bergstrom's Hotel, the
King's Arms, in Wellclose Square. Sweden
borg went to bed. Springer and Bergstrom
from an adjoining room heard a remarkable
noise, and could not imagine its cause. They
peeped through a door with a little window
in it, that looked into the room where he lay,
and they saw him with his hands raised as
towards heaven, and his body appearing to
tremble. He spoke much for half an hour, but
they could not understand what he said, ex
cept only when he let his hands fall down,
they heard him ejaculate, My God. He then
remained quietly in bed. They went into the
room, and asked him if he was ill. He said,
' No, but he had had a long discourse with
some of the heavenly friends, and was in a
great perspiration.' He got up and changed
his shirt, and then went to bed again, and
slept till morning. This anecdote, trivial as
it may appear, portrays in a measure, his
physical state during one of his trances. His
natural voice, it seems, was stirred during a
spiritual conversation. This occasionally oc
curs in sleep, where a lively dream will call
forth sounds and movements from the sleeper.
The trembling of the body is noteworthy, and
is often witnessed in the first phases of ecstase
and catalepsy. As to the noise that was
heard, it might have been merely Sweden
borg's voice muffled by distance, or rendered
imperfect by his state ; or it might have pro
ceeded from the spirits who were with him ;
for spirits, according to the Seeress of Pre-
vorst, and homelier authorities, can make
themselves audible more readily than visible,
particularly if they are of a heavy and worldly
cast ;. in which case they can even move heavy
bodies. These, however, that Swedenborg
was talking with, were heavenly spirits.
324. " In the morning Captain Dixon came

82

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

for Swedenborg, and Springer took leave
of him, and wished him a happy voyage.
Bergstrom asked him how much coffee he
should pack for him, as he took a certain por
tion of it daily. Swedenborg said that no
great quantity would be needed, as by God's
aid they would enter the port of Stockholm
at 2 o'clock on that day week. It happened
exactly as he foretold, as Dixon upon his re
turn informed Springer. A violent gale ac
celerated the voyage, and the wind was favor
able to every turn of the vessel. Dixon told
Ferelius that he had never in all his life had
so prosperous a transit.
325. " Swedenborg arrived at home on the
8th of September, and for some time resided
in the Sudermalm, the southern suburb of
Stockholm. His house was pleasantly situ
ated, neat and convenient, with a spacious
garden, and other appendages. His own
room or study was small, and contained noth
ing elegant. It was all that he wanted, but
would have satisfied few other men. He kept
two servants, a gardener and his wife, to whom
he gave the produce of his garden. In 1767,
for the convenience of his numerous visitors,
he had a handsome summer house erected,
with two wings, one of which contained his
library. He afterwards built two other sum
mer houses, one of them after the model of a
structure that he had admired at a nobleman's
seat in England. The other was square, but
could be turned into an octagon by folding
back the doors across the corners. To add to
the amusement of his friends and their chil
dren, he had a labyrinth constructed in a
corner of his garden, and a secret door, which,
on being opened, discovered another door
with a window in it. This appeared to open
into a garden beyond, containing a shady
green arcade with a bird cage hanging under
it ; but the window was a mirror, and present
ed only a reflection of the objects around.
He took great pleasure in his garden ; it was
ornamented after the Dutch fashion, and cost
him a considerable sum annually to keep it
up,-but in his latter years he suffered it to go
into disorder.
326. "Notwithstanding that he was very
accessible, he took precaution to stand on a
fair footing with his visitors. During inter
views he always had one of his domestics
present in the room, and insisted upon the
conversation being carried on in Swedish.
Widows went to him to inquire about the
state of their husbands in the other world ;
and others, who looked upon him as a sooth
sayer, besought him with questions about
property lost or stolen. When people went
to him for such purposes, he often refused to
gratify them, and earnestly advised them to
abandon their quest. He had perhaps learned
prudence from experience, especially of the
fair sex ; for he used to say in justification of
his caution : ' Women are artful ; they might
pretend that I have sought a near acquaint

ance with them ; and besides, it is well known
that persons turn and distort what they do
not understand.'
327. " The following anecdote from his fe
male domestic at once illustrates what we
have been relating, and shows the candor of
the man. Bishop Hallenius, the successor of
Swedenborg's father, paying a visit to Swe
denborg, the discourse began on the nature of
common sermons. Swedenborg said to the
bishop, among other things : ' You insert
things that are false in yours ; ' on this, the
bishop told the gardener, who was present, lo
retire, but Swedenborg commanded him to
stay. The conversation went on, and both
turned over the Hebrew and Greek Bibles, to
show the texts that were agreeable to their
assertions : at length the conversation finished,
by some observations intended as reproaches
to the bishop on his avarice, and various un
just actions; 'You have already prepared
yourself a place in hell,' said Swedenborg;
' but,' he added, ' I predict that you will some
months hence be attacked with a grievous
illness, during which time the Lord will seek
to convert you. If you then open your heart
to his holy inspirations, your conversion will
take place. When this happens, write to me
for my theological works, and I will send
them to you.' In short, after some months
had passed, an officer of the province and
bishopric of Skara came to pay a visit to
Swedenborg. On being asked how the Bishop
Hallenius was, ' He has been very ill,' replied
the officer, 'but at present he is well recov
ered, and has become altogether another per
son, being now a practiser of what is good, full
of probity, and returns sometimes three or
fourfold of property, for what he had before
unjustly taken into his possession.' From
that time the bishop' became an open support
er of Swedenborg's doctrine.
328. " The most harmless men are not on
that account without enemies, particularly if
they add to prudence plain and honest speak
ing, as was the case with Swedenborg ; for
nothing excites some persons to violence more
than the spectacle of that self-collectedness
and self-respect which they do not feel in
themselves. Swedenborg underwent this pen
alty of his character. On one occasion a
young man went to his house with the inten
tion of assassinating him. The gardener's
wife, observing something extraordinary in
his manner, told him that Swedenborg was
out, but he would not believe it, and rushed*,
past her towards the garden. Happily a nail
in the lock of the door caught his cloak, and
in his attempt to disengage himself, his naked
sword fell from under the cloak out of his
hands, and thus detected, he became embark
rassed, and escaped with all speed. He was
afterwards, the story says, killed in a dueL
No doubt, however, this was an isolated in-,
stance, the result of some frenzy or madness
acting upon an excitable brain, for we do not

LIFE AND WRITINGS OF EMANUEL SWEDENBORG

83

find that this person knew any thing of Swe
denborg. 329. " In the autumn of this same year he
was visited by the Rev. Nicholas Collin, a
Swedish clergyman, who has left a pleasing
account of his interview with Swedenborg,
who ' at that time,' he says, ' was a great ob
ject of public attention in the capital, and his
extraordinary character was a frequent topic
of discussion.' The old man received the
youthful student very kindly (Collin was then
but twenty years of age), and in the course
of a three hours' conversation, reiterated the
fact of his spiritual intercourse, as declared in
his works. Collin requested of him as a great
favor, to procure him an interview with his
brother, deceased .a few months previously.
Swedenborg answered, that God, for wise and
good purposes, had separated the world of
spirits frqm ours, and that communication was
not granted except for cogent reasons ; where
upon Collin confessed that he had no motives
beyond gratifying brotherly affection, and an
ardent wish to explore scenes so sublime and
interesting. Swedenborg told him that 'his
motives were good, but not sufficient; that if
any important spiritual or temporal concern
had been involved, he would have solicited
permission from those angels who regulate
such matters.' We cite the latter sentence to
show what noble offices are assigned to finite
beings. Indeed an instructive chapter might
be written from Swedenborg's life and works,
upon the new functions connected more or less
with this world, as of attending the birth of
the newly dead into the spiritual state, of edu
cating departed infants and simple spirits, of
governing sleep and infusing dreams, and in
definite other things besides, — which consti
tute a department of the duties of the human
race translated into the sphere of spiritual in
dustry. For heaven is the grand workman ;
the moments of the eternal sabbath are strokes
of deeds ; and the more of these can be given
to be done by men and angels, the more is
the creation real, because cooperating with
God." — Wilkinson's Biography, pp. 151-157.
330. In this year, we find the following
from a letter written to Dr. Oettinger : —
" To your interrogation, Whether there is occasion
for any sign, that I am sent by the Lord, to do what
I do? I answer, that at this day no signs or mira
cles will be given, because they compel only an
external belief, but do not convince the internal.
What did the miracles avail in Egypt, or among
the Jewish nation, who, nevertheless, crucified the
Lbrd ? So, if the Lord was to appear now in the
sky, attended with angels and trumpets, it would
have no other effect than it had then. (Luke xvi.
29-31). The sign, given at this day, will be
an illustration, and thence a knowledge and recep
tion of the truths of the New Church; some speak
ing illustration of certain persons may likewise
take place ; this works more effectually than mira
cles. Yet one token may perhaps still be given.
" You ask me, If I have spoken with the Apostles ?
To which I reply, I have spoken one whole year

with Paul, and also of what is mentioned in the
Epistle to the Romans iii. 28. I have spoken '
three times with John ; once with Moses ; and I
suppose a hundred times with Luther, who owned
to me that, contrary to the warning of an angel, he
had received the doctrine of salvation by faith
alone, merely with the intent that he might make
an entire separation from popery. But with* the
angels I have conversed these twenty-two years
past, and daily continue so to do : with them the
Lord has given me association, though there was
no occasion to mention all this in my writings.
Who would have believed, and would not have
said, show some token that I may believe? and
this every one would have said who did not sec
the like." — Documents, pp. 154, 155.
331. In 1767, our author was still in Stock
holm, observing with care the effect produced
by his writings. And in reply to a question,
"How soon the New Church is to be expect-,
ed ? " we have the following answer : —
"The Lord is preparing at this time a new
heaven of such as believe in Him, and acknowL
edge Him to be the true God of heaven and earth,
and also look to Him in their lives, which is to
shun evil and do good ; because from that heaven
shall the New Jerusalem, mentioned in Rev. xxi.
2, descend. . I daily see spirits and angels, from
ten to twenty thousand, descending and ascending,
who are set in order. By degrees as that heaven
is formed, the New Church likewise begins and
increases. The universities in Christendom are
now first instructed, from whence will come min
isters ; because the new heaven has no influence
over the old clergy, who conceive themselves to
be too well skilled in the doctrine of justification
by faith alone." — ' Documents, p. 125.
For, as he observes in another letter: —
" All confirmations, in things pertaining to the
ology, are, as it were, glued fast in the brains, and
can with difficulty be removed ; and whilst they
remain, genuine truths can find no place. Besides,
the new heaven of Christians, from whence the JVew
Jerusalem from the Lord will descend, (Rev. xxi. 1,
2,) is not yet perfectly settled." — Letters to Dr.
Beyer. Kant's Inquiries.
332. "It Was in this year that Kant's at:
tention was first called to the narrations which
were rife about Swedenborg. The philoso
pher describes his previous state of mind
with regard to supernatural occurrences.
He had made himself acquainted with a
great, number of the most probable stories,
but considered it wisest to incline to the
negative side, 'not that he imagined such
things to be impossible,' but because the in
stances are in general not well proved. This
not unreasonable scepticism he brought to
Swedenborg's cases. He had received the
account of them from a Danish officer, his
former pupil, who at the table of the Austrian
Ambassador, Dietrichstein, at Copenhagen,
with several other guests, read a letter just
received by the host from Baron de Lutzow,
the Mecklenburg Ambassador at Stockholm,
in which he said that he, in company with
the Dutch Ambassador, was present in the
Queen's palace when Swedenborg gave her the

84

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

message from her dead brother; This authen
tication surprised Kant, and as he prettily
says : ' Now in order not to reject blindfold the
prejudice against apparitions and visions by a
new prejudice, I found it desirable to inform
myself of the particulars of the transaction.'
How. few' of the matter-of-fact people. 'find it
desirable to inform themselves ' ! But to con
tinue, Kant instituted searching inquiries,
which ended in corroborating the affair ; and
Professor Schlegel also added his voice, that
it could by no means be doubted. Kant's
Danish friend being about to leave Copenha
gen, advised Kant to open a correspondence
with Swedenborg himself. This he did, and
his letter was delivered by an English mer
chant at Stockholm. Swedenborg received it
politely, and promised to reply. As no answer
came, Kant commissioned an English gentle
man then at Konigsberg, and who was going
to Stockholm, to make particular inquiries re
specting Swedenborg's alleged ' miraculous
gift.' This friend stated in his first letter to
Kant, that the most respectable people in
Stockholm attested the account of the transac
tion alluded to. He himself, however, he con
fessed, was still in suspense. His succeeding
letters were of a different purport. He had
not only spoken with Swedenborg, but had
visited him at his house, and was in aston
ishment at his case. Swedenborg, he said,
was a reasonable, polite and open-hearted
man. He told him unreservedly that God
had accorded to him the gift of conversing
with departed souls at pleasure. He was re
minded of Kant's letter ; he said that he was
aware that he had received it, and would
already have answered it, but that he should
proceed to London in the month of May this
year (1768), where he would publish a book in
which the answer, as to every point, might be
met with. There is somewhat of uncommon
candor in Kant's deportment throughout this
inquiry, the more so as the transcendental
system that he excogitated excludes reality
with triple bars from every sphere, and so
aggravates what the philosophers term the
' subjective ' portion of man's nature, as to
make all objects unattainable in their true
selves. But Kant had genius sufficient to let
him out occasionally from the prison of his
intellectual reveries. The anecdote is due to
Kant himself, even more than to Swedenborg.
Visit from Virgil. Deceased King.
333. " It is perhaps in this period of his
life that we may place an interview with him
recorded by Atterbom, the poet, in his Swe
dish Seers and Bards. ' A single anecdote,'
says Atterbom, ' in relation to his spiritual in
tercourse, we cannot refrain from introducing,
especially as none of those hitherto known so
artlessly delineates his peculiar and unre
strained mode of living, at the same time,
both in the natural and spiritual world. The

occurrence took place with a distinguished
and learned Finlander (Porthan), who, during
the whole of his life, believed rather too little
than too much. This learned man, when a
young graduate from the university, was on
his travels, and came to Stockholm where
Swedenborg was living. Far from being a
Swedenborgian, he on the contrary regarded
the renowned visionary as an arch-enthusiast;
still he thought it is duty to visit this wonder
ful old man, not merely out of curiosity to see
him, but also from a cordial esteem for one
who in every other respect was a light of the
North, and a pattern of moral excellence.
On his arrival at the house in which Sweden
borg resided, he was introduced into a parlor
by a good-humored old domestic, who went
into an inner apartment to announce the
stranger, and immediately returned with an
apology from his master, as being at that
moment hindered by another visit, Hut which
would probably not be of long duration ; on
which account the young graduate was re
quested to be seated for a few minutes — and
was left in the parlor alone. As he happened
to have taken his seat near the door of *he
inner apartment, he could not avoid hearing
that a very lively conversation was carried on,
and this during a passing up and down the
room: in consequence of which he alternately
perceived the sound of the conversation at a
distance, and then again immediately near
himself; and plainly, so that every word
might be heard. He observed that the con
versation was conducted in Latin, and that it
was respecting the antiquities of Rome : a dis
covery, after which, being himself a great
Latinist, and very conversant on the subject
of those antiquities, he could not possibly
avoid listening with the most intense attention.
But he was somewhat puzzled when he heard
throughout only one voice speaking, between
pauses of longer or shorter duration; after
which the voice appeared to have obtained an
answer, and to have found in the answer a
motive for fresh questions. That the hearer
of the persons conversing was Swedenborg
himself, he took for granted, and the old man
was observed to be highly pleased with his
guest. But who the latter was, he could not
discover ; but only that the conversation was
concerning the state of persons and things in
Rome during the time of the emperor Augus
tus : and particulars on these points were
elicited, which he with unavoidable and in
creasing interest endeavored to lay hold of,
since they were altogether new to him. But
as he became more and more absorbed in the
subject itself, and was endeavoring to forget
the marvellous in the treatment of it, the door
was opened ; and Swedenborg, who was rec
ognizable from portraits and descriptions of
him, came out into the parlor with a counte
nance beaming with joy. He greeted the
stranger, who had risen from his seat, with a

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

85

friendly nod, but merely in passing by him :
for his chief attention was fixed upon the per
son who was invisible to the stranger, and
whom he conducted with bows through the
apartment and out at the opposite door: re
peating at the same time, and in the most
beautiful and fluent Latin, various obligations,
and begging an early repetition of the visit.
Immediately afterwards, on entering again, he
went straight up to his later guest, and ad
dressed him with a cordial squeeze of the
hand : " Well, heartily welcome, learned Sir !
excuse me for making you wait ! I had, as you
observed, a visitor." The traveller, amazed
and embarrassed : " Yes, I observed it." Swe
denborg : " And can you guess whom ? " "Im
possible." " Only think, my dear Sir : Virgil !
And do you know : he is a fine and pleasant
fellow. I have always had a good opinion of
the man, and he deserves it. He is as modest
as he is witty, and most agreeably entertain
ing." "I also have always imagined him to
be so." " Right ! and he is always like him
self. It may, perhaps, not be unknown to
you, that in my first youth I occupied myself
much with' Roman literature, and even wrote
a multitude of Carmina, which I had printed
at Skara ? " "I know it, and all judges highly
esteem them." " I am glad of it ; it matters
little that the contents were respecting my
first love. Many years, many other studies,
occupations and thoughts, lie between that
period and the present. But the so unex
pected visit of Virgil awaked up a crowd of
youthful recollections ; and when I found him
so pleasant, so communicative, I resolved to
avail myself of the occasion, to ask him of
things concerning which no one could bet
ter give information. He has also promised
me to come again before long. . . . But
let us now talk of something else ! It is so
long since I have met with any one from Fin
land ; and besides a young Academician !
Come in, and sit down with me ! With what
can I serve you? But first give me an ac
count of every thing you can, both old and
new." And afterwards, — thus continues the
witness and deponent of this scene to one of
his intimate friends, from whose lips we re
ceived the account, — afterwards, during the
whole period of my intercourse with this sin
gular old man, whom I subsequently visited
several times, I did not perceive the least that
was extraordinary, excepting only his amazing
learning in all the branches of human sci
ence and investigation. He never afterwards
touched upon any thing supernatural or vision
ary. So insane as he appeared to me at first,
I nevertheless separated from him with the
greatest gratitude, both for his highly learned
conversation, and his constant and exceeding
kindness both in word and deed — and above
all, with the greatest admiration, although
mingled with regret, that, on a certain point,
a sCrew in the venerable man was loose or
altogether fallen away.'

334. " Here is a royal gate into history, for
the future to open. If we want the biogra
phy of Virgil, let Virgil tell it : no one else
can satisfy either biographer or reader. Vir
gil and his memory are alive ; for God is not
the God of the dead, but the God of the living.
There are no dead in the vulgar sense, and
there is no oblivion. There is want of spirit
ual sympathy in us, which kills the living, and
obliterates their memory. The ancient men
are secret, for we are estranged from their
love line. Antiquarianism cannot dig them
up, because they are not under ground. But
likeness of mind is an exorcism that they can
not refuse, and which properly applied, will
refresh their oldest memories, and make them
confidential. The highest who has left the
earth,, has its dear images with him, albeit
quiescent, for the most part, but may be led
down, when the Lord pleases, by the stairs of
the unforgettable .past, and visit our abodes.
It is only to open his mind worldwards, and
straight he can commune with an earthly seer
— if he can find one. The love we bear to
human story, the insatiable curiosity towards
early times, the very madness of antiquarianism,
demand this authentication, which it is plain,
Would be simply satisfying and nothing more..
It is then extraordinary that it is not common.
335. " The exact month of Swedenborg's
next foreign travel is uncertain, but just be
fore he undertook it, his friend* Robsahm met
him in his carriage riding out of Stockholm,
and asked him how he could venture upon so
long a journey, being eighty 3'fiars old ? and
whether they would ever meet again ? Have
no anxiety on that subject, said he, for if you
live we shall meet again here, as I have yet
another journey like this before me. We
also have it recorded that his repeated voyages
to and fro had become a matter of notoriety
at Elsinore, where he frequently visited the
Swedish Consul, M. Rahling; and it was
during the transit we are referring to that he
made the acquaintance of General- Tuxen, at
the Consul's table. The General questioned
him upon the report of the Queen of Sweden's
affair, and received an account of it from his
own lips. He also asked him how a man
might be certain whether he was on the road
to salvation or not. Swedenborg told him
that this was easy ; that he need only exam
ine himself by the ten commandments ; as for
instance, whether he loves and fears God ;
whether he is rejoiced at the welfare of others,
and does not envy them ; whether he puts
aside anger and revenge for injuries, because
vengeance belongs to God : and so on. If he
can answer this examination in the affirmative,
he is on the road to heaven ; if his heart is
the other way, then he is on the road to hell.
This led Tuxen to think of himself, as well as
others, and he asked Swedenborg whether he
had seen King Frederic V. of Denmark,
deceased in 1766, adding that though some
human frailty attached to him, yet he had-'

86

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

certain hopes that he was happy. Sweden
borg said, ' Yes, I have seen him, and he is
wel? off, and not only he, but all the kings of
the house of Oldenburg, who are all associated
together. This is not the happy case with our
Swedish kings.' Swedenborg then told him
that he had seen no one so splendidly minis
tered to in the world of spirits as the Empress
Elizabeth of Russia, who died in 1762. As
Tuxen expressed astonishment at this, Swe
denborg continued: 'I can also tell you the
reason, which few would surmise. With all
her faults she had a good heart, and a certain
consideration in her negligence. This induced
her to put off signing many papers that were
from time to time presented to her, and which
at last so accumulated, that she could not ex
amine them, but was obliged to sign as many
as possible upon the representation of her
ministers : after which she would retire to her
closet, fall on her knees, and beg God's for
giveness, if she, against her will, had signed
any thing that was wrong.' When this con
versation was ended, Swedenborg went on
board his vessel, leaving a firm friend and fu
ture disciple in General Tuxen.
Conjugial Love.
336. " It is probable that Swedenborg went
from Stockholm to London in the middle of
the year, according to what he signified to
Kant's friend.- However on November 8,
1768, we again meet him at Amsterdam,
whither he had gone to print another impor
tant work, The Delights of Wisdom concern
ing Conjugial Love, and the Pleasures of In
sanity concerning Scortatory Love. This
book he published with his name, as written
by Emanuel Swedenborg, a Swede.
337. " In every new view of mankind, and
in each fresh system of doctrines which pro
fesses to apply itself to the wants of an age,
the subject of marriage can hardly fail to
have an important place ; in many systems,
indeed, it furnishes the experimentum crucis,
and at once decides their pretensions. It now
devolves upon us to say a few words upon
this topic, in its connection with Swedenborg's
doctrines. 338. " The author affirms, upon a union
of experimental with rational evidence, that
sex is a permanent fact in human nature, —
that men are men, and women, women, in the
highest heaven as here upon earth : that it is
the soul which is male or female, and that sex
is thence derived into the mortal body and the
natural world; therefore that the difference
of sexes is brighter and more exquisite in
proportion as the person is high, and the
sphere is pure. The distinction not only
reaches to the individual, but it is atomically
minute besides ; every thought, affection and
sense of a male is male, and of a female is
feminine. The smallest drop of intellect or
will is inconvertible between the sexes; if

man's, it can never become woman's ; or vice
versa. The sexual distinction is founded upon
the two radical attributes of God, — upon his
divine love, and his divine wisdom ; whereof
the former is feminine, and the latter mascu
line. The union of these in Him is the di
vine marriage ; and the creation proceeds dis
tinctly from them, and images, or aspires to, a
marriage in every part, The lightning fiats
twine and kiss, ere ever they separate. The
world would be, and the church is, an ever
lasting wedlock. Therefore there are mar
riages in heaven, and heaven itself is a mar
riage. The text that ' in heaven they neither
marry, nor are given in marriage,' is to be
understood in a spiritual sense. It signifies
that the marriage of the soul with its Lord,
or what is the same thing, the entrance of
man into the church, which is the bride of the
Lamb, must be effected in this world, or it
cannot have place afterwards. It also signi
fies, that angels, whether men or women,
already have the marriage principle in them
as a ground of their angelship, or they could
not acquire it after death : hence they are vir
tually married, and do not marry, nor are
given in marriage. It is as though it had
been said, that no one goes to heaven, but
those who already are in heaven; or have
heaven in them, and are heaven. But this
Scripture by no means excludes the blessed
from that conjugial union which is their sum
mary bliss, and which is the foregone conclu
sion of their admission to eternal life. The
text, however, does exclude sensual and nat
ural views of marriage, and so is suitable in
its form to the Jewish mind and the corporeal.
nature, which otherwise would have conceived
only carnally of a celestial bond.
339. "We must guard, however, against
supposing that the spiritual is not real and!
bodily ; for every thing inward has its last
resort in substantive organization. The bodies
of angels are as ours in every part, but more
expressive, plastic, and perfect. Their con
jugial union, which is true chastity and play
ful innocence, is bodily like our own ; nay,
far more intimate : its delights, immeasurably
more blessed, and perceptible than on earth,
commence in the spirit, and are of the spirit
even in the body : its powers, springing from,
a divine fountain, are marred by no languor,
but spire in an unconsuming flame of peren
nial virility. This world, however, and not
the other, is the theatre of prolification ; the
fixed soil of nature alone produces new be
ings ; whence angelic marriages do not engen
der natural but spiritual births, which are tlie
various endowments of love and wisdom ;
wherefore, by this offspring or in-spring, the
partners breed in themselves human fulness,
which consists in desiring to grow wise on the
man's part, and in loving whatever belongs, to
wisdom on the wife's. Thus conjugial love is
a means of their eternal progression, by which

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

87

they become younger and younger, more and
more deeply the sons and daughters of the
Almighty, and are born again from state to
state as happier children in the cycle of wed
ded satisfactions.
340. " To conjugial love our author assigns
the highest position in the soul : in its descent
it is the gate by which the human race enters
into existence ; in its ascent and upper faculty
it is the door through which the Lord enters
into the mind. It is the appointed source of
all creatures, from which beneath springs gen
eration, and regeneration comes through it
from above. The purity of the source deter
mines the world's condition at any given period,
influencing posterities organically, and the
mind and will in their finest springs. Nay,
upon this depends the spiritual world itself;
for earthly marriage is the seminary of heaven,
as adultery is the seminary of hell. Children
born of parents imbued with truly conjugial
love, derive from thctee parents the conjugial
principle of goodness and truth, which gives
them an inclination and faculty, if sons, to
perceive whatever appertains to wisdom, and if
daughters, to love the things that wisdom teaches.
341. " It is plain that of an affection so ex
alted there are few patterns to be found on
earth, and that even where it dwells, it may
not be manifest ; and for this reason our au
thor was obliged to describe it from experi
ence in heaven, where it reigns in open day
as a fundamental love. Fact alone supplies
description, and the facts of conjugial union
were not given on this globe in that age ; it
was then needful to explore the heavens, in
which that ancient love is stored. For this
purpose, as the ages are differenced by this
very affection, he prayed to the Lord to be
allowed to visit them, and travelled in spirit
with an angel guide to the golden, silver, copper,
iron, and still later periods ; that is to^say, to
the men and women who are still in those
states. And every where he learned from the
best and the eldest the tale of their faithful
loves; or, as in the lower ages, observed that
the decadence of their state was in propor
tion to their want of fealty to the primeval
bond. He learned that the marriage of one
man with one wife is the law of heavenly
union, corresponding to the unity of God, to
the singleheartedness of man, to the' marriage
of the good with the true, and of the Lord
with the church. Polygamy, however, and
varying unions, were the sign and the cause
of a broken religion, and the avenues of sen
suality towards hell. He brought back to this
earth the documents of the other life on this
point, the Reports of the great epochs, and
these are given in his memorable relations,
a series of narratives between tfie ethical chap
ters, which complete by experience the field
which is giyen through doctrine in the latter.
342. " Never was monogamy so rescued
from the baser justifications of worldly pru

dence, and placed so merely on the pedestal
of religion and divine necessity, as in Swe
denborg's system : with him it is the ideal of
union, and every thing in the sexual commerce
is tried and judged by its tendency or approxi
mation to indissoluble marriage. Well may
the state be guarded, which is to be eternal :
well may the force be subject to heavenly
rules, whose effects extend through all gen
erations in the lines of time, and upward
through the hierarchies of that past, which is
but the depth and height of the present.
343. " Such, at least, is the consequence of
the creed, that sexual distinctions are eternal,
and monogamy their divine end : it evident
ly confers the heart of spirituality upon the
marriage tie, and tends to niaintain it for both
divine and human reasons. Nor are the ce
lestial reports devoid of interest in the mat
ter ; for were it not for them, the sanctity of
marriage would fail of present experience,
and come in. time into the bands of the philos
ophers who keep no account of their receipts.
[344. In the latter part of this work, and sepa
rate from it, is a short treatise on what might be
called, " The Infernal Pleasures of Insanity con
cerning Scortatory Love : " for none but infernal
spirits, and those whose minds are under their in
fluence, can possibly take delight in the grossest
perversions of all that is good and true. But let it
never be forgotten, that what Swedenborg says on
these unpleasant subjects, is by no means designed
as doctrinals for the New Church ; and in reading
this essay, the important distinctions must be con
stantly kept up, between the phrases " it is right,"
[fas est,) and it is allowed or permitted, [bicet ;) the
former having reference to the laws of Divine Order,
and the latter, to those of Divine Permission, to
prevent greater evils.
345. In this tract the author has given a virtual
commentary on the Divine Command '¦ — " Thou
shalt not commit adultery." " His object is to do
what no Protestant theologian has ever done, to
lay open from its inmost grounds the entire morale
of the seventh commandment. In accomplishing
this object he has, with a masterly power of analy
sis, discriminated between the different degrees of
guilt which attach to the greater or less departure
from the strict rules of chastity. ' The head and
front of his offending hath this extent, no more.'
Viewed in the light of Criminal Jurisprudence, it
bears the same relation to the command ' Thou
shalt not commit adultery,' as the statute law on
the different degrees of manslaughter does to the
command 'Thou shalt not kill.' The statute laws
wisely discriminate between murder and man
slaughter in the first, second and third degrees,
awarding a different degree of penalty to each.
But who, for that reason, would think of" charging
the laws with ' laxity of morals,' or with encour
aging murder ?
346. " Yet the charge of encouraging vice has
as little foundation in truth when applied to Swe
denborg as it would have if applied to the laws.
He discriminates the sins under this head into
eight degrees, and teaches that the greater the
departure from the right, the greater the sin and
consequent penalty, and of course, the slighter the
departure from strict rectitude, the less grievous
the sin and consequent penalty. He shows how,

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

when a man's heart appears to be fully set in him
to do evil in this respect, he may be restrained
from plunging into still greater evils than he is
already in the practice of, and how he may be led
into a state of comparatively less evil, and finally
back into the paths of true virtue. In all this there
is no intimation that any such practices are any
thing else than grievous sins, which are to be even
more strenuously striven against than other sins :
which is a reason for his being more minute. His
constant language in regard to them is, that they
are ' vile,' ' detestable to christians,' and ' lead to
hell.'"]— JV. Church Repository, vol. i. pp. 621,622.*
347. " We cannot quit the Conjugial Love
without noticing to the reader the author's
penetration upon a subject where a studious
old bachelor might be expected to have no
experience. It is an instance of the sym
pathy of genius, which can place itself in the
position of its object, and look outward from
the hearts of alien things. # Thus it was that
Swedenborg analyzed the male and the female
soul, and their faculties of conjunctivity ; thus
that he dived into the recesses of wedded life,
and laid down a science and a series of its
agreements and disagreements ; that he ex
amined its love, its friendship, and its favor,
at the different periods of life ; that he de
scribed to the life, but in .formal propositions,
the jealousies of the state, ' its burning fire
against those that infest wedded love, and its
horrid fear for. the loss of that love;' and
finally thus that he depicted the love of chil
dren, the spiritual offspring of conjugial love,
in its successive derivations ; and childless
himself, appreciated the circulation of inno
cence and peace, that the hearts of the young
establish in the home. Much, however, that
he has said belongs to his peculiar seership :
much of the psychology is of more than earth
ly fineness ; the distinctions are those of spir
itual light, and the delicacy of the affections
is that of spiritual heat ; which is not sur
prising, for the wives of heaven had been
communicative to our author." — Wilkinson's
Biography, pp. 158-171.
. 348. For a full representation of the sub
ject of Conjugial Love, as indeed all other
spiritual and theological subjects which the
author has treated of, the reader is referred
to the " Compendium " of his writings. And
we may say here, once for all, that as this Sum
mary of his Life is designed both for a Prefix
to that work, and also to be published sepa
rately, it may account both for the brevity
of this analysis of his writings, and for what
of unnecessary fulness also there may appear
in some of the notices of his theological works.
Also, for some repetition of occurrences which
are inserted both in the Life and in the Com
pendium. The object here is a double one
— to serve as a fitting Prefix to the Compen
dium, and to be published separately also.

* On the subject of Marriage and its opposites, see Noble's Ap
peal, Sec 6, Part 4, N. C. Repository, Vol. i, pp. 621-2, and A
Layman's Roply to Dr. Pond, Chap. x. p. 154. These moment
ous questions must be understood.

Christ's Power over all Flesh.
349. In this year, (1768) we have the fol
lowing, concerning the Lord's power, and the
bodies of angels, in a letter to Dr. Oettinger.
"You suggest a doubt in respect to Christ's
having power given Him over all flesh, and yet the
angels and heavenly beings [Angeli et Ceelites) have
not flesh, but lucid bodies. To this be pleased
to receive kindly the following reply : That by all
flesh, there spoken of, is meant every man, where
fore in the Word mention is sometimes made of
all flesh, which is to denote every man. As to
what concerns the bodies of the angels, they do
not appear lucid, but, as it were, fleshy, for they
are substantial and not material, and things sub
stantial are not translucent before the angels.
Every material thing, or substance, is originally
derived from what is substantial, and every man
cometh into this substantiality when he puts off,
by death, the material films or coverings, which is
the reason why man after death is a man, but
purer than before, comparatively as what is sub
stantial is purer than what is material. That the
Lord has power, not only over all men, but also
over all angels, is evident from His own words in
Matthew : ' All power is given to me in heaven, and
in earth,' (xxviii. 18)." — Documents, pp. 152, 153.
Doctrines of the New Church, and Com
mencement of Persecution.
350. " Swedenborg remained in Amster
dam during the winter of 1768-69, and early
in the spring of the latter year published his
Brief Exposition of the Doctrine of the New
Church, 'in which work,' as he says, 'are
fully shown the errors of the existing doc
trines of justification by faith alone, and of the
imputation of the righteousness or merits of
Jesus Christ,' which doctrines, he expected,
might probably be extirpated by this book.
He circulated it freely throughout Holland
and Germany ; but, on second thoughts, sent
only one copy to Sweden, to Dr. Beyer, re
questing him to keep it to himself. For
' true divinity in Sweden was in a wintry
state ; and in general, towards the North
Pole there is a greater length of spiritual
night than in the southern parts ; and those
who stand in that darkness may be supposed
to kick and stumble more than others against
every thing in the New Church which is the
produce of an unprejudiced reason and under
standing ; yet we are to admit some excep
tions to this observation in the ecclesiastical
order.' 351. " Swedenborg's anticipations with re
gard to his native country were not falsified
by the event, for already on the 22d of March,
1769, Dr. Ekebom, dean of the theological
faculty of Gottenburg, had delivered to, the
Consistory there a deposition of objections
against Swedenborg's theological writings,
laden with untruth, and full' of personal re
proaches. The dean branded his doctrine
' as in the highest degree heretical, and on
points the most tender to every Christian,

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

89

Socinian ; ' yet stated further, that he did
' not know Assessor Swedenborg's religious
system, and should take no pains to come at
the knowledge of it.' As for Swedenborg's
chief works, he ' did not possess them, and
had neither read nor seen them.' ' Is not
this,' says Swedenborg in reply, ' to be blind
in the forehead, and to have eyes 'behind,
and even those covered with a film? To
see and decide upon writings in such a man
ner, can any secular or ecclesiastical judge
regard otherwise than as criminal ? ' For
the rest our author's reply consisted in a cita
tion of some of the leading doctrines in his
works, those particularly on the divine trinity,
the holiness of Scripture, the unity of charity
and faith, and- the direction of faith towards
one person, namely, our Savior Jesus Christ ;
and he denied that his doctrine was heretical
according to judgments pronounced by the
chief ecclesiastical bodies in Sweden. ' Re
specting the other point,' says our author,
' namely, the charging those doctrines with
Socinianism, the same is a horrid blasphemy
and untruth; forasmuch as Socinianism signifies
a negation of the divinity of our Lord Jesus
Christ, when, in fact, His divinity, in this
doctrine of the New Church is principally
confirmed and proved, and that the Savior
has so fully completed the reconciliation and
redemption of man, that without his coming
no man could have been saved, see Apoc. Rev.
67, and in many other places ; in consequence
whereof, I consider the word Socinian to be a
scoffing and a diabolical reviling. This, with
the rest of the Doctor's " Reflections," may be
considered in the same sense as " the flood
which the dragon cast out of his mouth after
the woman, that he might cause her to be
swallowed up by the flood, during the time
that she was yet in the wilderness " (Apoc.
xii. 15). And it may come to pass that the
same which is mentioned in verse 17, may
likewise take place : " And the dragon was
wroth with the woman, and went to make war
with the remnant of her seed, who kept the
commandments of God, and have the testi
mony of Jesus Christ." ' The tenor of Scrip
ture, the Apostolic Creed, and whatever was
not self-contradictory in the orthodoxy of the
churches, he claimed to have upon his own
side. He requested of Dr. Beyer that his
reply might be communicated to the bishop
and the Consistory, and intended afterwards
to publish both sides, and possibly to found an
action at law upon the proceedings, unless the
dean should retract his scandal.
> 352. " At the end of May or the beginning
of June, Swedenborg left Amsterdam, en route
for Paris, ' with a design,' as he said, ' which
beforehand must not be made public' It ap
pears from this that he anticipated some diffi
culty with regard to the object of his mission.
This was no other than the publication of an
other little work, viz., The Intercourse between
12

the Soul and the Body, which he designed
to give to the world in the French capi
tal. He had spoken well in his theological
works of ' the noble French nation,' had
taken care to communicate his works to public
bodies and select individuals in France, where
also they had been in considerable request,
and now he desired to issue something from
the French press. It is probable that had his
present plan succeeded, he intended also to
publish in Paris that great summary of his
doctrines which he was then about to write,
and which was his last performance.
353. " Arrived in Paris he submitted his
tract to M. Chevreuil, Censor Royal and Doc
tor of the Sorbonne, who after having read- it,
informed him that a tacit permission to publish
would be granted him, on condition, ' as was
customary in such cases,' that the title should
say, ' printed at , London,' or ' at Amster
dam.' Swedenborg would not consent to this,
and the work therefore was not printed at
Paris. Hereupon a calumnious letter was
circulated in Gottenburg, which alleged that
he had been ordered to quit Paris, which he
denied as 'a direct falsehood,' and appealed
for the truth of the case to M. Creutz, the
Swedish ambassador to France.
354. " Rumor has been busy with him upon
this journey. The French Biographie Uni-
verselle connects him with an artist named
Elie, who it is alleged supplied him with
money, and furthered his presumed designs.
Indeed he has been accused of a league with
the illumines, and with a certain politico-theo
logical free masonry, centuries old but always
invisible, which was to overturn society, and
foster revolutions all over the world. We
can only say, that our researches have not
elicited these particulars, and that every au
thentic document shows that Swedenborg stood
always upon his own basis, accepted money from
no one, and was just what he appeared — a
theological missionary, and nothing more.
Still as there is generally a grain of truth in
even the most preposterous lies, we shall be
glad to look out in this direction for biograph
ical materials. Whatever else they be, they
shall at least be welcome.
355. "In the autumn of this year (1769),
Swedenborg had left Paris, and was in London,
where he published his little brochure on The
Intercourse between the Soul and the Body.
It was during this sojourn of two or three
months that the most intimate of his English
friends, Dr. Hartley, Rector of Winwick, m
Northamptonshire, drew from him a short ac
count of himself, as a means of refuting any
calumnies that might be promulgated after his
departure. Dr. Hartley had thought that
Swedenborg was hardly safe in his own country,
and that possibly he was pressed for money.
In course of this mild and modest document,
Swedenborg set him right on these topics.
' I live,' says he, ' on terms of familiarity

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LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

and friendship with all the bishops of my
country, who are ten in number; as also with
the sixteen senators, and the rest of the nobil
ity; for they know that I am in fellowship
with angels. The king and queen also, and
the three princes their sons, show me much
favor: I was once invited by the king and
queen to dine at their table — an honor which
is in general granted only to the nobility of
the highest rank ; and likewise, since, with
the hereditary prince. They all wish for my
return home : so far am I from being in any dan
ger of persecution, in my own country, as you
seem to apprehend, and so kindly wish to pro
vide against; and should any thing of the kind
befall me elsewhere, it cannot hurt me. . . .
I am a Fellow, by invitation, of the Royal
Academy of Sciences of Stockholm, but I
never sought admission into any other literary
society, as I belong to an angelic society,
wherein things relating to heaven and the
soul are the only subjects of discourse and
entertainment, whereas the things that occupy
the attention of our literary societies are such
as relate to the world and the body. . . .
As to this world's wealth, I have what is suf
ficient, and more I neither seek nor wish for.'
356. " We presume that Swedenborg lodged
with Shearsmith in Cold Bath Fields during
this short sojourn in London.
357. " On his departure from England, he
had requested his friend, Dr. Messiter, to
transmit certain of his works to the Divinity
Professors of the Universities of Edinburgh,
Glasgow, and Aberdeen, and the letters which
passed upon this occasion furnish a testimony
to his personal character from one who knew
him well. Dr. Hartley, Dr. Messiter (M. D.),
and Dr. Hampe, who was preceptor to George
I., were his chief English friends.
358. "In September he quitted London,
and returned to Stockholm, arriving in the
latter capital at the beginning of October.
On his arrival he was kindly received by all
classes of people, and at once invited by their
royal highnesses the hereditary prince and his
sister, with both of whom he conversed. He
also dined with several of the senators, and
talked with the first members of the Diet, and
with the bishops there present, who all be
haved very kindly to him, excepting his
nephew, Bishop Filenius. A storm, however,
had been brewing during his absence, and he
' now had to meet it. Dr. Hartley's fears were
justified by the facts, though not by the ulti
mate event. But before we turn to this new
page of his life, we must give some account
of the works, that he had just published abroad.
359. " The Brief Exposition is the forerunner
of the True Christian Religion, to be noticed
presently. It is a criticism on the doctrines
of the Catholic and Protestant churches, from
the point of view of the New Church. The
author premises a statement of the doctrinal
views of the three churches, for the sake of

comparison between them. The Catholic
doctrinals are excerpted from the records of
the Council of Trent ; the Protestant, from
the Formula' Concordice composed by persons
attached to the Augsburg Confession. These
churches indeed dissent upon various, points,
but are agreed as to the fundamentals, of a
trinity of persons, of original sin, of the im
putation of Christ's merits, and of justification
by faith alone. Respecting the latter tenet,
however, the Catholics conjoin the faith with
charity or good works, while the leading. Re
formers, in order to effect a full severance
from the Romish communion as to the very
essentials of the church which are faith and
charity, separated between the two. Never
theless the Reformers adjoin good works, and
even conjoin them to their faith, but in man
as a passive subject, whereas the Roman
Catholics conjoin them in man as an active
subject. The whole system of theology in
Christendom is founded upon an idea of three
Gods, arising from the doctrine of a trinity
of persons, and falls when that doctrine is re
jected, after which saving faith is possible.
The faith of the present day has separated
religion from the church, since religion con
sists in the acknowledgment of one God, and in
the worship of Him from faith grounded in
charity. The doctrine of the present church
is interwoven with paradoxes, to be embraced
by faith ; hence its tenets gain admission into
the memory only, and into no part of the un
derstanding above the memory, but merely
into confirmations below it. They cannot be
learned, or retained, without difficulty, nor be
preached or taught without using great care
to conceal their nakedness, because sound
reason neither discerns nor perceives them.
They ascribe to God human properties in the
worst sense of the term. The heresies of all
ages have sprung from the doctrine founded
on the idea of three Gods. This has deso
lated the church, and brought it to its con
summation. The Catholic laity, however,
have for the most part ceased to know any
thing of the essential doctrinals of their
church, these being lost for them in the nu
merous formalities of that religion, and hence,
if they recede in part from their outward
forms, and approach God the Savior immedi
ately, taking the Sacrament in both kinds,
they may be brought into the New Church
more easily than the Reformed communities.
360. " These are a few of the propositions
of this little treatise, which for its destructive
logic, is unequalled among Swedenborg's
works. If rational assault could have carried
the outworks of the existing creeds,- this
work would have had the effect; and Swe
denborg would have been justified in his
hope, that the errors of the churches might
be ' extirpated ' by a book. But an error
whose first condition lies in the prostration of
the understanding, is good, so far, a°-ainst

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

91

rational attacks. Dialectics make no impres
sion on whoever believes that man is a spir
itual fool, doomed by his constitution to believe
in nonsense and 'absurdity : that is to say, in
what would be such if he dared to judge it by
his reason. This fortress, viz., the denial of
the mind itself by both churches, is therefore
yet unstormed by our author's artillery; and
it is evident that more real and terrible means
must gather to battle around it, before it will
capitulate. At the same time, the longer it
holds out, the more is the laity separated from
the clergy ; the more the sciences and posi
tive knowledge claim the earth to its very
walls ; the more the clerical garrison is starved
in the sight of the abundance of natural truth ;
and in the end, the more likely it is that some
convulsion, either mental or worldly, will
sweep away the strong offence, and substitute
a people's church upon its desert site.
Intercourse between the Soul and Body.
361. " The Intercourse between the Soul and
the Body is a work in which the author brings
hi3 spiritual sight to bear upon the solution
of that old problem. , In this world, the soul
is unseen, excepting through the body ; and
though consciousness affirms its existence, yet
philosophy gives it no qualities that warrant
us to say what it is. In short, philosophy
crushes the question, and insists that there is
no what in the case. The consequence is,
that we too often regard the soul as a floating
and indeterminate entity of no weight to coun
terbalance the world and the senses. This
gives rise to the doctrine of Physical Influx,
which means in brief the omnipotence of out
ward objects and of sense, in controlling and
filling the inward faculties, and even accord
ing to many in creating them. The contrary
view is that of spiritual influx, in which the
soul, whatever it be, is seated upon the throne
of the human powers, takes from the senses
whatever it wills, and acts according to cir
cumstances from its own wisdom. There is a
third system, that of Leibnitz, named preestab
lished harmony, wherein neither soul nor body
acts upon the other, but each concurs with the
other, and does what the other does ; much as
two men might move their arms or legs to time
under some ordering common to both. The
theory of spiritual influx is that which Swe
denborg adopts ; and which he fills with his
experience. 362. " The problem of this link had dwelt
with his understanding from his earlier days,
and he had given a keen refutation of Leib
nitz when writing his anatomical works ; for
he saw that that great genius was not solving
the question by his hypothesis, but only ren
dering it insuperable, by propounding as a
solution a statement still more knotty ; since
his preestablished harmony required in point
of fact a second soul to move two bodies in
stead of one. For the drill effecting the har

mony of course proceeded from some word
of command ; in short, from a more inscruta
ble soul. Preestablished harmony was there
fore to Swedenborg but another name for
methodical darkness, which terminated the
thought that it professed to extend. ^
363. " Now here we see the value of spir
itual sight on a difficult point. While the soul
was unknown, its manner of communication
with the body was necessarily occult, but when
it is actually seen as the man himself, with all
his looks, members and garments about him,
then the matter took a practical form, and he,
the soul, was united to the body, because he
wanted it lo supply his sensations from, and
do his work in, the world. The error lay in
thinking of the soul as not a body, and not a
man ; the power of the truth in looking from
humanity as the way of answering the ques
tion- The soul, in this new view, is the com
plete man ; the body is his fit natural garment.
The latter he puts on, by a divine necessity,
to clothe the spiritual essence from the rude
ness of this world, and to enable him to work
amid its inclemencies, and to gather its fruits
of wisdom, for a convenient season. In this
case there are all the common motives for the
union of the soul-man with the body-man, that
there are for our union with our clothes, with
our houses, and with every circumstance that
we draw around us to .extend our lives and
build up our state. This once seen, analogy
points out a thousand links between the spir
itual and the natural man, every one of which
is practical, and of daily force.
364. "Swedenborg also illustrated the doc
trine of the influx of the soul into the body,
by the analogous influx of the whole spiritual
world into the natural As a scientific man,
he had already seen the law of spheres afar
off in the doctrine of Modifications, which
recognized the manner in which the vital and
other vibrations permeate the world ; in which
the Word of God and the words of man — in
which all expressions, whether looks, voices,
acts, or things — make their way through the
universe, and infect with their own life and
power the system and its parts. But when
he visited the inner world, the matter came
under conditions suited to experimental sci
ence. He now touched the reality of spheres.
The scents, colors and forces environing hu
manity struck his opened senses, and he was
amazed at their tidal power. As every spirit
belongs to some province of the Grand Man,
his presence excites correspondently that part
of the human body to which he answers.
When a liver spirit approached to Sweden
borg, he felt the influx, sometimes before the
spirit came in view, in his own hepatic region,
and he knew the quality of the spirit from his
operant sphere. When one of the eye men or
of the heart men came near him, his own eyes
or heart, sympathetically affected, told him at
once whither the new comer belonged. When

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LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

evil spirits sought him, the maladies or pains
to which they answered were excited for the
time in his system; he knew therefore that
spiritually these messengers were even such
diseases. Hypocrites gave him a pain in the
Jeeth, because hypocrisy is spiritual toothache.
Moreover each spirit appeared in the plane
of the part whereto he corresponded ; for the
cosmogony of the spiritual world is human,
and hence the human body is the pivot round
which it plays. Nay, the body has its human
form from the circumpressure of the human
spiritual world, which, so to speak, deposits
and maintains it, much as each cell of the ma
terial body is laid and preserved by the plan
and pressure of the whole.
Persecution, and Defence of his Opinions.
365. "We have mentioned already that in
this year (1769) Swedenborg had found, on
his return to Sweden, that his peaceful life
was to be interrupted by misrepresentation
and persecution. It is surprising that he had
proceeded so long in promulgating doctrines
condemnatory of the Lutheran creed, without
drawing down upon himself the vengeance of
the clergy. His works, however, were writ
ten in Latin, and but little known in Sweden,
which made it, for a time, not worth while to
notice them. But when eminent persons like
Drs. Beyer and Rosen, as well as others en
joying still higher dignity in the church, be
came avowed disciples and propagators of their
sentiments, the matter became serious; and
the clergy, ever sensitive of innovation, deter
mined to crush the new doctrine in the bud.
Dean Ekebom at Gottenburg was the origina
tor of the movement. The clerical deputies
from that town were instructed to complain
of Swedenborg and Dr. Beyer in the Diet.
The tactics of his adversaries were sufficiently
cunning ; he was to be put upon his trial, and
examined ; and as, when questioned, there
was no doubt that he would assert openly his
divine commission and spiritual privileges, it
would then be easy to declare him insane, and
consign him to a madhouse. One of the sen
ators, (it is said Count Hopken,) disclosed to
him by letter this plot, and advised him to
quit the country. On receiving the informa
tion, he was greatly affected, and retiring to
hfe garden, fell upon his knees, and prayed
that the Lord would direct him what to do.
A response was immediately received from an
angel, that ' he might rest securely upon his
arm in the night,' whereby is meant that night
in which the world is sunk in matters pertain
ing to the church. Assured by this comfort
ing message, Swedenborg, who was not allowed
to be present at the debates on his cause, and
knew nothing of the details of what happened,
enjoyed the calm in his chamber, and let the
storm rage without as much as it pleased.
Clamor, indeed, he knew that there was among
a great part of the clerical body ; but ' clamor,'

as he wrote to Dr. Beyer, 'does no harm,
being like the ferment in new wine, which
precedes its purification ; for unless what is
wrong be winnowed, and rejected, the right
cannot be discerned or received.' For this rea
son (Dec. 29, 1769) he ' did not stir one step to
defend his cause, knowing that the Lord Him
self, our Savior, defends his church.' It was
finally concluded at the Diet and in the Coun
cil, not to touch his person ; a resolution owing
in great part to the rank and character of the
accused, and to his relationship to many noble
families, both in and out of the church.
366. " But we must return to the beginning
of this affair, to give the details. The party
in Gottenburg, headed by Dean Ekebom,
found a ready instrument at Stockholm in
Bishop Filenius, then president of the House
of Clergy, for carrying their complaint directly
before the Diet. The first obnoxious meas
ure taken was the stoppage of a number of
copies of Swedenborg's work on Conjugial
Love at Nork-joping, whither he had sent
them from England, in anticipation of his own
arrival, intending, when he came to Sweden,
to make presents of them, as was his wont.
They were however detained for examination,
according to a law prohibiting the introduc
tion of books reputed contrary to the Lutheran
faith. Swedenborg naturally turned to his
nephew, Bishop Filenius, requiring an ex
planation of the affair, and requested the
Bishop's friendly offices to have the box
cleared. Filenius embraced and kissed him,
and cordially promised his assistance ; not
withstanding which he did every thing in his
power to insure the confiscation of the books.
When this became apparent, Swedenborg ex
postulated with him, and he now insisted on
the work being revised, before it was given
up. It was urged by the author, that as his
treatise was ' not theological, but chiefly moral,'
its revisal by clerical order was unnecessary,
and would be absurd ; and that the exercise
of such a censorship would pave the way for
a dark age in Sweden. Filenius was inflexi
ble, and his intentions manifest. Swedenborg,
deeply aggrieved by the duplicity of the Bish
op his relation, likened him to Judas Iscariot,
and said pointedly, in allusion to the foregoing
circumstances, that ' he who spoke lies, lied
also in his life.' In the mean time he took
good care to distribute the work to those he
intended to receive it, bishops, senators, and
members of the royal family, from a number
of copies that he had himself brought home.
367. " He was now determined to clear the
matter up, and made inquiries among others
of the bishops, as to how the case stood with
his writings. They all told him that they
supposed the books had merely been taken care
of until his return; that they knew nothing
of any other detention ; that if such there
were, Filenius had acted on his own authority.
He had indeed made a representation on the

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93

subject in the Diet, but the clerical house had
not received his motion, had not even regis
tered it among their proceedings, and above
all, had sanctioned no confiscation.
368. " The proceedings in the Diet, as he
afterwards learned, had been somewhat as fol
lows. The Bishop Filenius, who attacked
Swedenborg,' in the first instance from a se
cret dislike, but afterwards out of inveteracy,'
had gained over some members of the clerical
order to his own views. He procured the ap
pointment of a committee of the House of
Clergy on the Swedenborgian cause. Its de
liberations were kept secret. But though it
consisted of bishops and professors, this com
mittee, after hearing evidence, ignored the
charges of Filenius, and terminated with a
report in Swedenborg's favor; in the course
of which they took occasion to speak of him
' very handsomely and reasonably.' Filenius,
however, gained one point; viz., that a me
morial should be presented to the King in
Council, requesting the attention of the Chan
cellor of Justice to the troubles at Gottenburg.
This was intended to procure a censure upon
Drs. Beyer and Rosen, and indirectly upon
Swedenborg also. In consequence, a letter
was addressed by the Chancellor to the Con
sistory, to desire its opinion upon the affair ;
which occasioned the subject to be again agi
tated for two days in the Council, where the
king presided.
369. "When matters came to this pass,
Swedenborg at once, May 10, 1770, addressed
his majesty in a bold and characteristic memo
rial. He complained that he had met with
usage the like of which had been offered to
none since the establishment of Christianity in
Sweden, and much less since there had exist
ed liberty of conscience. He recapitulated
his grievances. He said that he had been
attacked, calumniated and menaced, without
the opportunity of defending himself; though
truth itself had answered for him. He re
minded his majesty of an interview that had
passed between them. 'I have already in
formed your majesty,' says he, ' and beseech
3'ou to recall it to mind, that the Lord our
Savior manifested himself to me in a sensible
personal appearance ; that he has commanded
me to write what has been already done, and
what I have still to do ; that he was after
wards graciously pleased to endow me with the
privilege of conversing with angels and spirits,
and of being in fellowship with them. I have
already declared this more than once to your
majesty in the presence of all the royal family,
when they were graciously pleased to invite me
to their table with five senators, and several
other persons ; this was the only subject dis
coursed of during the repast. Of this I also
spoke afterwards to several other senators;
and more openly to their excellencies Count" de
TJessin, Count Bonde, and Count Hopken, who
are still alive, and were satisfied with the truth

of it. I have declared the same in England,
Holland, Germany, Denmark, and at Paris,
to kings, princes, and other particular persons,
as well as to those in this kingdom. If the
common report is to be believed, the chancel
lor has declared, that what I have been re
citing are untruths, although the very truth.
To say that they cannot believe and give
credit to such things, therein will I excuse
them, for it is not in my power to place others
in the same state in which God has placed
me; so as to be able to convince them, by
their own eyes and ears, of t}ie truth of those
deeds and things I publicly have made known.
I have no ability to capacitate them to con
verse with angels and spirits, neither to work
miracles to dispose or force their understand
ings to comprehend what I say. When my
writings are read with attention and cool reflec
tion (in which many things are to be met with
heretofore unknown), it is easy enough to con
clude, that I could not come to such knowledge
but by a real vision, and by conversing with
those who are in the spiritual world. . . .
This knowledge is given to me from our Sa
vior, not for any private merit of mine, but for
the great concern of all Christians' salvation
and happiness ; and as such, how- can any one
venture to assert that it is false ? That these
things may appear such as many have had no
•conception of, and of consequence, that they
cannot easily credit, has nothing remarkable
in it, for scarcely any thing is known respect
ing them.'
370. " He concluded by throwing himself
upon the king's protection, and by requesting
the monarch to command for himself the opin
ion of the reverend clergy on his case ; also
the production of the various documents that
had passed at Gottenburg and elsewhere ; in
order that he, and those maligned along with
him, might be heard in their defence, this
being their right and privilege. The only
advice, he protested, that he had given to Drs.
Beyer and Rosen, was to address themselves
to our Lord and Savior Jesus Christ, as a
means to heavenly good and blessedness, for
he only has all power in heaven and on earth,
(Matt, xxviii. 18.)
371. " The latter point was in truth the
core of the controversy that was raging about
him, and was one which his writings are cal
culated to provoke wherever they are dissemi
nated. Is prayer to be addressed to the Fa
ther, or to the Redeemer? to the invisible
Being, or to God with us ? to the revealed
Divine Face and Body, or to the unrevealed
Divine Soul? Have worship and prayer a
definite object or not ? Swedenborg ably cited
on his own side the text of scripture, the
Angsburg Confession, the Formula Concordias,
and the Liturgies of his own Communion;
and showed that wherever the church had de
parted from vagueness and mystery, its prac
tices were accordant with his views. To the

94

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

Son of God, born in time, every son of time
must address himself, in order to find salva
tion. Were this doctrine taken away, he
averred that he would rather live in Tartary
than in Christendom. Did the persecution
against him succeed, it might amount to a
prohibition from the clergy against their flocks
addressing prayer to the personal Savior: a
dangerous issue, which probably his opponents
foresaw, and were not prepared to accept. It
does not appear that throughout the dispute,
his visions were brought upon the carpet, oth
erwise than as furnishing the general charge
of unsoundness of mind, which, as we have
seen, certain members of the House of Clergy
meditated, but did not venture to bring for
ward.¦ 372. " King Adolphus Frederic had in the
mean time already commanded the members
of the Consistory of Gottenburg to send in
an unequivocal representation of the light in
which the assessor's principles were regarded
by the Consistory. On the 2d of January,
1770, Dr. Beyer, as one of the members, vol
unteered a declaration on the subject, in which
he gave a manly testimony in favor of Swe
denborg and his doctrines, citing his own ex
perience about them, and his views of their
moral and spiritual tendency. ' Convinced
by experience,' says he, ' I must in the first
place observe, that no man is competent to
give a just and suitable judgment of those
writings, who has not read them, or who has
read them only superficially, or with a deter
mination in his heart to reject them, after hav
ing perused, without examination, some de
tached parts only: neither is he competent,
who rejects them as soon as he finds any thing
that militates against those doctrines which he
has long cherished and acknowledged as true,
and of which perhaps he is but too blindly
enamoured : nor is he competent, who is an
ardent, yet undiscriminating biblical scholar,
that, in explaining the meaning of the Scrip
tures, confines his ideas to the literal expression
or signification only : and, lastly, neither is he
competent, who has altogether devoted himself
to sensual indulgences, and the love of the
world.' He concluded his memorial as follows :
' In obedience, therefore, to your majesty's most
gracious command, that I should deliver a
fulltand positive " declaration " respecting the
writings of Swedenborg, 1 do acknowledge it
to be my duty to declare, in all humble confi
dence, that as far as I have proceeded in the
study of them, and agreeably to the gift grant
ed to me for investigation and judgment, I
have found in them nothing but what closely
coincides with the words of the Lord Himself,
and that they shine with a light truly divine.'
373. " The Consistory, as a body, came to
no report upon Swedenborg's Writings ; and a
short time before he left Sweden on his last
voyage, being in the king's company, the latter
said to him : ' The Consistory has been. silent

on my letters and your "works ; ' and putting
his hand on Swedenborg's shoulder, he added:
' We may conclude that they have found noth
ing reprehensible in them, and that you have
written in conformity to the truth.'
374. "Throughout this affair, his adversa
ries attempted in vain to ruffle his calmness,
by personal invective. He answered them
with honest vigor, but always from the facts
of the case. Against ' the indecent barkings
of the Dean,' he told Dr. Beyer, in a private
letter, ' they must not throw stones to drive
them away.' And he wrote to Mr. Wenn-
gren, a magistrate of Gottenburg, that as for
certain 'merciless slanderers' in the clerical
party, their expressions ' had fallen on the
ground like fireballs from the clouds, and
there had gone out.' In the mean time Swe
denborg persevered in his own course, with
an efficacious industry which neither this tur
moil, nor his advanced years, abated for a
moment. 375. " Here our narrative of the affair
ceases. Swedenborg, before his last^eparture
from Sweden, addressed a letter to the Uni
versities of Upsal, Lund, and Abo, asserting
that each of the estates of the kingdom ought
to have its consistory, and ought not to ac
knowledge the exclusive authority of that at
Gottenburg. He declared (in another place)
that religious matters belong to others' also
besides the priestly order. It appears that,
notwithstanding the termination of the contro
versy in his favor, his adversaries had suc
ceeded in enforcing a strict prohibition against
the importation of his writings into Sweden,
as he found out the next year (1771). In
consequence of this, it was his intention to
send in a formal complaint to the States Gen
eral against the Counsellor of State, the pre
sumed instrument of the prohibition ; but
whether he fulfilled this purpose we do not
know." — Wilkinson's Biography, pp. 174-195.
Spiritual Phenomena. The Insane and Idiotic.
376. We find also, in this year, the follow
ing account concerning some remarkable par
ticulars which took place with the wife of Dr.
Beyer, while upon her! death bed. It is in a
letter to the Dr., in reply to his questionings.
"The remarkable particulars related concern
ing your wife, in her dying hours, were wrought
through the impression of two clergymen, who so
directed and employed her thoughts in conversa
tion, as to effect a conjunction with such spirits as
she then spoke of. In the hour of death, it hap
pens at times, to some people, that they are in a
state of the spirit. The spirits, who first spoke
through her, were of the dragon's society, that
were cast out of heaven, agreeably to the predic
tion in the Revelation, xii. They are thence
become so filled with enmity and hatred towards
our Savior, and, consequently, towards His holy
Word, and all that belongs to the New Church,
that they cannot even bear to hear the name of
Christ mentioned. When the sphere of the Lord,
proceeding from the heavens, lights on them, they

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

95'

become as it were mad, and in a terrible rage ; and
directly seek to hide themselves in holes and cav
erns, as' spoken of in the Revelation, vi. 16. Your
deceased wife was with me yesterday, and informed
me of a variety of things concerning what she
thought, and what she had spoken to you her hus
band, and to the clergymen, the seducers. Were
I at this time near you, I could relate a number of
things on this head, which will not admit of being
sent in writing. — I remain, &c,
" Emanuel Swedenborq.
" Stockholm, October 30, 1769."
377. In the same year, also, appears the
tetter to Dr. Beyer, in which he makes men
tion of the state of idiots and of the insane',
after death. He says : —
" There exist spiritual diseases and spiritual
uses in the other life which correspond with the
natural diseases and cures in this world, so that
the correspondences effect such things when they
happen. And as there are no natural diseases
among the spirits in the spiritual world, there are
neither any hospitals ; but instead of them there
are spiritual madhouses, in which are those who
theoretically denied God, and in others, such as
practically did the same. Those who in the world
were idiots, at their arrival in the other world are
also foolish and idiots ; but being divested of their
externals, and their internals opened as is the case
with them all, they acquire an understanding agree
able to their former quality and life, inasmuch as the
actual follies and madnesses dwell in the external
natural man, and not in the internal spiritual."
Documents, p. 129, 130.
Offering to Science. Journey to Amsterdam.
An Evening at Copenhagen.
378. " At this period of his life Sweden
borg made a last offering to his old* associates
of the Royal Academy of Sciences of Stock
holm. This was couched in a letter, in which,
after explaining some of the correspondences
of the Scripture, he ended as follows : ' Inas
much as the science of correspondences was
the science of sciences and the wisdom of the
ancients, it is important that some member of
your Academy should direct his attention to
that science. He may begin, if he pleases,
with the correspondences discovered in the
Apocalypse Revealed, and proved from the
Word. If it be desired, I am willing to un
fold and publish the Egyptian hieroglyphics,
which are nothing else than correspondences ;
a task that no other person can accomplish.'
How fixedly Swedenborg must have dwelt in
the inward, to imagine that the Royal Acade
my would undertake such an inquiry, or that
a purely spiritual explanation of the hiero
glyphics would satisfy the men of that age !
So far as hi'eroglyphical interpretation has
gone, the sense elicited is any thing but spir
itual ; and the less spiritual, the more accept
able to the scientific man. Nevertheless the
existing interpretations do not exclude a
deeper significance lying at the roots of the
symbols ; an interpretation of them not as
parts of language, but as ciphers of nature.
But the time has not yet arrived for such an

inquiry. One cannot help recalling what
Swedenborg said to Hartley, that he sought
admission into no literary society, because he
belonged to an angelic society, wherein things
relating to heaven and the soul were the only
subjects of entertainment. The Royal Acade
my of Stockholm was not an angehc society.
Whether this communication was presented
to the Academy, and, if so, how it was received,
we are not aware : Swedenborg also sent it to
Dr. Hartley, with a request that his circle of
friends would investigate the subject. It has
since been published as an appendix to the
White Horse.
379. " From the beginning of October, 1769,
until August, 1770, he resided at his house in
the environs of Stockholm. On the 23d of
July in the latter year, on the eve of depart
ing for Amsterdam, he took his leave by letter
of Dr. Beyer, ' hoping that our Savior would
support him in good health, keep him from
further violence, and bless his thoughts.' On
the day that he quitted Stockholm, he called
upon M. Robsahm in the bank of Sweden, of
which that gentleman was a director, and
lodged in his hands a protest against any ju
dicial examination of his writings during his
absence. M. Robsahm asked him, as before
the other journey, whether they would ever
meet again ? He answered in a gentle and
affectionate manner, ' Whether I shall return,
I do not know, but of this you may be certain,
for the Lord has informed me of it, that I shall
not die until the book that I have just finished
is printed. Should we not see each other
again in this world, we shall meet in the pres
ence of the Lord if we have kept his com
mandments.' ' He then,' says Robsahm, ' took
leave of me .in as lively and cheerful a way as
if he had been a man of middle age.' And
so he passed from his fatherland.
380. " On the voyage to Amsterdam, the
ship that carried him was detained for several
days by contrary winds off Elsinore, and Gen
eral Tuxen, hearing that Swedenborg was in
the offing, determined to improve their ac
quaintance, and taking a boat went off to see
him. He was introduced by the Captain, who
opened the cabin door, and shutting it after
him, left him alone with Swedenborg. The
Assessor was seated in an undress, his elbows
on the table, and his hands supporting his face, ,
which was turned towards the door ; his eyes
open, and much elevated. The General at
once addressed him. At this he recovered
himself, (for he had been in a trance or ecsta
sy, as his posture showed) rose with some
confusion, advanced a few steps from the table
in visible uncertainty, and bid him welcome,
asking from whence he came. Tuxen replied
that he had come with an invitation from his
wife and himself, to request him to favor them
with his company at their house ; to which he
immediately consented, and dressed himself
alertly. The General's wife, who was indis-

96

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

posed, received him in the house, aDd request
ed his excuse if in any respect she should fall
short of her wishes to entertain him ; adding
that for thirty years she had been afflicted
with a painful disease. He politely kissed
her hand, and answered, ' 0, dear, of this we
will not speak ; only acquiesce in the will of
God, it will pass away, and you will return to
the same health and beauty as when you were
fifteen years old.' The lady made some reply,
to which he rejoined, ' Yes, in a few weeks.'
From which they concluded him to mean, that
diseases which have their foundation in the mind,
and are supported by the infirmities of the
body, do not disappear immediately after death.
381. "We have hitherto had little opportu
nity of being introduced to Swedenborg in pri
vate life ; we have seen him at the mines, at his
office, at his desk, and in the Diet ; let us now
spend a portion of an evening with him at Gen
eral Tuxen's. Even if it illustrates no doc
trine, yet it is always coveted to enjoy the fa
miliar presence of extraordinary persons, and
to find that their habiliments and corporeal
mould are like our own. The brotherliness of
mankind is gratified by these near occasions,
even as more sublime but not dearer emotions,
by the aspect of genius on its public days.
382. " ' Being then together,' says General
Tuxen, ' in company with my wife, my now
deceased daughter, and three or four young
ladies, my relations, he entertained them
very politely and with much attention on in
different subjects, on favorite dogs and cats
that were in the room, which caressed him
and jumped on his knee, showing their little
tricks. During these trifling discourses, mixed
with singular questions, to all of which he
obligingly answered, whether they concerned
this or the other world, I took occasion to say,
that I was sorry I had no better company to
amuse him than a sickly wife and her young
girls ; he replied, " And is not this very good
company ? I was always very partial to the
ladies' society." . . . After some little
pause he cast his eyes on a harpsichord, and
asked whether we were lovers of music, and
who played upon it. I told him we were all
lovers of it, and that my wife in her youth
had practised, as she had a fine voice, perhaps
better than any in Denmark, as several per
sons of distinction, who had heard the best
singers in France, England and Italy, had
assured her ; and that my daughter also played
with pretty good taste. On this Swedenborg
desired her to play. She then performed a
difficult and celebrated sonata, to which he beat
the measure with his foot, on the sofa on
which he sat; and when finished, he said,
" bravo ! very fine." She then played anoth
er by Ruttini ; and when she had played a
few minutes, he said, " this is by an Italian,
but the first was not." This finished, he said,
" bravo ! you play very well. Do you not
sing?" She answered, "I sing, but

have not a very good voice, though fond of
singing, and would sing if my mother would
accompany me." He requested my wife to
join, to which she assented, and they sang a
few Italian duettos, and some French airs,
each in their respective taste, to which he
beat time, and afterwards paid many compli
ments to my wife, on account of her taste and
fine voice, which she had preserved notwith
standing so long an illness. I took the liberty
of saying to him, that since in his writings he
always declared, that at all times there were
good and evil spirits of the other world pres- ¦
ent with every man ; might I then make bold
to ask, whether now, while my wife and
daughter were singing, there had been any
from the other world present with us ? To
this he answered, " Yes, certainly ; " and on
my inquiring who they were, and whether I
had known them, he said that it was the Dan
ish royal family, and he mentioned Christian
VI., Sophia Magdalena, and Frederic V.,
who through his eyes and ears had seen and
heard it. I do not positively recollect wheth
er he also mentioned the late beloved Queen
Louisa among them. After this he retired.'
383. " During this visit to General Tuxen,
in the course of other conversation, Tuxen
produced the autobiographical letter that Swe
denborg had written to Hartley, and which
begins, ' I was born . . in the year 1689.'
Swedenborg told him that he was not born in
that year, as mentioned, but in the preceding.
Tuxen asked him whether this was an error
of the press, but he said, No ; and added,
You may remember in reading my writings
to have seen it stated in many parts, that
every cipher or number has in the spiritual
sense a certain correspondence or signification.
' Now,' said he, ' when I put the true year in
that letter, an angel present told me to write the
year 1688, as much more suitable to myself
than the other ; " and you observe," answered
the angel, " that with us time and space are
nothing." '
384. " We have here a reason for that
modification of events according to a context,
of which the Gospel histories, so often dis
crepant from each other, furnish numerous
instances. Thus five baskets full in the one
evangelist are twelve in another ; not to men
tion Other cases about which unsuccessful
harmonists of the letter have written at large.
Manifestly it is the plan of the context which
regards the events from its own point of view,
and paints the narrative in its own colors. It
is what all historians do in a lesser way, bend-*
ing the history to ideas, or shaping it with an
artistic force. Taking a certain larger block
of time as a period of birth, it is hieroglyph-
ically truthful to play down upon any date
contained in the block, according to the sub
ject and the signification. There are many
kinds of truth besides black and white ; and
generally, figurative truths require latitude

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

97

of phrape. At the same time it must be con-
fr.s-ed. i hut one would hke to know when the
writing is pure history, and when it is a base
of history, made use of for symbolical pur
poses, and touched in part by spirit. Literal
people are apt to be offended otherwise, and
we sympathize with them.
Our Opinions follow us into the next Life.
385. " Swedenborg arrived at Amsterdam
probably about the beginning of September,
carrying with him the manuscript of his last
work, the True Christian Religion. Jung
Stilling supplies us with an anecdote of him
at this period. An intimate friend of Sel
ling's, a merchant of Elberfeld, had occasion
to take a journey to Amsterdam, and having
heard much of ' this strange individual '
(Swedenborg), desired to become acquainted
with him. He called upon him, and found a
venerable friendly old man, who desired him to
be seated. The Elberfeld merchant, Stilling
says, was ' a strict mystic in the purest sense.
He spoke little, but what he said was like gold
en fruit on a salver of silver. He would not
have dared for all the world to tell an un
truth.' He explained to Swedenborg that he
was acquainted with his writings, and had
heard the relations of the fire of Stockholm,
and the affair of the Queen of Sweden's
brother, but that he wished for a proof of a
similar kind for himself. Swedenborg was
willing to gratify him. The merchant then
said, ' " I had formerly a friend who studied
divinity at Duisburg, where he fell into a con
sumption, of which he died. I visited this
friend a short time before his decease ; we
conversed together on an important topic;
could you learn from him what was the sub
ject of our discourse ? " " We will see. What
was the name of your friend ? " The mer
chant told him his name. " How long do you
remain here ? " " About eight or ten days."
" Call upon me again in a few days. I will
see if I can And your friend." The merchant
took his leave and despatched his business.
Some days after, he went again to Sweden
borg, in anxious expectation. The old gen
tleman met him with a smile, and said, " I
have spoken with your friend ; the subject
of your discourse was, the restitution of all
things." He then related to the merchant,
with the greatest precision, what he, and what
his deceased friend, had maintained. My
friend turned pale ; for this proof was pow
erful and invincible. He inquired further,
"How fares it with' my friend? Is he in a
state of blessedness ? " Swedenborg answered,
" No, he is not yet in heaven ; he is still in
Hades, and torments himself continually with
the. idea of the restitution of all things." This
answer caused my friend the greatest aston
ishment. He ejaculated, " My God ! what, in
the other world ? " Swedenborg replied, " Cer
tainly ; a man takes with him his favorite incli-
13

nations and opinions ; and it is very difficult to
be divested of them. We ought, therefore, to
lay them aside here." My friend took his leave
of this remarkable man, perfectly convinced,
and returned back to Elberfeld.'
Testimonies • to spiritual Intercourse.
386. "In June, 1771, Swedenborg pub
lished at Amsterdam the True Christian Re
ligion ; containing the Universal Theology of
the New Church. He had been employed
upon this large work for at least two years,
and when he arrived at Amsterdam, he com
menced the printing of it, always exhibiting
an assiduity which surprised those with whom
he came into contact. It will be remembered
that he was now in his 84th year. We have
a few particulars of his life during this resi
dence in Holland, from David Paulus ab In
dagine, 'a respectable and learned individu
al,' who cultivate^ his acquaintance, first by
letter, and afterwards personally. Ab Inda
gine, ' in his open manner, could not conceal
his astonishment that Swedenborg had put
himself upon the titlepage as " Servant of ¦
the Lord Jesus Christ." ' But Swedenborg
replied, ' I have asked, and have not only re
ceived permission, but have been ordered to
do so.' (It appears that it was owing to Dr.
Hartley's remonstrance with him that he was
in the first instance induced to depart from
his course of publishing anonymously, and to
prefix his name to any of his works.) Ab
Indagine continues, in a letter to a correspond
ent (Jan. 26, 1771) : ' It is wonderful with
what confidence the old gentleman speaks of
the spiritual world, of the angels, and of God
himself.' . . . ' If I were only to give you
the substance of our last conversation, I should
fill, many pages. He spoke of naturalists
(those who ascribe all things to nature), whom
he had seen shortly after their death, and
amongst whom were even many theologians*
or such, at least, as had made theology their
profession in this life. He told me things
which made me shudder, but which, however,
I pass by, in order not to be over hasty
in my judgment respecting him. I will will
ingly admit, that I know not what to make
of him ; he is a problem that I cannot solve.
I sincerely wish, that upright men, whom
God has placed as watchmen upon the walls
of Zion, had some time since occupied them
selves with this man.
387. "'I have, often wondered at myself,
how I could refrain from laughing, when I
was hearing such extraordinary things from
him. And what is more, I have often heard
him relate the same things in a numerous
company of ladies and gentlemen, when I
vyell knew that there were mockers amongst
them ; but, to my great astonishment, not a
single person even thought of laughing. Whilst
he is speaking, it is as though every person

98

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

who hears him were charmed, and compelled
to believe him. He is by no means reserved
and recluse, but open-hearted, and accessible
to all. Whoever invites him as his guest, may
expect to see him. A certain young gentle
man invited him last week to be his guest,
and although he was not acquainted with him,
he appeared at his table, where he met Jew
ish and Portuguese gentlemen, with whom he
freely conversed, without distinction. Who
ever is curious to see him has no difficulty ; it
is only necessary to go to his house, and he
allows any body to approach him. It can easi
ly be conceived, however, that the numerous
visits, to which he is liable, deprive him of much
time. — lam, &c, D. P. ab Indagine."
388. In the same year, we find the fol
lowing letter to the Landgrave of Hesse
Darmstadt. Swedenborg did not answer it at
first, being doubtful of its genuineness ; but
his misgivings were set aside by a visit from
M. Venator, the minister of ^hat prince.
" In your gracious letter, you ask, how I attained
to be in society with angels and spirits, and
whether that privilege can be communicated from
one person to another. Deign, then, to receive
favorably this answer.
"The Lord our Savior had foretold that he
would come again into the world, and that He
would establish there a New Church. He has
given this prediction in the Apocalypse xxi. and
xxii., and also in several places in the Evangelists.
But as he cannot come again into the world in
person, it was necessary that He should do it by
means of a man, who should not only receive the
doctrine of this New Church in his understanding,
but also publish it by printing ; and as the Lord
had prepared me for this office from my infancy,
He has manifested Himself in person before me,
His servant, and sent me to fill it. This took
place in the year 1743. He afterwards opened
the sight of my spirit, and thus introduced me into
the spiritual world, and granted me to see the
heavens and many of their wonders, and also the
hells, and to speak with angels and spirits, and this
continually for twenty-seven years. I declare in all
truth that such is the fact. This favor of the Lord.
in regard to me, has only taken place for the sake
of the New Church which I have mentioned above,
the doctrine of which is contained in my writings.
The gift of conversing with spirits and angels
cannot be transmitted from one person to another,
unless the Lord Himself opens the spiritual sight
of that person. It is sometimes permitted to a
spirit to enter into a man, and to communicate to
him some truth ; but it is not granted to the man
to speak mouth to mouth with the spirit. It is
even a very dangerous thing, because the spirit
enters into the affection of man's self-love, which
does not agree with the affection of heavenly love.
" With respect to the man tormented by spirits,
I fiave learned from heaven that that has befallen him
in consequence of the meditations to which he has
devoted himself ; but that, nevertheless, there is no
danger to be apprehended from them, because the
Lord protects him. The only method of cure for
him is to convert himself, and to supplicate the
Lord our Savior Jesus Christ to succor him. — I
remain, with respect, &c.,
" Emanuel Swedenborg.
'• Amsterdam, 1771.

389. The Landgrave again wrote to Swe
denborg, inquiring about the " miracle "of his in
tercourse with the Queen of Sweden's brother ;
to which he replied : —
" As to that which is related of the brother of
the Queen of Sweden, it is entirely true ; but it
should not be regarded as a miracle ; it is but one
of those memorabilia, of the same kind as those
inserted in the book just mentioned, concerning
Luther, Melancthon, Calvin, and others. All these
memorabilia are but testimonies that I have been
introduced by the Lord into the spiritual world, as
to my spirit, and that I converse with spirits and
angels. It is true also that I have conversed with
a person mentioned in the journal you cite, and,
six months ago, with the deceased Stanislaus,
king of Poland, in a certain society where he was,
and where it was not known who he was. He
made all the happiness of his life consist in re
maining thus unknown in these assemblies, and in
conversing there familiarly with the spirits and
angels as one of them. I afterwards saw hiin
transferred to a northern region, where I learned
that he had been called by a society of Roman
Catholics, over whom he presided. In the same
way, I have often conversed with the Roman Pon
tiff, who has lately died. After his decease he re
mained with me a whole day ; but it is not per
mitted me to publish any thing respecting his
manner of living, or his state. You may see, if
you will, what I have written in my last work,
concerning the Pontiff who reigned some thirty or
forty years ago. Treat favorably, I pray you,
whatever has relation to the honor of God. — I
am, with respect, &.C., " Emanuel Swedenborg.
" Amsterdam, July 15, 1771."
390. In another letter to M. Venator, Swe
denborg states that such matters are not to be
regarded as miracles, but only testimonies as
above. " In order that the church, which until now had
remained in ignorance of that world, may know
that heaven and hell exist in reality, and that man
lives after death, a man, as before ; and that thus
there might be no more doubt as to his im
mortality. You may see, in the True Christian
Religion, that there are no more miracles, at this
time ; and the reason why. It is that they, whol
do not believe because they see no miracles, might!
easily, by them, be led into fanaticism." ~~~/^
True Christian Religion.
391. " The True Christian Religion, (making
815 close pages in the eighth English edition,)
contains the author's ' body of divinity.' The
whole of his theological works, hermeneutical,
visional, philosophical, dogmatic, and moral,
are summed up and represented in this delib
erate system. There is none of his treatises
so plain, or so well brought home to appre
hension ; none in which the yield of doctrine
is so turned into daily bread, the food of prac
tical religion. Viewed as a digest, it shows a
presence of mind, an administration of mate
rials, and a faculty of handling, of an extraor
dinary kind. There is old age in it, in the
sense of ripeness. If the intellectualist misses
there somewhat of the range of discourse, it

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

99

is compensated by a certain triteness of wis
dom. As a polemic, not only against the
errrors of the churches, but against the evil
lives and self-excusings of Christians, the
work is unrivalled. The criticisms of doctrine
with which it abounds, are masterly in the
extreme ; and, were it compared with any
similar body, of theology, we feel no doubt
that the palm of coherency, vigor, and compre
hensiveness, would easily fall to Swedenborg,
upon the verdict of judges of whatever church.
392. " It will not be necessary to enter at
large upon its contents, as we have dwelt upon
them already in reviewing the author's pre
vious writings. The following summary, how
ever, of the chapters, will show the scope of
the work. I. God the Creator. II. The
Lord the Redeemer. III. The Holy Spirit
and the divine operation. IV. The Holy
Scripture, or the Word of the Lord. V. The
Ten Commandments, in their external and in
ternal senses. VI. Faith. VII. Charity, or
love towards our neighbor and good works.
VIII. Free determination. IX. Repentance.
X. Reformation and Regeneration. XI. Im
putation. XII. Baptism. XIII. The Holy
Supper. XIV. The Consummation of the
Age, the Coming of the Lord, and the New
Heaven and the New Church. Besides these
¦ subjects, the work contains no less than 76
Memorable Relations from the spiritual world,
interspersed between and among the chapters ;
for Swedenborg always addresses the reader
as already a member of two worlds.
393. " Some time before his last publication,
Dr. Ernesti attacked him in his Bibliotheca
Theologica (p. 784), and before he left Hol
land, Swedenborg issued a single leaf in reply
to his opponent. It is a short deprecation of
controversy characteristic of the peaceful and
busy old man. ' I have read,' says he, ' what
Dr. Ernesti has written about me. It consists
of mere personalities. I do not observe in it
a grain of reason against any thing in my
writings. As it is against the laws of honesty
to assail any one with such poisoned weapons,
I think it beneath me to bandy words with
that illustrious man. I will not cast back
calumnies by calumnies. To do this, I should
be even with the dogs, which bark and bite,
or with the lowest drabs, which throw street
mud in each other's faces in their brawls.
Read if you will . . . what I have, writ
ten in my books, and afterwards conclude, but
from reason, respecting my revelation-' Se
vere words, these, if not controversial !
Mental Peculiarities. Last Sickness.
394. "Our enumeration of Swedenborg's
theological publications is now ended. Un-
apparent as his person is throughout them, we
feel that it is almost profane to dwell upon his
genius. In reading them we rather think of
a gifted pen than of a great man. Originality
and competitive questions are far in the back

ground. The words mine and thine have not
laid their paws upon these estates. Still the
genius reverts the mightier for its unselfish
ness.. The method of thought is the same in
his theology as in his philosophy ; his theolo
gy is his latest philosophy explaining his
walks and experiences in the spiritual world.
The active mental power is greater in his lat
ter than in his former life; and would be
more manifestly so, had he not always practi
cally disclaimed his own gifts in favor of the
Giver ; a course that offends ' the pride of
self-derived intelligence,' which misses the
brilliancy of its earthly fire in his low speech
and self-absent periods. But assuredly his
knowledge of man is more exceeding than his
knowledge of nature; his plainness is more
picturesque than his imagination; and his
spiritual cosmogony and humanity will sur
vive the ingenuity of his Principia, and the
natural beauty of his Physiology.
395. " In Part I. of his biography, we have
devoted a few words to the author's philoso
phical style ; we shall now say somewhat on
his theological. In the former case, we noted
with surprise that the dress of his books be
came more and more imaginative, as his mind
matured. The ornament, it is true, was a
part of the subject, as a flower is a part of a
plant. In his theological works, he discarded
this vesture, and began not from the flower,
but from the seeds of his philosophy. The
difference between The Worship and Love of
God and the Arcana Cmlestia, is immense in
point of style ; the rhetoric of the former is
shorn into level speech in the latter. But it is
a second time to be observed, that his mind
took the course from plainness to luxuriance,
and that in his later theology, copious illus
tration gave fruitiness to his style. Orna
mental it cannot be called, but full and abound
ing. Instead of the beauties of color, he prof
fers gratifications for many senses, in solid
paragraphs of analogies. If his old age is
specially discernible in his True Christian Re
ligion, it is in the wealth of the comparisons,
which succeed each other with childlike volu
bility, though it must be confessed also with
felicity. The child learns by comparison ; the
adult, more alive to intellectual beauty, decks
his mind in colored garments, and sets forth
his theory as a captivation ; the elder teaches,
as the child learns, by comparisons again.
There is nothing like them for power ; they
cleave to the mind in its youngest and still
joyous parts; and are to abstractions what
gold coin is to doubtful promises in air
or upon paper. By them the good old men
prattle to the young, who are the seed of the
state, and the inheritors of the future. It
was Swedenborg's last and most loving mode
of speech, to familiarize difficult things by tell
ing us what their case is most like in the
world about us : a method which he followed
particularly in the True Christian Religion.

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LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

396. "'There are five kinds of reception,'
says Swedenborg, {Diary, n. 2955,) speaking
of the reception of his own writings by the
world. ' First, there are those who reject
them utterly, either because they are in a'dif-
ferent persuasion, or are enemies of the faith :
they cannot be received by these, whose minds
are impenetrable. The second genus receives
them as scientifics, and in this point of view,
and as curiosities, they are delighted with
them. The third genus receives them intel
lectually, and with readiness, but their lives
remain unaltered by them. The fourth re
ceives them persuasively, allowing them to
penetrate to amendment of life ; to this class
they occur in certain states, and do good ser
vice. The fifth genus consists of those who
receive them with joy, and are built up in them.
397. " In August, 1771, Swedenborg came
from Amsterdam to London, and took up his
abode for the second time with one Shear-
smith, peruke maker, at 26, Great Bath
Street, Coldbath Fields. Notwithstanding his
advanced age, he still continued indefatigable
with his pen, and, after finishing his True
Christian Religion, he proceeded to the execu
tion of another work, a supplement to the for
mer, treating in detail of the various churches
which have existed upon the earth. This trea
tise he either did not complete, or the end of it
is missing. He now renewed his intercourse
with his friends in London, who have handed
down some interesting accounts of the closing
scenes of his life.
398. " Towards the end of the year, Dr.
Hartley and Mr. Cookworthy visited him at
his lodgings in Clerkenwell. The details of
the interview are not given, only that it was
impossible to avoid noticing his innocence and
simplicity, and how, on inviting him to dine
with them, he politely excused himself, adding
that his dinner was already prepared, which
proved to be a meal of bread and milk.
399. " On Christmas eve a stroke of apo
plexy deprived him of his speech, and he lay
afterwards in a lethargic state for more than
three weeks, taking no sustenance beyond a
little tea without milk, and cold water occa
sionally, and once a little currant jelly. At
the end of that time he recovered his speech
and health somewhat, and ate and drank as
usual. It does not appear that he had any
medical advice in his sickness. Dr. Hartley
now again visited him, in company with Dr.
Messiter, and asked him if he was comforted
with the society of angels as before, and he
answered that he was. Furthermore, they
besought him to declare whether all that he
had written was strictly true, or whether any
part, or parts, were to be excepted. ' I have
written,' answered Swedenborg, with a degree
of warmth, ' nothing but the truth, as you
will have more and more confirmed to you all
the days of your life, provided you keep close
to the Lord, and faithfully serve him alone,

by shunning evils of all kinds as sins against
him, and diligently searching his Word,
which from beginning to end bears incontes
table witness to the truth of the doctrines
I have delivered to the world.' Dr. H. after
this returned home, about a day's journey
from London, (to East Mailing, in Kent,) and
heard soon after that Swedenborg was near
his departure, and expressed a desire to see
him ; ' but some hinderances to the visit,' says
he, ' happening at the time, I did not embrace
the opportunity as I should have done ; for
those hinderances might have been surmount
ed. My neglect on this occasion appears to
me without excuse, and lies very heavy on
my mind to this day.'
His Connection with Rev. John Wesley.
400. " From the time of his seizure till his
death he was visited but by few friends, and
always appeared unwilling to see company.
Nevertheless we meet with him once again in
a semi-public character. Towards the end
of February, 1772, the Rev. John Wesley is
in conclave with some of his preachers, who
are taking instructions, and assisting him in
preparations for a circuit he is shortly to
make, when a Latin note is put into his hand,
which causes him evident astonishment. The
substance is as follows : — •
' Great Bath Street, Coldbath Fields,
February, 1772.
' Sir, — I have been informed in the world of
spirits that you have a strong desire to converse
with me. I shall be happy to see you if you will
favor me with a visit.
' I am, Sir, your humble servant,
'Emanuel Swedenborg.'
Wesley frankly acknowledged to the com
pany that he had been strongly impressed with
a desire to see and converse with Swedenborg,
and said that he had not mentioned the desire
to any one. He wrote for answer that he
was then occupied in preparing for a six
months' journey, but would wait upon Sweden
borg on his return to London. Swedenborg
wrote in reply that the proposed visit would
be too late, as he, Swedenborg, should go into
the world of spirits on the 29th day of the
next month, nevermore to return. The re
sult was, that these two celebrated persons
did not meet." * — Wilkinson's Biography,
pp. 206-212.
* It is certain that Wesley was at this time attracted to Swe
denborg. Besides other proofs, we have one in a letter written
to Wesley by the Eev. Francis Okely, a Moravian minister.
This gentleman visited Swedenborg, probably between August
and December, 1771, and wrote to Wesley upon the interview
His letter, (Arminian Magazine, vol. viii., p. 553, 1785,) dated
Upton, Dec. 10, 1771, is somewhat interesting.
" Swedenborg is to me a riddle, — certainly, as you [Wesley]
say, he speaks many great and important truths ; and as certain
ly seems to me to contradict Scripture in other places. But, as
he told me, I could not understand his True Christian Religion
without divine illumination ; and I am obliged to confess, that I
have not yet a sufficiency of it for that purpose. I. am thankful
my present course does not seem absolutely to require it. We
conversed in the high Dutch, and notwithstanding the impedi
ment in his speech, I understood him well. He spoke with all
the coolness and deliberation you might expect from any, the
most sober and rational man. Yet what lie said was oat of my

LTFE AND WRITINGS OF EMANUEL SWEDENBORG.

101

It appears certain that Mr. Wesley was
very much impressed with the truth of Swe
denborg's writings, for it is stated on the
authority of Rev. Mr. Clowes, rector of St.
John's, Manchester, that in a conversation
which Wesley had with a mutual and intimate
friend of theirs, Mr. Richard Houghton, Esq.,
of Liverpool, and which was reported to Mr.
Clowes by Mr. Houghton, that Wesley ex
pressed himself as follows : " We may now
burn all our books of Theology. God has sent
us a teacher from heaven; and in the doctrines
of Swedenborg, we may learn all that it is
necessary for us to know."
401. "The manner (says Rev. Mr. Noble,
in the letter from which the above is extracted)
in which Mr. Wesley here expressed himself,
was strong indeed ; so much so, that were it
not certain that his mind must have been at
that time under a very powerful influence in
Swedenborg's favor, he might be suspected to
have spoken ironically. This I observed in
my letter to Mr. Clowes ; to which he replies,
*I can hardly conceive, from the manner in
which it was expressed by Mr. Houghton, that
irony had any thing to do with it :' and Mr.
Houghton must have known with certainty
whether it had or not. His repeating Mr.
Wesley's observation to Mr. Clowes, as an
inducement to him to peruse the writings of
Swedenborg, is a complete proof that Mr. H.
believed it to mean what it expresses. But
an examination of dates will show, that Mr.
Wesley's statement to that gentleman was
made while the impression from Swedenborg's
supernatural communication was acting in all
its force.

sphere of intelligence, when he related his sight of, and daily con
versation in, the world of spirits, with which he declared him
self better acquainted than with this.
" I heartily wish that all the real designs which an omnipotent
and omniscient God of Love might have, either by him, or by
any other of his sincere servants, of whatsoever sort or kind,
may be truly obtained. ... I thought proper to express thus
much in answer to yours, [the italics are our own,] without de
siring you to adopt any of my sentiments."
It is amusing to read what Okely says of his difficulty about
Swedenborg's sight and conversation in the spiritual world.
What artificial stupidity ! A rustic would have taken it at once.
We here recall a little narrative in Swedenborg's Diary (n. 5997).
He bad been writing upon the Apocalypse, and had treated of
the threefold man, celestial, spiritual, and natural, and of goods
and truths in their series, and coming to an inn with his mind
on the subject, he opened it to the good wife who was the land
lady, Tisula Bodama her name. " She was a person of simple-
hearted faith. She understood clearly all I said ; but there was
a learned man present who did not understand it, nay, could not
understand it. And so the case is with many other things."
The Lord has hidden them from the wise and prudent, and re
vealed them unto babes.
While speaking of Okely, who was the author of a Life of
Behmen, we take the opportunity of stating, that too close a par
allel is often made between Behmen and Swedenborg. There
are indeed truths common to both, and no man who values an
extraordinary brother would say a word in disparagement of
deep-thoughted Jacob Behmen. But his want of education and
utterance ; his identification of the spiritual with the subjective
for man upon earth ; his failure of seership, and consequently of
real experience ; and above all, his inapprehension of the sole
divinity of Christ, which scattered through his theology the
darkness inevitable upon an attempted approach to the thus un
approachable Father— a darkness the more virulent as the ge
nius is more intense; — these great vacancies, and a host of
other things, such as his doctrine of the bi-sexual Adam, estab
lish between him and Swedenborg a golf not to be overpassed.
Swedenborg had indeed never read his workers he told Dr.
Beyer in answer to a question upon the subject, and it is impos
sible to affiliate his own works in any sense upon Behmen's.
The admirers of Behmen are aware of this, and Mr. Law has
shown it by violent stamping against Swedenborg.

402. " Yet Mr. Wesley, thus miraculously
convinced of the truth of Swedenborg's claim
(as far, at least, as relates to his intercourse
with the spiritual world), afterwards exerted
himself to check the extension of the same
conviction to others ! — in which, however, he
only afforded a proof of Swedenborg's con
stant assertion, that miraculous evidence is
inefficacious for producing any real or perma
nent change in a man's confirmed religious
sentiments. 403. " I have little doubt (concludes Mr.
Noble) that, though some erroneous sentiments
confirmed in his understanding prevented him
from accepting, in this world, the doctrines of
the New Church, his intentions were upright,
and there was a principle of real good in his
heart, which, in the other life would throw off
the errors that obscured it, and enable him to
receive the- truth. This, it is probable, was
seen by Swedenborg, and was the reason of
his inviting him to an interview : and thus, I
trust, though Mr. Wesley acted chiefly as an
opponent to him while on earth, he may now
be associated with him in heaven." — Docu
ments, pp. 108-110.
Close of his Earthly Life.
404. Two or three weeks before Sweden
borg's decease, he was visited by his old friend,
Mr. Springer, the Swedish Consul in London.
Mr. S. asked him when he believed the New
Jerusalem would be manifested, and if the
manifestation would take place in the four
quarters of the world. His answer was, that
" no mortal could tell the time, no, nor even
the highest angels, but God only. Read,"
said he, " the Revelation (xxi. 2) and Zecha
riah (xiv. 9), and you will find, past doubt,
that the New Jerusalem of the Apocalypse,
which denotes • a new and purer state of the
Christian church, will manifest itself to all the
earth." 405. " Mr. Bergstrom, the Landlord of the
King's Arms tavern in Wellclose Square, at
whose house he had once lodged for ten weeks,
called to see him during his last days. Mr.
B. asked him whether he would take the Sac
rament? Somebody present at the time pro
posed sending for the Rev. Mr. Mathesius,
the officiating minister of the Swedish church.
Swedenborg declined taking the Sacrament
from this gentleman, who had previously set
abroad a report that he was out of his senses :
and he sent for the Rev. Arvid Ferelius,
another Swedish clergyman with whom he
was on the best terms, and who had visited
him frequently in his illness. Ferelius soon
returned with Bergstrom to Swedenborg's bed
side. On, every previous visit Ferelius had
asked him whether or no he was about to die,
to which he always answered in the affirmative.
On this occasion the priest observed to him,
' that as many persons thought that he had
endeavored only to make himself a name by

102

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

his new theological system (which object he
had indeed attained), he would do well now
to publish the truth to the world, and to recant
either the whole or a part of what he had
advanced, since he had now nothing more to
expect from the world, which he was so soon
about to leave forever.' Upon hearing these
words, Swedenborg raised himself half upright
in bed, and placing his sound hand upon his
breast, said with great zeal and emphasis :
' As true as you see me before you, so true is
every thing that I have written. I could have
said more had I been permitted. When you
come into eternity, you will see all things as
I have stated and described them, and we
shall have much to discourse about them with
each other.' Ferelius then asked whether he
would take the Lord's Holy Supper? He
replied with thankfulness, that the offer was
well meant ; but that being a member of the
other world, he did not need it. He would,
however, gladly take it, in order to show the
connection and union between the church in
heaven and the church on earth. He then
asked the priest if he had read his views on
the Sacrament? He also told him to conse-
crate/the elements, and leave the rest of the
form to him, as he well knew what it was and
meant. Before administering the Sacrament,
Ferelius inquired of him whether he con
fessed himself to be a sinner ? ' Certainly,'
said he, 'so long as I carry about with me
this sinful body.' With deep and affecting
devotion, with folded hands and with head un
covered, he confessed his own unworthiness,
and received the Holy Supper. After which,
he said that all had been properly done, and
presented the minister in gratitude with one
of the few remaining copies of his great work,
the Arcana Coslestia. He was quite clear in
his mind throughout the ceremony. This was
two or three weeks before his death.
406. " He had told the people of the house
what day he should die, and as Shearsmith's
servant maid reported: ' He was as pleased! '
And she made a comparison that the pleasure
was such as if she herself were going to have
a holiday, to go to some merrymaking. In
Sandel's more accomplished but not deeper
language : ' He was satisfied with his sojourn
upon earth, and delighted with the prospect
of his heavenly metamorphosis.' " — Wilkin
son's Biography, pp. 214, 215.
407. " The only particulars relative to the
close of Swedenborg's natural life, on which
we can rely, are to be found in an affidavit,
made by Mr. and Mrs. Shearsmith, with whom
Swedenborg boarded at the time of his death.
It is as follows :
" ' Affidavit taken before the Right Hon. Thom
as Wright, then Lord Mayor of the city of London,
the 24th November, 1784, viz.: That towards
Christmas, 1771, Mr. Swedenborg had a stroke of
the palsy, which deprived him of his speech, which
he soon recovered, but yet remained very weak

and infirm. That towards the end of February,
1772, he declared to Elizabeth Shearsmith (then.
Reynolds) and to Richard Shearsmith's firstwife
(then living) that he should die on such a day ; and
that the said Elizabeth Shearsmith thinks she can
safely affirm on her oath he departed this life ex
actly on the very day he had foretold, that is, one
month after his prediction. That about a fortnight
before his death he received the Lord's Supper from
the hands of Mr. Ferelius, a Swedish minister, to
whom he earnestly recommended to abide in the
truth contained in his writings. That a little while
before Mr. Swedenborg's decease he was deprived
of his spiritual sight, on which account being
brought into very great tribulation, he vehemently
cried out, O my God, hast thou then wholly forsaken
thy servant at last ? But a few days after he recov
ered again his spiritual sight, which circumstance
appeared to make him completely happy ; that this
was the last of his trials. That during his latter
days, even as on the former, he retained all his
good sense and memory in the most complete man
ner. That on the Lord's day, 29th March, hear
ing the clock strike, Mr. Swedenborg asked his
landlady and her maid, who were then both sit
ting by his bedside, what it was o'clock, and oh
being answered it was 5 o'clock, he replied, it i?
well, I thank you, God bless you both, and then , a
little moment after he gently gave up the ghost.
Moreover, that on the day before and on that of
his departure, Mr. Swedenborg received no visits
of any friend whatever, and these deponents never
heard him either then or before utter any thing
that had the least appearance of, or relation to, a
recantation. ' Richard Shearsmith.
' Elizabeth Shearsmith.
'Sworn 25th Nov., 1785, before me, Thomas
Wright, Mayor.' "
408. " After Swedenborg's decease, his body
was carried to the house of Mr. Burkhardt,
an undertaker, and former clerk to the Swe
dish church in London, where he was laid in
state, and buried from thence on the 5th day
of April, in three coffins, in the vault of the
above church, in Prince's Square, Radcliffe
Highway, with all the ceremonies of the Lu
theran religion ; the service being performed
on the occasion by the Rev. Arvid Ferelius —
the last service which he performed in Eng
land. In 1785, Swedenborg's coffin was side
by side with Dr. Solanders. To this day not
a stone or an inscription commemorates the
dust of the wonderful Norseman. *
409. " During the later career of Sweden
borg, his country had looked on, not without
interest, directed both to his character, his
pretensions and his labors. No sooner was
he dead, than the House of Clergy, through
their President, requested Ferelius to give
such an account of him in writing as his ex
perience would warrant, which he did, but the
document is unfortunately missing. On Octo
ber 7, 1772, M. Sandel, Counsellor of the
Board of Mines, pronounced his eulogium in
the Hall of the House of Nobles, in the name
of the Royal Academy of Sciences of Stock
holm. Sandel was no follower of his, but his
discourse, take it for all and, all, is the finest

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

103

resumption that we have of the name and
character of Swedenborg. We give the open
ing of the document to show what a scientific
man in such an Assembly dared say of Swe
denborg, notwithstanding his spirit-seeing.
" ' Permit me,' says he, ' to entertain you this
day upon a subject, which is not of an abstracted
or remote nature, but is intended to revive the
agreeable remembrance of a man celebrated for
his virtues and his knowledge, one of the oldest
members of this Academy, and one whom we all
knew and loved.
" ' The sentiments of esteem and friendship with
which we all regarded the late M. Emanuel Swe
denborg, assure me of the pleasure with which
you will listen to me while he is the subject of my
discourse ; happy should I be could I answer your
expectations, and draw his eulogium in the manner
it deserves ! But if there are some countenances
of which, as the painters assure us, it is extremely
difficult to give an exact likeness, how difficult
then must it. be to delineate that of a vast and sub
lime genius, who never knew either repose or
fatigue ; who occupied with sciences the most
profound, was long engaged with researches into
the secrets of nature, and who, in his latter years,
applied all his efforts to unveil the greatest mys
teries ; who to arrive at certain branches of knowl
edge, opened for himself a way of his own, without
ever straying from sound morals and true piety ;
who being endowed with a strength of faculties
truly extraordinary," in the decline of his age,
boldly elevated his thoughts still further, and
soared to the greatest heights to which the intel
lectual faculty can rise ; and who, finally, has
given occasion to form respecting him a multitude
of opinions, differing as much from each other as
do the minds of the different men by whom they
are formed ! '
410. " When a life is past, we speak with
right of the health and happiness of the de
parted. On these points a few words express
what is known of Swedenborg. ' He always,'
says Sandel, ' enjoyed most excellent health,
having scarcely ever experienced the slightest
indisposition.' ' He was never ill,' says Rob
sahm, ' except when in states of temptation.'
Once he had a grievous toothache for many
days. Robsahm recommended him some com
mon remedy. But he refused it, and said :
' My pain proceeds not from the nerve of the
tooth, but from the influx of hypocritical spir
its that beset me, and by correspondence cause
this plague, which will soon leave me.' ,Like
other studious sedentary persons, his stomach
was weak, particularly during the last four
teen years of his life, which caused him to be
somewhat singular in his diet. Not less, how
ever, from the concurrent testimony of those
who knew him best, than from the works that
he executed, we know that he enjoyed a fine
constitution. Health is the ground which
great persons cultivate, whereby they ex
change the light flying hours into golden usage.
To them it is industry represented in its pow
er ; the human riches of time. The minute
glass runs willingly sand of centuries when
great ideas are in the healthful moments. So

it was with Swedenborg. The powers of his
mind were matched with an extraordinary
strength of body, which pain and passion seem
scarcely to have touched, and hence the crowd
of his works, and his broad apparent leisure.
The day of such a man is full of commerce
and transactions ; the reciprocation is unwea
ried from health to genius ; the able-bodied
hours cultivate his life to uncommon produc
tiveness, and stretch out the. points and patches
of his time towards the 'fltrgeness of their
eternal source.
411. "Health in its whole sense is happi
ness. Here again Sandel says of' Sweden
borg : ' Content within himself and with his
situation, his life was in all respects one of the
happiest that ever fell to the lot of man, until
the very moment of its close.' ' His inward
serenity and complacency of mind,' says Hart
ley, ' were manifest in the sweetness of his
looks and his outward demeanor.'' His own
testimony' corroborates that of Sandel. In a
passage in his Diary (n. 3623), where he
treats of the proposition, that ' the enjoyments
and pleasures of life are never denied to us,'
he says : ' To this I can bear witness, that
they have never been denied to me, but grant
ed, and not only the pleasures of the body and
the senses as to others of the living, but I
have had joys and happiness such as no others
I suppose have felt in the universal world,
and these, both more and more exquisite than
any mortal can imagine or believe.'
412. " Swedenborg's works furnish one con
tinued jwoof of these assertions. Who does
not know that peace and power are one ; that
tranquillity is the main circumstance of the
best lifetimes? No matter to this whether
the sky be calm, or the soul unassaulted ; it is
the preservation of the balance, and the firm-
footedness of the man, under whatever trials,
that constitute the repose of which we speak.
Swedenborg's works, we repeat, from begin
ning to end, are on a high level of peace ;
their even .flow is as of a sea inclining only
to the constellations. No cursory moon regu
lates its tides from nearer attractions, but they
move to the vault, and though they change,
it is not by months, but with ages.

PART III.
Personal Testimonies and Anecdotes.
413. "Having thus followed Swedenborg
through his life and labors, it remains to gather
up any personal particulars that remain unap
propriated, and also to place before the reader
what testimonies exist, to the public and pri
vate character of Swedenborg. We begin
with the latter first. If the record savor of
eulogy, it is from no partiality of ours, but
because history chooses.
414. " Sandel says : •* If his love of knowl
edge went too far, it at least evinced in him

104

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

an ardent desire to obtain information himself,
and convey it to others ; for you never find
in him any mark of pride or conceit, of rash
ness, or of intention to deceive. If he is not
to be numbered among the doctors of the
church, he at least holds an honorable rank
among sublime moralists, and deserves to be
instanced as a pattern of virtue and of respect
for his Creator. He never allowed himself
to have recourse to dissimulation. . . .
A sincere friend' of mankind, in his examina
tion of the character of others, he was par
ticularly desirous to discover in them this
virtue, which he regarded as an infallible
proof of the presence of many more. He
was cheerful and agreeable in society. By
way of relaxation from his important labors,
he sought and frequented the company of per
sons of information, by whom he was always
well received. He knew how to check oppor
tunely, and with great address, that species
of wit which would indulge itself at the ex
pense of serious things. As a public function
ary, he was upright and just : while he dis
charged his duties with great exactness, he
neglected nothing but his own advancement.
. . . In the Diet his conduct was such as
to secure him both from the reproaches of his
own conscience and from those of others. He
lived under the reigns of many of our sover
eigns, and enjoyed the particular favor and
kindness of them all. ... It may truly
be said that he was solitary, but never sad.'
415. "Count Hopken remarks: 'I have
not only known him these two and forty years,
but also some time since daily frequented his
company. ... I do not recollect to have
known any man of more uniformly virtuous
character ; always contented, never fretful or
morose ; he was a true philosopher, and lived
like one. He labored diligently, and lived
frugally, without sordidness. . . . He
possessed a sound judgment upon all occasions,
saw every thing clearly, and expressed him
self well on every subject. . . . He de
tested metaphysics. . . . He was certain
ly a patern of sincerity, virtue and piety, and
at the same time, in my opinion, the most
learned man in this kingdom.'*
416. " Robsahm says : ' How he was looked
upon in foreign lands I do not know, but in
Stockholm even those who could not read his
writings were always pleased to meet him in
company, and paid respectful attention to
whatever he said.'
417. '"He affects no honor,' says Hartley,
'but declines it; pursues no worldly interest;
* " Count Hopken says in a letter to a friend : ' 1 have some
times told the king, that if ever a new colony were to be formed,
no religion could be better, as the prevailing and established one,
.than that developed by Swedenborg from the Sacred Scriptures,
and this on the two following accounts: 1st. This religion, in
S reference to, and in a higher degree than, any other, must pro-
uce the most honest and industrious subjects ; for this religion
places properly the worship of God in uses. 2dly. It causes the least
fear of death, as this religion regards death merely as a transition
from one state into another, from a worse to a better situation ;
nay, upon his principles, I look upon death as being of hardly
any greater moment than drinking a glass of water.1

. . . and is so far from the ambition of bend
ing a sect, that wherever he resides on his trav
els, he is a mere solitary.' And after Swe
denborg's death, Hartley again writes : ' The
great Swedenborg was a man of uncommon
humility. He was of a catholic spirit, and
loved all good men of every church, making
at the same time candid allowance for the in
nocence of involuntary error. However self-
denying in his own person as to gratifications
and indulgences, even within the bounds of
moderation, yet nothing severe, nothing of the
precisian appeared in him.'
418. "And lastly Ferelius remarks: 'Many
may suppose that Assessor Swedenborg was
a singular and eccentric person ; this was not
the case. On the contrary, he was very agree
able and complaisant in company ; he entered
into conversation on every topic, and accom
modated himself to the ideas of the party ;
and he never mentioned his own writings and
doctrines but when he was asked some ques
tion about them, when he always spoke as
freely as he had written. If, however, he ob
served that any persons asked impertinent
questions, or attempted to ridicule him, be
gave them answers that quickly silenced them,
without making them any the wiser.'
419. " The persons in_ whose houses he
lodged, bear concurrent testimony. Mr. Brock
mer (who lived in Fetter Lane) says, that
' if he believed Swedenborg's conversation
with angels and spirits to be true, he should
not wonder • at any thing he said or did ; but
should rather wonder that surprise and aston
ishment did not betray him into more un
guarded expressions than were ever known, to
escape him : for he did and said nothing but
what he (Brockmer) could easily account
for in his own mind, if he really believed
what Swedenborg declares in his writings to
be true. ... He was of a most placid
and serene disposition.'
420. " Bergstrom says : ' He once lived ten
weeks with me in my house, during which
time I observed nothing in him but what was
very reasonable, and bespoke the gentleman.
For my part I think he was a reasonable,
sensible and good man : he was very kind to
all, and generous to me. As for his peculiar
sentiments, I do not meddle with them.'
421. " Mr. Shearsmith declared, ' That from
the first day of his coming to reside at his
house, to the last day of his life, he always
conducted himself in the most rational, pru
dent, pious and Christian-like manner.' And
Shearsmith's maid servant commemorated that
' he was a good-natured man, a blessing to the
house ; and while he .staid there, they had
harmony and good business. She said that
before he came to their house he was offered
another lodging in the neighborhood ; but he
told the mistress there wanted harmony in the
house, which she acknowledged ; and recom
mended him to Shearsmith's.'

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

105

422. " The homeliness of some of these tes
timonies does not exclude them from our
pages, because, diving as they do into Swe
denborg's privacy, they are just what we want,
to fortify our knowledge of one whose interior
life wa§ so different from other men's. Swe
denborg's biography is a court in which such
witnesses are precisely those whose depositions
will first be taken by the mass of the public.
If the testimony is trivial in so great a case,
it is the cross questioning of this age which
elicits it.
Phenomena of Spiritual Intercourse.
423. " His friends and domestics had occa
sional opportunities of observing his deport
ment when in his trances. Some of these we
have already narrated, but the following also
merit a place.
424. " On one occasion Ferelius visited
him during his sickness, and as the former
was going up stairs, he heard Swedenborg
speaking with energy, as though addressing a
company. Reaching the antechamber where
his female attendant was sitting, he asked her
who was with the Assessor ? She said, ' No
body, and that he had been speaking in that
manner for three days and nights.' As the
reverend gentleman entered the chamber,
Swedenborg greeted him tranquilly, and asked
him to take a seat. He*told him that he had
been tempted and plagued for ten days by evil
spirits, and that he had never before been
tempted by such wicked ones : but that he now
again enjoyed the company of good spirits.
425. " One day, while he was in health,
Ferelius visited him in company with a Dan
ish clergyman. They found him sitting in
the middle of the room at a round table, writ
ing. The Hebrew Bible, which appeared to
constitute his whole library, lay before him.
After he had greeted them, he pointed to the
opposite side of the table, and said : ' Just
now the apostle Peter was here, and stood
there ; and it is not long since all the apostles
were with me ; indeed they often visit me.'
' In this manner,' says Ferelius, ' he spoke
without reserve ; but he never sought to make
proselytes.' They asked him why nobody but
himself enjoyed such spiritual privileges ?
He said, that ' every man might at the present
day have them, as well as in the times of the
Old Testament ; but that the true hinderance
now is, the sensual state into which mankind
has fallen.' Robsahm also once questioned
him, whether it would be possible for others to
enjoy the same spiritual light as himself. He
answered, ' Take good heed upon that point :
a man lays himself open to grievous errors
who tries by barely natural powers to explore
spiritual things.' He further said that to
guard against this the Lord had taught us to
pray, lead us not into temptation: meaning
that we are not allowed,, in the pride of our
natural understandings, to doubt of the divine
14

truths of revelation. ' You know,' said he,
' how 'often students, especially theologians,
who have gone far in useless knowledge, have
become insane.'
426. " The reason of the danger of man, as
at present constituted, speaking with spirits,
is, that we are all in association, with our likes,
and being full of evil, these similar spirits,
could we face them, would but confirm us in
our own state and views, and lend an authori
ty from whose persuasiveness we could hardly
escape, to our actual evils and falsities. Hence,
for freedom's sake, the strict partition between
the worlds. The case was otherwise before
hell was necessary to man's life.
427. " Shearsmith used to be frightened
when he first had Swedenborg for a lodger,'by
reason of his talking at all hours, the night as
well as the day. He would sometimes be writ
ing, says this informant, and then stand talking
in the doorstead of his room, as if holding a
conversation with several persons ; but as he
spoke in a language that Shearsmith did not
understand, he could make nothing of it.
428. His faithful domestics, the old garden
er and his wife, who kept his house near Stock
holm, told Robsahm with much tenderness,
that they had frequently overheard his strong
agony of mind vented in ejaculatory prayer
during his temptations. He often prayed to
God that the temptations might leave him,
crying out with tears, ' Lord God, help me ;
my God, forsake me not.' When the tempta
tion was over, and they inquired of him the
cause of his distress, he answered, ' God be
praised, it is all removed. Be not uneasy on
my account ; all that happens to me, happens
with God's permission, and he will suffer noth
ing that he sees I am unable to bear.' After
one of his trials he went to bed, and remained
there many days and nights without rising.
His servants expected that he had died of
fright. They debated whether they should
not summon his relatives, and force open the
door. At length the gardener climbed up to ,
a window, and looking in, to his great joy saw
his master turn in bed. The following day
he rang the bell. The wife went to his room,
and told him how anxious they had been about
him ; to which he replied, with a benignant
look, that he was well, and had wanted for
nothing. One day after dinner the same do
mestic went into his room, and saw his eyes
shining with an appearance as of clear fire.
She started back, and exclaimed : ' For God's
sake what is the matter ? You look fearfully ! '
' How then do I look ? ' said he. She told
him what she saw. 'Well, well,' said he,
' Fear not ! The Lord has opened my bodily
eyes, so that spirits see through them into the
world. I shall soon be out of this state, which
will not hurt me.' In about half an hour the
shining appearance left his eyes. His old
servant professed to know when he had con
versed with heavenly spirits, from the pleasure

106

LIFE AND WRITINGS OF EMANUEL SWEDENBORG

and calm satisfaction in his countenance,
whereas when he had been infested by wick
ed spirits, he had a sorrowful face.
429. " What is here related of his eyes has
reason to support it. Animation plays upon
the eye, and shows that there are fire chan
nels laid down in the tissues of that organ, or
how could the brilliance permeate it ? There
is a fund of optics in common life that science
has not observed, for the eye, prior to the hand,
is the power that commands the world. The
eye is of Protean possibilities : the soul shoots
through it, and the look is either snaky, or an
gelic Each passion has its proper rays.
This, of the individual eye. But if one soul
can make an eye lustrous, two or more looking
through the same eye will project a larger
flame. We notice a peculiar appearance in
Swedenborg's portrait, what our friend Dr.
Elliotson deems that of an 'amiable lunatic:'
certainly the common objects appear to claim
but little of its attention, but if there is a va
cancy, it is only a space for spirits, and when
it was filled by them, Swedenborg would no
doubt shine from the borrowed souls to those
who saw him. Anecdotes, &c.
430. " We have already spoken of one of
his voyages to Sweden : we will complete this
set of anecdotes, with the stories told of Swe
denborg by two other English ship captains.
He sailed from Sweden on a certain occasion
with one Captain Harrison. During almost
the whole voyage he kept his berth, but was
often heard speaking, as if in conversation.
The steward and cabin boy came to the cap
tain, and told him that Swedenborg seemed
out of his head. ' Out of his head or not,'
said the captain, ' so long as he is quiet I have
no power over him. He is always reasonable
with me, and I have the best of weather when
he is on board.' Harrison told Robsahm
laughingly, that Swedenborg might sail with
him gratis whenever he pleased ; for never
since he was a mariner had he such voyages
as with him.
431. "The same luck went with Captain
Browell, who carried him from London to
Dalaron in eight days, during the most of
which, as in the former instances, he lay in
his* berth and talked. Captain Hodson also,
another of his carriers, was but seven days on
the voyage, and found Swedenborg's company
so agreeable, that he was much delighted and
taken with him : as he confessed to Bergstrom.
432. " In this context we introduce what
Springer says of Swedenborg's clear seeing as
regarded himself. ' All that he has related
to me respecting my deceased acquaintances,
both friends and enemies, and the secrets that
were between us, almost surpasses belief. He
explained to me in what manner the peace
was concluded between Sweden and the king
of Prussia; and he praised my conduct on

that occasion : he even told me who were the
three great personages of whom I made use
in. that affair; which, nevertheless, was an
entire secret between them and me. I asked
him how he could be informed of such particu
lars, and who had discovered them to him.
He rejoined, " Who informed me of your af
fair with Count Ekeblad ? You cannot deny
the truth of what I have told you. Continue,"
he added, " to deserve his reproaches : turn
not aside, either for riches or honors, from the
path of rectitude, but on the contrary, keep
steadily in it, as you have done ; and you will
prosper." ' In the affair alluded to, Count
Ekeblad, in a political altercation, had pro
voked Springer to draw his sword upon him ;
but they had afterwards composed the quar
rel, and promised never to mention it while
both parties were alive. On another occasion
the Count had attempted to bribe Springer
with a purse of 10,000 rix dollars, which sum
and circumstances Swedenborg particularly
mentioned to the latter, saying that he had
them from the Count, just then deceased.
433. " In his Diary Swedenborg has spoken
at great length of the fates in the other life
of many celebrated persons with whom he
had been acquainted in the world ; nor has his
pen been withheld from similar particulars
about his own relations. On this account, the
work could not have* been printed in his own
day, without giving offence to the survivors of
those whom he has thus described. Some
times his unreserve led him to announcements
which must have been grating to his auditors.
An instance of this kind occurred on his
voyage from Gottenburg to London in 1747.
The vessel in which he was a passenger ,
stopped at Oresound, and M. Kryger, the
Swedish Consul, invited the officers of the
custom house, together with several of the first
people of the town, all anxious to see and
know Swedenborg, to dine with him at his
house. Being all seated at table, and none
of them taking the liberty of addressing Swe
denborg, who was likewise silent, the Swedish
consul thought it incumbent on him to break
silence, for which purpose he took occasion
from the death of the Danish king Chrisr
tian VI., which happened the preceding year,
(1746,) to inquire of Swedenborg, as he could
see and speak with the dead, whether he had
also seen Christian VI. after his decease. To
this Swedenborg replied in the affirmative,
adding, that when he saw him the first time,
he was accompanied by a. bishop, or other
prelate, who humbly begged the king's pardon
for the many errors into which he had led
him by his counsels. A son of the said de
ceased prelate happened to be present at the,
table : the consul M. Kryger therefore fearing
that Swedenborg might say something further
to the disadvantage of the father, interrupted
him, saying, Sir, this, is his son ! Swedenborg
replied, it may be, but what I am saying is true.

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

107

434. "As to those in the other life with
whom he could converse, the privilege had
its limitations. When the Queen of Sweden
asked whether his spiritual intercourse was
a science or art that could be. communicated
to others, he said No, that it was a gift of
the Lord. ' Can you then,' said she, ' speak
with every one deceased, or only with certain
persons ? ' He answered, ' I cannot converse
with all, but with such as I have known in
this world, with all royal and princely persons,
with all renowned heroes, or great and learned
men, whom I have known, either personally,
or from their actions or writings ; consequent
ly, with all, of whom I could form an idea ;
for it may be supposed that a person whom I
never knew, and of whom I could form no
idea, I neither could nor would wish to speak
with.' In further proof of this, we may cite
an anecdote related by Ferelius, ' With other
news,' says he, ' which on one occasion I re
ceived from Sweden through the post, was the
announcement of the death of Swedenborg's
sister, the widow Sundstedt. I communicated
this information to a Swedish gentleman
whose name was Meier, who was travelling in
England at that time, and who happened to be
at my house when the news came. This per
son went immediately to Swedenborg, and con
veyed the intelligence of the death of his sister
When he returned he said, that he thought
Swedenborg's declaration respecting' his inter
course with the dead could not be true, since
he knew nothing of the death of his sister.
The next time I saw the old man I mentioned
this to him, when he said, " that of such cases
he had no knowledge, since he did not desire
to know them.'"
435. " On one occasion he was applied to
under the following circumstances. A certain
minister of State flattered himself that he
could, through Swedenborg, obtain some par
ticulars of what had become of a prince of
Saxe-Coburg-Saalfeldt, named John William,
who disappeared in the year 1745, without
any one knowing what had become of him.
Nothing was said either of his age, or his per
son. Swedenborg made an answer which is
preserved in the library of his Excellency Lars
von Engerstrom. He said among other things
that the prince, after being twenty-seven years
in the spiritual world, was in a society, into
which he (Swedenborg) could not readily gain
admission : that the angels had no knowledge
of his state, and that the matter was not im
portant enough to warrant his asking the Lord
himself about it." — Wilkinson's Biography,
pp. 216-231.
436. " It is related by Mr. Provo, a respect
able gentleman of the medical profession, who
published the work called "Wisdom's Dic
tates," that Swedenborg told him that " the
Queen of Sweden had secretly burnt a letter
which her brother had sent to her, a short
time before a battle in which he was killed,

and she wanted to know some other particulars
relative to its contents. Swedenborg, some
days after her application to him, returned, and
told her that her brother was offended that
she had burnt his letter; and as this was
known to none but herself, she nearly fainted
at hearing it ; and was always Very courteous
to him afterwards.
437. " Mr. Hart related to Mr. Provo, about
the year 1779, that he thought Swedenborg a
remarkable man, for whilst he v/as abroad,
old Mr. Hart, his father, died in London. On
Swedenborg's return he went to spend an
evening at Mr. Hart's house, in Poppin's
court. After being let in at the street door,
he was told that his old friend, Mr. Hart, was
dead ; to which he replied, ' I know that very
well, for I saw him in the spiritual world
whilst I was in Holland, at such a time [near
the time he died, or soon after] ; also whilst
coming over in the packet to England : he is
not now in heaven,' continued he, ' but is
coming round, and in a good way to do well.'
This much surprised the widow and son, for
they knew that he was just come over, and they
said that he was of such a nature that he
could impose on no one, that he always spoke
the truth concerning every little matter, and
would not have made any evasion though his
life had been at stake." — Documents, pp. 77-79.
438. " The celebrated Springer, who lived
in London, told Swedenborg on one occasion
that a distinguished Swedish gentleman, who,
I believe, was a brother of the present Count
Hopken, one of the counsellors of state, was
dead. Some days afterwards, when they met
again, the Assessor said to him — ' It is true,
Hopken is dead ! I have spoken with him,
and he told me that you and he were compan
ions together at Upsala, and that you after
wards entertained views partly similar and part
ly dissimilar concerning political subjects.' He
also told him several anecdotes, which Spring
er acknowledged to be true, and declared, at
the same time, that it was his firm conviction
that Swedenborg could not have acquired the
information from any other source than from
above." — Documents, p. 197.
439. In the first part of this Biography, we
narrated the only love affair in which, our
author was engaged. General Tuxen also
relates that, " He once asked Swedenborg
whether he had ever been married, or desirous
of marrying ? " He answered, " That he had
not been married ; but that once in his youth
he had been on the road to matrimony, King
Charles XII. having recommended the famous
Polheim to give him his daughter." On asking
what obstacle had prevented it5- he said, " She
would not have me." With regard, however,
to Emerentia Polheim, Swedenborg in his old
age, as Tiibeck relates, assured the daugh
ters and sons-in-laW of the former object of
his affection, as they visited him in his garden,
that " he could converse with their departed

108

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

mother whenever he pleased." " It was told
us by the late Mr. Charles Augustus Tulk, but
we have no document for it, that our author
used to say that he had seen his allotted wife
in the spiritual world, who was waiting for
him, and under her mortal name had been a
Countess Gyllenborg. ' If it be true, it is a
corroboration of Dante and Beatrice.
440. " We have already dwelt at length
upon the signs which for some years preceded
the opening of Swedenborg's spiritual sight.
These indeed were of such a nature, that he af
terwards wondered that he had not previously
arrived at the persuasion that the Lord' gov
erns the universe by spiritual agency. Nev
ertheless he was in a position to make every
allowance for the scepticism of others, for he
admits that on one occasion, many months
after he had spoken with spirits, he perceived
that if he were remitted into his former state,
he might still fall back into the opinion that
all he had seen was fantasy.
441. "His coolness and tranquillity, and
unselfish character, were also circumstances
essential to his higher gifts. We know how
vital they are to the prosecution of the sci
ences. ' The Lord,' he said, ' had given him
a love of spiritual truth, that is to say, not
with a view to honor or profit, but merely for
the sake of the truth itself.' No man of that
age was so uninterrupted in his mind, or so
nakedly devout to his objects as Swedenborg.
' The elements themselves,' said Sandel, ' would
have striven in vain to turn him from his
course.' The competency also of his fortune
excluded one species of cares, which he seemed
only to taste occasionally, for the experiment
of their spiritual results. There is a passage
in his Diary which illustrates this. 'I have
now,' says he, ' been for thirty-three months in
a state in which my mind is withdrawn from
bodily affairs ; and hence can be present in
the societies of the. spiritual and the celestial.
. . . Yet whenever I am intent upon world
ly matters, or have cares and desires about
money, (such as caused me to write a letter
to-day,) I lapse into a bodily state ; and the
spirits, as they inform me, cannot speak with
me, but say that they are in a manner absent.
. . . This shows me that spirits cannot
speak with a man who dwells upon worldly
and bodily cares ; for the things of the body
draw down his ideas, and drown them in the
body. March 4, 1748.' It was however sel
dom that Swedenborg experienced such dis
tractions, and as for his fame in the world, and
the success of his books, these were things
that did not trouble him. When General
Tuxen asked him how many he thought there
were in the world who favored his doctrine,
he replied that ' there might perhaps be fifty,
and in proportion the same number in the
world of spirits.' But said he to Springer,
' God kows the time when his church ought
to commence.'

Diet.
442. " His diet was a constant harmony
and preparation of his seership. ' Eat not
so much ' was written over its portal, and the
instruction was obeyed throughout the curricu
lum of his experiences. The vermin of glut
tony are all those bodily lives that exceed the
dominion of spiritual ; and these he cast out
and kept out, fining down the body to the
shapely strictness of the soul. We read of
one excess that he committed of so peculiar a
nature, that we tell it in his own words. It
occurs in his Diary, with the strong heading,
' The stink of intemperance.' ' One evening,'
says he, 'I took a great meal of milk and
bread, more than the spirits considered good for
me. On this occasion they dwelt upon intem
perance, and accused me of it.' He then
proceeds to say, that they made him sensibly
perceive the foulness which their ideas attrib
uted to him. If so infantine a debauch was
thus reproved, we may imagine how sensitive
a thermometer of appetite his daily spiritual
relations furnished; how the spirits, that came
to him opened a correspondence with the 'ani
mal spirits ' that were embodied by his diet.
Seership, as a general rule, is coincident '.vith
abstemiousness, which is the directest means
of putting down the body, and by the law of
the balance, of lifting up the soul ; and where
seership is thus produced, it will of itself lead
to new demands from the soul, or new exi
gencies of temperance. We might instance
the Hindoo seers as examples of these re
marks, or we might support them by numer
ous cases occurring in Europe, and even at
the present time ; not to mention that the
germs of the experience are within every
man's knowledge.
443. " As the man depends so much upon
the dinner, and the dinner upon the appetite
and the self-control, it is interesting to know
what was the diet of a man so industrious,
peaceful and deep-eyed as Swedenborg. For
some time after his spiritual intercourse com
menced, his mode of living appears to have
been not unusual, excepting that the quantity
was moderate : he occasionally drank one or
two glasses of wine after dinner, but never
more ; and he took no supper. In company,
throughout his life, he followed the habit of
the table, and took wine, ' but always very
moderately.' During the last fifteen years of
his life he almost abandoned the use of ani
mal food, yet at times would eat a little fish,
eels particularly. His main stays were bread
and butter, milk and coffee, almonds and rai
sins, vegetables, biscuits, cakes and ginger
bread, which he used frequently to bring
home with him, and share with the children.
He was a water drinker, but his chief bever
age was coffee made very sweet, and without
milk. Collin is correct when he says that
pensive men generally are fond of coffee. . At

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

109

his house in Stockholm he had a fire from
winter to spring almost constantly in his study,
at which he made his own coffee, and drank
it often both in the day and the night. He
was very temperate. It appears that he ab
stained from animal food from dietetic consid
erations. At the same time there dwelt in his
mind a vegetarian tendency, pointed towards
'the future, or at least, what is the same thing,
crying out from the past. He writes on the
subject in his Arcana as follows : ' Considered
apart, eating the flesh of animals is somewhat
profane. The most ancient people never on
any account eat the flesh of either beast or
fowl, but lived entirely upon grain, especially
on wheaten bread, on fruit, vegetables and
herbs, various kinds of milk, butter, &c. It
was unlawful for them to kill animals, or to
eat their flesh. , They looked upon it as bes
tial, and were content with the uses and ser
vices that animals afforded them. But in
process of time, when men became as cruel as
wild beasts, yea, much more cruel, they began
to slay animals, and eat their flesh ; and in
consideration of this nature in man, the killing
and eating of animals was permitted, and con
tinues to be so.' Sleep.
444. " Swedenborg was peculiar in the mat
ter of sleep ; in his latter years he paid little
attention to times and seasons ; often labored
through the whole night, and had no stated
periods of repose. ' When I am sleepy,' said
he, ' I go to bed.' He kept also little account
of the days of the week. As we have seen
already, he sometimes continued in bed for
several days together, when enjoying his spir
itual trances. He desired Shearsmith never
to disturb him at such times ; an injunction
which was necessary, for the look of his face
was so peculiar on these occasions that Shear-
smith sometimes feared he was dead. At
other times, as soon as he awoke he went into
his study (when in Stockholm), kindled the
embers of his fire from a ready supply of
dry wood and birch bark, and immediately sat
down to write. Conversation.
445. " He was not fluent in conversation ;
indeed he had an impediment in his speech,
which perhaps predisposed him to the loss of
it that he suffered from his apoplectic seizure.
It does not appear that he had a remarkable
facility for acquiring languages, for we find
that although he resided so long in London,
he could not hold a running conversation in
English. He was, however, sufficiently ac
quainted with the modern languages, as well
as with Hebrew, Greek, and Latin. All the
authorities agree that his speech, though not
facile, was impressive. He spoke with de
liberation, and when his voice was heard, it
was a signal for silence in others, while the
slowness of his delivery increased the curiosity

of the listeners. He entered into no disputes
on matters of religion, but when obliged to de
fend himself, he did it mildly and briefly ; and
if any one insisted' upon argument, and be
came warm against him, he retired, with a
recommendation to them ' to read his writings.'
If any one objected that it was impossible to
believe, he replied, ' I do not wonder at that,'
and turned the conversation to other subjects.
One day, when Mr. Cookworthy was with him
in Coldbath Fields, a person present objected
to something that he had said, and argued the
point in his own way ; but Swedenborg only re
plied, 'I receive information from angels upon
such things : ' a response of a forcible nature,
supposing it true, for how many problems in
troduction into the spiritual world would an
swer : what a smiting criticism for instance
Polheim made, or rather was, upon the burial
service, just because he stood beyond- the
grave. Mr. Buckhardt relates, that on one
occasion he was present when Swedenborg
dined in London with some of the Swedish
clergy ; and a polemic arising between him
and one of them concerning the Lord, and the
nature of our duty to Him, Swedenborg ' over
threw the tenets of his opponent, who appeared
but a child to him in knowledge.' We can
believe that there was a formidable power in
his slow utterances.
446. " Were this the place we might say
much upon the almost invariable partition that.
takes place between the gifts of speaking and
of thoughtful writing ; so seldom united in
one person. The difference between the en
dowments lies somewhat in mental velocities,
the writer deploying his forces with a slow
ness measured to the pen strokes ; the orator
rushing forth with his at voice speed. The
light and heavy dragoons of intelligence fulfil
different tactics in the battles of the Word.
Where impediment of speech takes place, it is
a sign of lacking communication between the
mind and the organs — of meanings in dis
course coming down flashwise ; and in Swe
denborg's instance, it might argue some pre
disposition for that separation and absence of
soul from body for which his life was other
wise remarkable: if this be not too medical

an opmion.

Peculiarities.

447. " When in London he went occasion
ally to the Swedish church, and afterwards
dined with Ferelius or some other of his coun
trymen ; but he told them that ' he had no
peace in the church on account of spirits, who
contradicted what the preacher said, especial
ly when he spoke of three persons in the God
head, which amounted in reality to three gods.'
448. " During his latter years he became
less and less attentive to the concerns of this
world : even when walking abroad he seemed
to be engaged in spiritual communion, and
took little notice of things and people in the
streets. When he went out in Stockholm

no

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

without the observation of his domestics, some
singularity in his dress perchance would beto
ken his abstraction. Once when he dined with
Robsahm's father, he appeared with one shoe
buckle of plain silver, and the other set with
precious stones ; greatly to the amusement of
the young ladies of the party. But a man of
eighty and upwards, a seer and an old bache
lor besides, might be pardoned for some inat
tentions. 449. " In person, says Shearsmith, he was
about five feet nine inches high, rather thin,
and of a brown complexion. His eyes were of
a brownish gray, nearly hazel, and rather small.
He had always a cheerful smile upon his coun
tenance. Mr. Servante remembered him as
an old gentleman of a dignified and venerable
appearance, whose thoughtful yet mildly ex
pressive countenance, added to something very
unusual in his air, attracted his attention forci
bly. When Collin visited him he was thin
and pale, but still retained traces of beauty,
and had something very pleasing in his physi
ognomy, and a dignity in his erect stature.
Ab Indagine relates that his eyes were always
smiling; and Robsahm, that his countenance
was always illuminated by the light of his un
common genius. When he lodged with Berg
strom he usually walked out after breakfast,
dressed neatly in velvet, and made a good ap
pearance. His suit, according to Shearsmith,
was made after an old fashion, and he wore a
full-bottomed wig, a pair of long ruffles, and a
curious hilted sword, and carried a gold-headed
cane. In Sweden his dress was simple, but
neat and convenient : during the winter he was
clad in a garment of reindeer skins, and in
summer, in a study gown, ' both well worn,'
— so Robsahm says, — ' as became a philoso.-
pher.' He would not tolerate linen sheets on
his bed, but lay between woollen blankets.
Wherever he lived, his habits were plain to
the last degree ; in Stockholm he required no
services of his old gardener's wife, but to make
his bed, and bring a large pitcher of water
daily to his study : for the rest, he waited
upon himself. His journeys were made with
no parade, and few of the conveniences of
travelling. He took no servant with him, and
rode in an open wagon from Stockholm to
Gottenburg, where he embarked for England
or Holland, to have his manuscripts printed.
4o0. " In money matters Swedenborg was
at once saving and liberal. Those with whom
he had affairs, spoke always of his generosity.
Provided with sufficient means, he adminis
tered them strictly for public services. What
ever his motives might be, it is certain that he
would receive back no proceeds from the sale
of certain of his works, but dedicated the
whole to religious subscriptions. Possibly he
deemed that as he was but an amanuensis of
spiritual powers, he had no right to keep a
commercial account of the results. Moreover,

he sold his works at unremunerative prices,
and indeed gave a great portion of them away.
When Dr. Hartley offered to lend him money,
he returned for answer that ' as to this world's
wealth he had what was sufficient, and more
he neither sought nor wished for.' Count
Hopken says that 'he lived frugally Without
sordidness, and that his travels cost him no
more than when he remained at home.' He '
was not remarkably in the habit of almsgiving,
for he used to say that 'most of those who
solicit alms are either lazy or vicious, and if
from compassion you give them money without
examination, it is rather an injury than a ben
efit.' He did not lend money, for that, he
said, is the way to lose it ; .and besides, he
added, ' I want my money to pay the expenses
of travelling and printing.' When Shear-
smith, :his landlord, presented his bills, Swe
denborg used to send him to his drawer to
pay himself; a careless-looking mode, but
clairvoyant people know of course with whom
they have to deal.
Habits and Manners.
451. " His manners were' those of- a noble
man and gentleman of the last century. He
was somewhat reserved, but complaisant ; ac
cessible to all, and had something very loving
and taking in his demeanor. Personally he
left good impressions behind him wherever he
appeared. 452. " His labors during the sixty-three
years of his authorship, were of a surprising
magnitude : we may estimate that his volumes
would make about sixty octavos of five hun
dred pages each in English. About forty of
these are already translated, and many of
them have gone through numerous editions in
England and America. When it is remem
bered that his works consist almost entirely
of the deepest analysis, or treat upon the high
est subjects, the quantity which issued from his
pen becomes still more astonishing. There is
indeed a vast amount of repetition in his books,
for as beseemed a teacher, he professed repe
tition, and was careless of artistic effect. But
with all deductions, his quantity does not
greatly exceed his quality.
453. " He made use of no amanuensis for
his books, but was self-helping as well as self-
contained throughout. From the beginning
of his theological mission, he framed indexes
or rather digests of what he wrote, whereby
he was enabled to refer from part to part of
his extensive manuscripts. These indexes
are models of compression and arrangement,
and are themselves large and readable vol
umes. They show at a glance what a crowd
of ' capital aphorisms ' there is in his.works*
and how impossible it is to give an exhaustive
statement of them in a short compass. In his
latter years, the Bible in various languages,
was his whole library.

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

Ill

Editions of the Bible made Use of by Swe
denborg.
454. " We have seen above, that after Sweden
borg's spiritual illumination had commenced he ap
plied himself exclusively to the study of the Word,
both as to its letter, in the Hebrew text, and as to
its ' spirit and its life,' or as to that spiritual sense
which he demonstrates as existing in every part of
the Holy Scriptures. It may be interesting to the
1 present as well as to the future generations, to
know the different editions of the Bible which he
made use of. This information is contained in the
New Jerusalem Magazine for 1790, p. 87, where we
read as follows : —
"'Swedenborg possessed four editions of the
Holy Bible in Hebrew : —
" ' I. That by T. Pagnini Montani, containing fol.
1657, in which hoynade no remarks in the margin,
as I was informed by the person who bought it at
his sale.
',',' II. Biblia Hebraica punctata, cum Novo Tes-
tamento Greeco, 8vo. of the edition of Manasse Ben
Israel, 1639, Amsterdam. This was also without
remarks. " ' III. Reineccii Bibl. Hebr. lApsia., 1739, 4to.
This I have happily found ; it is filled with re
marks, and with the Latin translation of several
Hebrew words, as also some observations on the
internal sense. The book is much used. I shall
add it to the collection of manuscripts.
" 'IV. Bibl. Hebr. secundem Edit. Belgii Edvar-
di Vander Hooght, cum versione Latina Sebastiani
Schmidii ; IApsice, 1740, 4to. This book was given
to the Rev. Mr. Ferelius of Schofde, for interring
him at London, where he then was minister to the
Swedish chapel. There is no remark in the margin,
buta great number of lines and asterisks, at the most
remarkable places of the Latin version, the origi
nal text not being in any manner touched ; be
cause, according to the expression of Swedenborg,
" The Word is perfect, such as we have it." Of
the New Testament in Greek, he had none besides
that mentioned, No. II., and which is a fresh edition
of that by Elzevir in 1624, made by Janson, and
the edition of Leusden, Amsterdam, 1741, with
the Latin version. It is probable he has followed
this edition in translating the Apocalypse.
" ' Of the Latin translations of the Bible, he
chiefly made use of that by Schmidius, Lipsiaj,
1740, after the time that he began the Arcana Cce
lestia, because he found this to be more literal and
exact than all the others. Nevertheless, in all his
quotations, and above all in the Arcana Calestia,
he has more exactly^ expressed the sense accord
ing to the original language. He has never fol
lowed the version of Arius Montanus, either of the
Old or New Testament, as I have carefully exam
ined and found to be the case. But he had four
copies of the Latin translation of Castillis, apparent
ly for the purity of the language, which he was very
studiously applying himself to, before he learned
Hebrew in 1745. In his quotations of the New
Testament, he only made use of the translation of
Schmidius, first edition, which he sometimes has
left, the better to express the sense of the Greek.
From this it appears, that he always had the origi
nals at hand!' But with respect to the author's trans
lations of Genesis, Exodus, and the Apocalypse,
they are directly translated from the originals.' " *
* " We wish to observe that Swedenborg required the abso
lute literal sense of Scripture as the basis of his spiritual inter
pretation, and as the Latin version of Schmidius was in this re
spect the most complete of any in existence, being an improve
ment on the literal version of Montanus, he preferred it, and in

455. It ought to be remarked, however,
that most of his spiritual writings abound with
errors of the press, which evil arose, as Swe
denborg assures his friend Robsahm, from the
circumstance that the printer also undertook
the office of corrector. This will explain
some things which have appeared to many as
discrepancies or obscurities in his writings.
The errors of translators will account for
many more. Character.
456. It is well remarked by Wilkinson, in
summing up the character of Swedenborg,
that " the upper .parts of it rose from the
groundwork of excellent citizenship and social
qualities. Naturally inoffensive and conserva
tive, he was at one with the general polity,
and never dreamed of innovations that should
interfere with the moral basis of the state.
Even his theology was referable, in his view,
to an existing authority in the Bible, and in
harmony with the earliest creeds of the church,
so far as they went. He lent himself freely to
his family ties, but never allowed them to inter
rupt his justice. As a friend he was stanch and
equally independent. The sentiment of duty
ruled him without appeal in his public as in
his private affairs : he had no acquaintances
but society and his country when their inter
ests were involved. In disseminating his re
ligious ideas; he was open and above board :
placed his books within the reach of the Chris
tian world, and there left them, to Providence
and the readers. By no trick did he ever
seek to force attention, and intrigue had no
part in his character. Notwithstanding his
attachment to his first admirers, he kept his
own space around him, and was not impeded
by any followers. Tender and amicable in
his nature, he was always distant enough to
have that large arm's length that so peculiar
a workman required. Ambition he must
have had in some sense, but so transpierced
and smitten with zeal for his fellows, that we
can only call it, public love. The power of
order and combination, is a main feature in
his capacious intellect ; those who open him
as a visionary, are struck with the masculine
connection which he every where displays.
His sensual nature was evidently an obedient
though a powerful vehicle to his mind. He
was perfectly courageous in that kind that his
mission needed ; firm, but unobtrusive, in all
courts and companies, and ever bending whith
er his conscience prescribed. Religion was
the mild element that governed the rest, con
verting them past their own natures by its
lively flames, and he walked with the constant
sentiment of God Between him and his fellows,
giving and receiving dignity among God's

his very numerous quotations from the Word, especially in the
Apocalypse Explained, seldom departs from the version of
Schmidius, unless to render the Hebrew text still more faithfully
ard literally."

112

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

children. His life indeed is not heroic in the
old fashion, but take his own account of it,
and he has travelled far and perilled much :
he has seen and been what would. bleach the
lips of heroes. Whether you receive his ac
count or not, you must own that his structure
was heroic, for how otherwise could he have
outlived those tremendous ' fancies ' of heaven
and hell. But let that pass, and we still claim
him as ahero in the new campaign of peace.
The first Epic of the Study is the song that
will celebrate him. There are many simple
problems, but how few dare face them : it is
more difficult to be courageous there than be
fore batteries of cannon : it is more impossible
to the most to lead the forlorn hopes of thought,
discouraged since history began, to victory,
than to mount the scaling ladder in the immi
nent deadly breach. To do the one requires
only command of body ; to perform the other
needs courage over the brain itself ; fighting
against organism and stupidity older and more
terrifying than armies. Select your problem,
and ask the world round who will besiege it
until it cedes the truth, and you soon find that
of all the soldiers there is none who does not
straightway show fatigue and sob impossible,
which are cowardice under its literary name.
In these ages there has been no man who
stood up so manfully to his problems as Swe
denborg, who, wielded his own brains so like a
spirit, or knew so experimentally that labor
rises over death. Therefore we name him
Leader of the world's free thought and free
press ; the Captain of the heroes of the writing
desk. — Wilkinson's Biography, pp. 245-247.

PART IV.
Concluding Reflections.
457. " In drawing this Memoir to a close,
we are led to observe that the world is at this
instant reaping a manifold harvest from the
works of Swedenborg, without knowing, per
haps, into whose labor it has entered. The
walls of a new school are also rising up among
the ruins of ages, and many are helping to
make them high and strong who have never
comprehended either the plan or the founda
tion ; each working at his own chosen task, and
overruled by a mysterious intelligence which
elaborates the unity of the whole in silence
and darkness."
458. There are some, however, who will be
disposed to exclaim, in reference to the pro
fessions made by Swedenborg and his friends,
"Is your Swedenborgian Church a new sect
in the Protestant community, set up as the
fulfilment of prophecy " ! Cm this point there
is much misapprehension abroad. " The New
Jerusalem, Swedenborg says, is formed of those
who worship the Lord and do the work of re
pentance by shunning evils as sins, and conse
quently it is formed gradually, throughout all

Christendom, as the doctrine of justification by
Faith alone is extirpated. Who then shall
say that this Divine Church is limited to those
who assemble in their places of worship, and
who do so because they understand each oth
er and have sympathies in common ? Such
Ecclesiaj avowedly constitute but one phasis
of the Church; their providential use is to
diffuse its truths, and eventually, perhaps, to
inaugurate its order as an institution ; the
while its universal body is growing in all lands,
and its members marching from every point of
the compass under a variety of banners. ' Lift
up thine eyes round about, and see,' exclaims
the Prophet, ' all they gather themselves to
gether, they come to thee. « . . . Thus
saith Adonai Jehovih, Beholct, I will lift up
my hand to the Gentiles, and set up my stan
dard to the people : and they shall bring thy
sons in their arms, and thy daughters shall be
carried on their shoulders. . . . There
fore thy gates shall be open continually ; they
shall not be shut day nor night ; that men
may bring into thee the forces of the Gentiles,
and that their kings may be brought.' Isaiah
xlix, lx. The receivers of Swedenborg's
writings are well aware that it would be foolish
to apply such prophecies to a mere organiza
tion of religious societies, and their assemblies
in meeting houses ; but they know, at the same
time, that they apply in all fulness both of the
letter and the spirit, to the New Church.
459. " The New Church, therefore, accord
ing to Swedenborg, is a new dispensation of
all that is good and true, and cannot be pro
nounced, any more than it can be made, secta
rian, without a violation of its attributes. As
an Institution it doubtless claims to be emi
nently spiritual in its operation, but as an in
tellectual and moral force it connects religion
with every human interest. While, therefore,
its particular object is to change the whole
man by regeneration, and make him the child
of God, its general object is to evangelize the
world and bring it into correspondence with
the order of heaven. Swedenborg has no
where prescribed any organization of the
Church." — Rich's Sketch, pp. 189-192.
Qualifications for his sacred Office.
460. Swedenborg's qualifications, both moral
and intellectual, for such an office as it is claimed
he has been elected to, it is well remarked,
" were such as all must allow to be appropri
ate in the highest degree. In him were united
the utmost integrity, piety, and innocence of
manners, with the most comprehensive under
standing and most extensive attainments in
knowledge. The former excellences, it will
generally be admitted, were necessary to pre
pare him for his office at all ; and without the
latter, it will easily be seen, he could not have
discharged it with effect. He stands not in the
character of a new prophet, in the sense usually
applied to that term, and as he has sometimes

LIFE .AND WRITINGS OF EMANUEL SWEDENBORG.

113

been denominated in derision ; nor in that of a
writer of additions to the Word of God, as he
has also been maliciously represented. The
Lord engages, at his second coming, to appear
4 in the clouds of heaven,' — or in the outward
covering of his Word, which is its literal sense,
— ' with power and great glory,' — with the
full evidence and clear brilliancy of the genu
ine truth of his Word, to which the letter is
*the covering. This could not have been ac
complished by sending a prophet, again to
speak in the, enigmatical, and never, without
special illumination, clearly understood lan
guage of prophecy ; but only by raising up a
teacher, who, under the influence of divine
guidance and illumination, should be able to
see in the Scriptures, and to comprehend in
his own mind, the sublime truths he was to
teach, arid to communicate them in a manner
suited to their depth and importance. Hence
the necessity that the Human Instrument
made choice of on this occasion should be a man
of learning. Something similar occurred at
the first promulgation of Christianity : for the
apostles were not all ignorant men. To dif
fuse the knowledge of the gospel among the
Jews, persons possessing nothing beyond com
mon Jewish attainments, but guided by the
Spirit of God, were competent : but when ' a
chosen - vessel ' was required ' to bear the
Lord's name before the Gentiles, and kings,
and to the children of Israel ' scattered among
the Gentiles, — to carry the gospel to the
learned and polished nations of those times, —
a man was miraculously called to the work,
who, having been born and long resident at
Tarsus, a polite Grecian city, was as much
skilled in the learning of the Greeks, as, by
having been brought up at the feet of Gama
liel, he was versed in the doctrines of the Jews.
Much more was it necessary that, in this age
of the general diffusion of natural knowl
edge, the Human Instrument for first commu
nicating the truths to be made known at the
Lord's second coming, should stand upon a
par with the first of his contemporaries in sci
entific attainment ; especially as, while all the
general doctrines he was to unfold were to be
far more clear, and more easily intelligible,
than those commonly received at present as
the doctrines of Christianity, some of the
truths to be discovered were to be of the most
profound kind, requiring for their full devel
opment the highest talent for abstruse investi
gation, and for their perfect comprehension
the most exalted powers of the best cultivated
mind. 461. " In Swedenborg, every requisite gift
was centred. Well imbued, first under the
tuition of his learned father, and then at the
University of Upsal, with all the ¦ usual ele
ments of a learned education, he for . a time
cultivated classical literature with diligence
and success. He then applied himself to the
most solid and certain of the natural sciences,
15

and not only by domestic study and by corre
spondence with foreign literati, but by repeat
ed travels in all the scientifically enlightened
parts of Europe, — in Germany, Italy, France,
Holland, and England, — he made himself
thoroughly acquainted with all the knowledge
of his time, and was admitted, by general con
sent, to a station among the first philosophers
of the age. As, in the midst of the distinc
tions with which he was honored by his com
peers in learning and by sovereign princes, he
never forgot for a moment his original piety
and modesty, — his scientific writings con
stantly breathing the humble and devotional
spirit of a true Christian philosopher, — the
acquisitions he made in natural science must
be acknowledged to have formed an admirable
preparation, and a most suitable basis, for the
apprehension and explication of the spiritual
truths which he was to be the Instrument for
unfolding. Between the book of nature, read
by the eye of humble intelligence, and the
Word of God, every one intuitively perceives
there must be an exact agreement '; and spir
itual views can never be so little likely to par
take of delusion, as when they take for their
foundation a copious store of sound natural
science. An extensive acquaintance with the
knowledge of God in his works, must be the
best preparation for a superior perception of
,the knowledge of God in his Word : and by
the former was Swedenborg eminently dis
tinguished." 462. But' it is, after all, in the interior evi
dence of his writings, that the great question
must finally be settled. " I am indeed satis
fied," says Mr. Noble, " that a most convincing
work might be written on the Internal Evi
dence which the writings of Swedenborg bear
to their pwn truth ; and this not only in the
great .and leading doctrines which they deliver,
and which they so scripturally and rationally
establish, but in innumerable more minute
points, in which they speak to the heart, and
experience, and best intelligence, of man.
There is no subject of which they treat that
they do not lay open in a deeper ground than
is done by any other author: in particular,
they discover so profoundly and distinctly the
inward operations, the interior workings, of
the human heart and mind, and unveil man so
fully to himself, that no person of reflection can
attentively peruse them, without feeling a moni
tor in his own breast continually responding to
their truth." — Noble's Appeal, pp. 198-201.
Testimony of Oberlin.
463.' While upon this subject of interior
evidence, we cannot refrain from a most inter
esting testimony to the importance and value
of Swedenborg's writings, which is to be found
in the experience and practice of the celebrated
Oberlin. Distinguished as he is for his labors
of love and heavenly philanthropy, we can but
regard it as a rich and lasting testimony to

114

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

the truths of the New Church, to have so full
an account from such a man. This testimony
is recorded in the " Intellectual Repository "
for April, 1840, in a visit which the Rev. J.
H. Smithson paid to the worthy philanthro
pist and Christian, two years prior, to his death.
After some previous conversation, Mr. S. pro
ceeds as follows : —
464. " I now prepared myself to converse
with him on things of a more exalted character
— on his manner of perceiving the truths of
the Word, as well as his conceptions respecting
the realities of heaven, and the spiritual state
of man in general. I at once asked him
whether he had read any of the works of Swe
denborg ? Without replying, he immediately
reached a book, and clapping his hand upon
it, expressive of great satisfaction, told me,
that he had had this treasure many years in
his library, and that he knew from his own
experience that every thing related in it was
true. This treasure was Swedenborg's work
On Heaven and Hell. As I had lately become
acquainted with the theological writings of the
enlightened Swedenborg, and as Oberlin was
almost the only person I had met with who
had any knowledge of those writings, I was,
of course, highly delighted to meet with a
man, whose name was universally honored,
and whose life and character were considered
as a bright example of every Christian virtue.
The great weight which accompanied the
name of this good man, and the approving
declaration he had already made respecting
one of the most important works of Sweden
borg, materially strengthened my convictions
of the truth of his claims to universal atten
tion. I accordingly felt the deepest interest
in conversing with Oberlin on the subject of
Swedenborg's theology, and the amazing spir
itual intelligence displayed in his writings,
and inquired how it had happened, that he had
arrived at convictions so solid respecting the
facts and truths contained in the work On
Heaven and Hell. He replied, that when he
first came to reside as a pastor among the in
habitants of Steinthal, they had many super
stitious notions respecting the proximity of the
spiritual world, and of tlie appearance of vari
ous objects and phenomena in that world
which, from time to time, were seen by some
of the people belonging to his flock. For in
stance, it was not unusual for a person who
had died to appear to some individual in the
valley. This gift of second sight, or the open
ing of the spiritual sight, to see objects in a
spiritual state of existence, was, however, con
fined to a few persons, and continued but a
short period, and at different intervals, of time.
The report of every new occurrence of this
kind was brought to Oberlin, who at length
became so much annoyed, that he was resplved
to put down this species of superstition, as he
called it, from the pulpit, and exerted himself
for a considerable time to this end, but with

little or no desirable effect.' Cases became
more numerous, and the circumstances so
striking as even to stagger the scepticism of
Oberlin himself. About this time, being on a
visit at Strasburg, he met with the work On
Heaven and Hell, which a friend recommended
him to peruse. This work, as he informed me,
gave him a full and satisfactory explanation of
the extraordinary cases occurring in his valley,
and which he himself was, at length, from evi
dences which could not be doubted, constrained
to admit. The satisfactory solution of these
extraordinary cases afforded great pleasure to
his mind, and he read the ' treasure,' as he
called it, very attentively, and with increasing
delight. He no longer doubted in the near
ness of the spiritual world ; yea, he believed
that man, by virtue of his better part — his
immortal mind — is already an inhabitant of
the spiritual world, in which, after the death
of the material body, he is to continue his ex
istence forever. He plainly saw from the
correspondent relation existing between the
two worlds, that when it pleased the Lord,
man might easily be placed, by opening his
spiritual senses, in open communication with
the world of spirits. This, he observed, was
frequently the case with the seers mentioned in
the Old Testament ; and why might it not be
so now, if the divine Providence saw fit, in
order to instruct mankind more fully in re
spect to their relation to a spiritual state of
existence, and to replenish their minds with
more accurate and copious views respecting
heaven, the final home of the good, and hell,
the final abode of the wicked.
465. " This conversation of Oberlin's seemed
highly reasonable and delightful ; and I in
quired further, by what means he had arrived
at convictions so solid respecting the truth of
Swedenborg's statements and descriptions con
cerning the world of spirits, and heaven and
hell. He replied, that he himself had had
ocular and demonstrative experience respect
ing these important subjects, and that, strange
to say, he had come into that state of open
communion with the world of spirits, which he
had formerly considered as a rank species of
superstition, and which he had endeavored to
extirpate from the valley. He observed, that
the inhabitants of that mountainous district had
always been notorious for this peculiar kind
of spiritual experience, and in this respect
much resembled the Highlanders of Scotland,
of whom he had heard and read similar ac
counts. He, therefore, could readily under
stand Swedenborg's case, who, for most useful
and salutary purposes, was mercifully permit
ted to enjoy an open intercourse with the
world of spirits, during so many years of his
life, in order to instruct mankind in respect to
subjects of the greatest moment to wisdom
and happiness, and of which they are so de
plorably ignorant: with regard to himself,
however, he had only had glimpses, as it were,

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

115

into the spiritual world, which continued only
for short periods, and at distant intervals ; and
if he had not read Swedenborg's work, he
could not rationally and satisfactorily have ex
plained to himself the various objects and
phenomena be had beheld.
466. " From this time, he observed, he ceased
to manifest his opposition against the ' super
stition ' in question, and endeavored, when
any thing occurred, to turn it to the instruc
tion and edification of his people. He care
fully wrote down every occurrence, and drew
from it some salutary instruction, which either
warned his flock against evil, or encouraged
them in goodness and virtue. He said that he
had a large pile of papers, which he had writ
ten on this kind of spiritual phenomena, con
taining the facts, with his own reflections upon
them. One of these occurrences I can here re
late. In the year 1806, a tremendous convul
sion of nature occurred in Switzerland, which
deeply moved the whole of Europe : it was the
fall of the Rossberg, a great mountain, which
suddenly fell, and buried several villages un
der its ruins. This catastrophe excited the
greatest consternation throughout the whole
surrounding country, and deeply affected Ober
lin and the people of Steinthal. As it was
customary in cases of deep excitement for
some person or other in the valley to become
clairvoyant, that is, to have their spiritual
vision opened ; so in this case, several individ
uals became clairvoyant, and the unfortunate
people who had been destroyed by the moun
tain, were seen in the world of spirits. They
appeared, said Oberlin, in places very similar
to those they had left in the natural world,
and associated together, as they had been ac
customed to do, but by degrees they separated
from each other, and were associated accord
ing to their moral worth. This account, Ober
lin observed, was in agreement with what
Swedenborg says respecting the state of man
immediately after his departure . from this
world ; and likewise respecting what he states
in regard to the manner in which spirits asso
ciate together, or constitute societies ; for all
are there arranged according ' to their moral
worth,' — those who are good, and, in similar
affections, constitute heavenly societies, and
those who are evil, and in similar malignant
dispositions, form infernal societies.
467. " So convinced was Oberlin of the sal
utary importance of teaching his flock respect
ing heaven and hell, and the correspondent
relation which man sustains to the spiritual
world, that he formed a chart, or map, repre
senting heaven, which he hungup in his church.
This celestial diagram, as it was called, was
taken from Solomon's temple, which, in all
respects corresponded to heaven. These cor
respondences Oberlin had derived from Swe-
-denborg, and he pointed out to his flock, that
according to their humility, piety, fidelity,
and their love of being useful to each other,

would be their elevation in the Lord's king
dom, either to the first, second, or third heaven.
His flock were extremely delighted to hear
his remarks concerning heaven ; and the man
ner in which he explained to them how the
love of the Lord above all things, and the love
of our neighbor even better than ourselves,
constitutes the life and soul of the heavenly
kingdom, served, no doubt, to kindle that ce
lestial fire of mutual love amongst his people,
which made them 'a bright and shining hght'
to all around them. For the numerous in
stances of remarkable self-denial, of benevo
lence to the orphan, widow, and stranger ; of
liberal contributions from their scanty means
to procure Bibles for those in the surrounding
districts, that did not possess the Word of
God, and to purchase articles of clothing, and
implements of use for those who were destitute,
and not able to work for the want of necessa
ry means : these facts, I repeat, when consid
ered in connection with the general exemption
from vice and crime, were striking proofs of
something like that genuine spirit of Chris
tianity, which has seldom been witnessed upon
earth, but which, as the New Jerusalem Church
advances, will not be so great a stranger
amongst men.
468. " From seeing, as explained by Swe
denborg, that the Lord's kingdom is a king
dom of uses, Oberlin resolved all the exertions
and operations of his life into one element —
use. He taught his people, that to be useful,
and to shun all evil as sin against the Lord,
in being useful, is the truly heavenly Ufe. On
this account, when his flock assembled in the
church on the week day, to hear from their
beloved pastor some instructive and edifying
discourse, the females brought with them their
knitting,. needlework, and platting, and thus
worked with their hands, whilst their minds
were being instructed in various kinds of use
ful knowledge. His discourse on some week
day evening was not exclusively theological
and religious, although religion was blended
with every thing he said ; but it frequently
conveyed some eminently practical ideas on
the various useful arts of common life. These
useful ideas on the concerns of ordinary life
were always connected with something heav
enly, and ascribed to the goodness of our
heavenly Father ; in this manner Oberlin con
nected the concerns of earth with the realities
of heaven, and brought down a celestial influ
ence into the common duties of life.
469. " The day after my arrival was the
Sabbath, and I anticipated much pleasure in
hearing the venerable pastor address his flock.
He preached in French ; his discourse was
characterized by simplicity and warmth. He
almost invariably called Jesus his heavenly
Father, which struck many as a peculiarity
not common with Christians in general, but I
well knew how he had contracted this habit
of addressing the object of his supreme love

116

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

and worship. From the work On Heaven and
Hell, he had clearly seen, that no other is ac
knowledged throughout heaven as the Divine
Father than the Lord Jesus Christ alone, for
'he that seeth him seeth the Father.' The
church was full, and humility and devotion
seemed impressed upon every countenance.
He addressed them like a father addressing his
children, and often called them his chers en-
fants, — his beloved children. He said he
had baptized nearly all of them, and, as in
fants, had taken them in his arms ; and they,
when the service was over, assembled around
him, and called him papa, inquiring after the
health of himself and his family. They also
testified their regard and their gratitude by
sending him various presents — the first flow
ers of the spring, the first vegetables and fruits
of the garden, were presented to the beloved
pastor, thus reciprocating the sweetest affec
tions of the mind by external emblems of
gratitude and love. How delightful, I thought,
it is to be a pastor, when this sweet spirit of
'reciprocation exists ! where the minister, in his
anxiety and labor to perform the arduous du
ties of his office, is soothed and strengthened,
not only by the consciousness, depending on
divine mercy and assistance, of having endeav
ored to do what he could for the instruction
and salvation of his flock, but by the sweet
reciprocation of acknowledgment and affection.
470. " I afterwards was eager to embrace
the opportunity of enjoying some conversation
with Oberlin on the spiritual sense of the
Word. But in this matter I was disappointed :
he acknowledged that the Word has a spiritual
sense ; but his knowledge of it seemed scanty
and obscure. He told me, he regretted that
he had never been able to procure Sweden
borg's works, in which the Word is explained
as to its spiritual sense, these works not hav
ing been translated either into French or Ger
man, and the Latin copies being so scarce,
that he could never procure them. The works
of Swedenborg which he possessed, were the
Heaven and Hell, Divine Love and Wisdom,
Divine Providence, and, if I mistake not, a
German translation of the Earths in the Uni
verse. 471. " The different biographers of Oberlin
have carefully concealed his predilection for
the writings of Swedenborg ; they all agree,
however, that he had peculiar views concern
ing heaven aud hell and the human soul.
And M. Morel, who has recently written
memoirs of Oberlin, says, ' Oberlin had much
originality in his conceptions, and his most
singular ideas bore the impress of a great soul :
he attached an emblematical sense to colors.
His ardent imagination, nourished by the mys
tical works of Swedenborg, delighted to bound
over the threshold of the tomb, and to expa
tiate in the mysterious world which awaits the
soul, when separated from its earthly bonds."
— Documents, pp. 116-120.

472. Let us now recur to a further notice
of the interior value and eminent importance
of Swedenborg's writings,'considered both from
a theological and literary point of view.
Children's Questions answered.
473. " It is extraordinary " says Mr. Wil
kinson, " how well Swedenborg has answered
the children's questions ; those inquiries of
little tongues that the parents divert, but do
not satisfy. If we Wished to give his theolo
gy an experiment, we should select for its re
cipients children of from five to ten years of
age, and teach them nothing of it except in
answer to their own inquiries. The whole
scheme would be elicited presently by the
moving curiosity of almost infantine querists.
As a satisfaction to such like, including those
simple adults whose faculties are as those of
children, there is a completeness in his revela
tions ; the first circle of intellectual wants is
gratified with parental forethought; the prof
fered education, drawn forth by the pupil him
self, is exact and suitable ; and the youthful
mind runs no danger of subsequent complexi
ty in the learning with which his easy teacher
provides him. The personal Maker of the
world, his name and abode ; His quality as
the best of. men ; the purpose of all things for
our use ; the immortality not of the soul but
of the man, or rather not his immortality but
his straight continuance ; the way in which
people 'die and rise again ; the great pleasant
ness of heaven for the good, and the pain of
hell for the naughty; the men and women
living in each of the bright stars, and one day
to be our friends — these are things to satisfy
babes of all conditions and ages. We would
back Swedenborg for comforting little ones
weeping over a lost brother or sister, against
all the clergy that ever preached. We would
back him at a marriage for throwing upon the
wedding ring a brighter shine of the skies.
We should have confidence in him for the real
events and unguarded moments that happen
to men through life. However this may be,
he is the first theologian with a voice that
penetrates into the nursery, and becomes part
of the mother's tale, or the governess's expla
nations. Indeed he has answered none but
children's questions, which are the first pure
wants of knowledge. Until these were met,
no questions had been answered; and so he
began at the beginning. He is preeminently
the Gamaliel for the youngest faculties."
Opening of Religions and Superstitions. '
474. "We have not yet done with that
opening or roadmaking which radiates from
his works as centre. There is no large space
of thought that has not become more accessi
ble, and we will add, more lovable, in conse
quence of what he wrote. Observe the broad
access laid down in his works between his .own

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

117

theology and other religions. The science' of
correspondences, the link between the worlds,
comes easily into lower relations, and pro
claims the original unity of religious systems.
The Hindoo and Grecian mythologies are
translated into a Christianity as old as the
world, through the restoration of that universal
language whose symbols are sun and moon,
and the objects of creation. The first mani
fested word of God was the world itself; the
meaning that lay in the world was what the
first readers understood. They wrote their
mythologies, not in vowels and consonants, but
in hieroglyphical things. Those mythologies,
at length, were ill and perversely written, and
at last the symbols overpowered the sense and
occupied its place. But still, whatever truth
they have is to be attained by hieroglyphic in
terpretation. What a field is here opened for
missionary enterprises. The heathen may be
led back from the entanglement of their re
ligions, to their own ancestral truths ; and
then, by a readier passage, towards the Chris
tian centre. The church is the heart and
lungs of the world, and by such a missionary
enterprise, its pulses and attractions begin to
permeate the Asiatic and Mahometan remote
ness, to discuss and eliminate the accretions
of time, and to raise the whole race as a man,
into warm-blooded life. No evidences, or
even examples, plastered upon heathenism,
will convert the barbarian, but heathenism
itself is the unwilling witness to the Christian
faith. 475. " There is something well fitted to the
Asiatic in Swedenborg's genius. His concep
tion of the Grand Man, although we belive
scientifically original, is in singular harmony
with the large and spheral thoughfof the ori
ental religions. Indeed, his scientific views
are so similar to the Chinese cosmogonies, that
were it necessary to seek for the parentage of
the works of genius (which it never is,) we
might easily build up the former out of the
latter. There is, however, an element in him
which the East has not, a more than Europe
an, perhaps a peculiarly Scandinavian activity,
which demands. a material world as the stern
proof-place of thoughts and contemplations.
There is also, by consequence, a reliance on
personal man, which tramples out Pantheism,
and will be satisfied with no perfection less
spirit-shaped than a personal God ; and this
is a side of life that the East has squandered
and forgotten.
476. "The Mahometan creed is not unno
ticed by Swedenborg, and he regards it differ
ently from the Protestant divines. With him
it is a permitted, provisional religion, midway
between Christianity and the ancient East,
which availed to extirpate the idolatries of
many nations, and to declare some important
truths, — such as the unity of God, which may
in time be united to the Christian facts.
Moreover, Mahometanism — the old-world j

Protestantism — opened in its way the spir
itual world ; and Swedenborg has gone far to
show that the visions of Mahomet, whether
fantastic or not, may have been actual repre
sentatives in the spiritual atmospheres ; and
he does not imitate Grotius and his successors,
in branding the Arabian prophet as an impos
tor. Indeed he has given a clew to the le
gendary and fairy lore of all nations, so that
we hope in time to make it serviceable for the
combined purposes of a spiritual and natural
anthropology. 477. " As the world's superstitious sciences,
they are so important a field, that we re
gret to have little space to devote to them in
their connection with Swedenborg's principles.
There is a truth lies in them all. They are
founded severally upon certain large insights
and thaumaturgic powers, which are never
alien to nature when harmonious man appears.
Magic itself is but the evil application of the
science of correspondences ; the prevalence of
magic was a reason why that science was
taken away from the earth. In our own day,
simultaneously with the appearance of Swe
denborg, these lost arts and sciences are com
ing back, especially through mesmerism and
its kindred progeny of truths. We can only
indicate that the student of these subjects will
find them amply treated from the spiritual
side in Swedenborg's writings, and above all,
in his Diary, where it is shown that they are
matters most accredited in the spiritual world.
The wonders of that world are palpable enough.
Perhaps, however, until our own day, no one
was sufficiently aware of how wonderful Nature
herself is going to be, when the ages are riper,
or of how certainly the height of the spiritual
is the prophecy of the future of the natural.
To our Savior, this world was as plastic as
any world need be ; and to his true disciples,
he promised the like powers, and the like obe
dience from the world. In short, he inaugu
rated the miraculous as the order of nature,
and the realization of this we look upon as the
outward measure and standard of the human
regeneration. In the mean time, the despised
and obscure truths, by which nature already
emulates the spiritual, may group themselves,
where their aims are good, round, Swedenborg's
principles and correspondences, as round a
fortress sufficiently able to consolidate and
protect them. But as they value self-preser
vation, let them resign their baser worldliness,
and cease to lean upon the corrupt impotence
of materialism.
478. " Nothing is more evident to-day, than
that the men of facts are afraid of a large
number of important facts. All the spiritual
facts, of which there are plenty in every age,
are denounced as superstition. The best at
tested spirit stories are not well received by
that scientific courtesy, which takes off its
grave hat to a new beetle or a fresh vegetable
alkaloid. Large-wigged science behaves worse

118

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

to our ancestors than to our vermin. Evi
dence on spiritual subjects is regarded as an
impertinence by the learned; so timorous are
they, and so morbidly fearful of ghosts. If
they were not afraid, they would investigate ;
but nature is to them a churchyard, in which
they must whistle their dry tunes to keep up
their courage. They should come to Sweden
borg, who has made ghosts themselves into a
science. As the matter stands, we are bold
to say, that there is no class that so little fol
lows its own rules of uncaring experiment and
induction, or has so little respect for facts, as
the hardheaded scientific men. They are at
tentive enough to a class of facts that nobody
values, — to beetles, spiders, and fossils, —
but as to those dear facts that common men
and women, in all time and place, have found
full of interest, wonder, or importance, they
show them a deaf ear, and a callous heart.
Science, in this, neglects its mission, which is
to give us in knowledge a transcript of the
world, and primarily of that in the world
which is nearest and dearest to the soul.
Opening of History and Science.
479. " Swedenborg has also conducted a
railroad from the 19th century to Eden; a
sympathy from the historical to the unhistori
cal ages. Of all histories there is none so
desirable, or so unattainable, as the narrative
of that happy state before history began. The
day of no annals is the only portion of human
experience which deserves to be recorded.
The tables of goodness and happiness give
the kings and priests of the immemorial epoch.
Paradise was its name. The re-discovery of
that time and country is due to Swedenborg's
Arcana, elicited from the simple record in
Genesis. All is written there, but till Sweden
borg came, no man could read it. The science
of correspondences in union with spiritual ex
perience, has opened the path to those ancient
realms. What wings for the poor gravitating
antiquary in such disclosures as these ! what
a conversion of research into a key to the lost
and future happiness of the race. No matter
if at first the discoveries are of the spiritual
kind ; they will lead without fail to the mun
dane account of the earliest people, and unite
with the archaeological sciences when reason
holds them with a firmer hand. The strata
of the earth have been explored ; Sweden
borg has explored also the strata of the heav
ens : geology and ouranology are natural
counterparts ; and the science that lies between
them and unites them, will give the physical
story, and the metaphysical education, of our
progenitors. Thereafter we shall never travel
by that road which lands civilization back to
savagery for its origin, or carries the savage
to his first Adam in the monkey, but we shall
see in the primitive man a creature and a
power worthy to issue from the immediate
God, though committed to nature and progress
for his destined perfections.

480. Another synthesis effected by Sweden
borg is that of poetry with reason and science.
Never were things more separate than these
for the last thousand years. It has been a
disastrous quarrel for both parties, but especial
ly for science. Poetry has that in it which
can stand by itself; of native right, it takes
the milk and honey of every land, and solidly
appropriates the pictures and fruits of never-
failing nature. Yet apart from knowledge, it
is a savage maiden, beautiful only as the land
scape, whereas its proper loveliness is of the
stars and the skies. Moreover in the wild
state it feeds upon terrors as well as delighls,
upon good and evil alike, upon the monstrous
equally with the divine, until its food gov
erns its inspirations, and the bard becomes a
charmer instead of a prophet. The science of
correspondences puts the truth of nature and
revelation into it, and sends an adequate criti
cism abroad with it in its wildest flights. The
poet may be doubly rapt when the muse is
sailing with creation. He is never so safe or
so wildly joyous as when in the convoy of the
heavens. Imagination is never so tasked as
when it has to follow its Maker. .Subtlety,
novelty, freedom, frenzy are all too little nim
ble to keep pace with that infinite wisdom
whose sport and play is the world. Poetry
by gaining a science of the real, enters upon
the only space where there is no limit, but
where imagination may tire its nervous wing,
yet sleep for refreshment when it will upon
the humblest truths. The science which eman
cipates poetry, is none other than that of har
mony, which we call, after Swedenborg, the
science of correspondences.
481. " Science too has every thing to gain
from its union through the same medium with
poetry. Hitherto the literary class, represent
ing the beauty of knowledge, have been unac
quainted with the scientific, contending for its
severer truth. Science has suffered from the
exclusion. Poetry has its admitted aristocra
cy — names for all climates, ages and sexes :
Homers, Shakspeares, and the like. Science
has no names to match them. The art of
understanding the world has enlisted none
of the genius that has eagerly run towards
adorning life with song and beauty. The
structure of Iliads and Hamlets is more divine
than any structure of the universe that has
been shown by Newton or Laplace. This is
because poetry has not become the soul of
science, which in truth it should be. What
ever grasp has been yet attained by scientific
principles, has issued from the imagination as
a force; from some leak of poetry that has
run into science : we ought then to open a
ship canal between the two through this great
middle science of harmonies. Never till then
can there be a science of fire and beauty, and
so long as this is wanting, science is deprived
of one clear half of its dominions. Nay, until
then she is not in possession of one single

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

119

complete fact, because every thing in creation
has its own peculiar beauty.
Harmony or Union.
482. " The works of Swedenborg proclaim
this marriage of the rational with the imagina
tive powers. His works are the first fruits of
it. He shows by a series of wonderful exam
ples that the highest imaginations are the
merest scientific truths. We could expect no
other. It seems eminently reasonable that
the human powers at their full stretch and in
their lustiest life, should touch the facts that
the living God has made, more nearly and
really than crawling and commonplace sensu
alism can. If you want to understand a bee
tle, look at it with all imagination through the
glass of the universe ; translate it into a min
eral, into a vegetable, and into a man ; run it
along its own line of genera and species, and
let it catch illumination from them all ; and
when you have enlarged it from this associated
empire, its atomic theory will be palpable and
distinct ; and every habit, limb and entrail
will be a self-evident proposition. At any
rate the whole world will stand up for it.
Creation itself, in this science of correspond
ences, is the method of study. The order of
things gives the terms of the mighty syllo
gism. The four seasons are laws of thought
that apply to every thing ; spring, summer,
autumn and winter are one formula that dis
sects it for you. A stone or a man put fairly
through their logic buds, blossoms, fruits and
winters. The mineral, the vegetable and the
animal are another of these formulas. Using
them so, they unlock another cabinet of truths
in every thing, for every thing contains them.
The bones, for example, are the mineral man ;
the organs are the vegetable ; the nerves and
the muscles are the animal ; the lungs the
atmospheric ; and the brains are the solar ;
and so forth. These it is true are analogies,
and not correspondences, but analogies are
the direct offspring of correspondences. The
scientific world knows that truths of this kind
have already made natural history into a more
living science; and we advertise them that
more potential harmonies still lie in that sci
ence of correspondences which Swedenborg
supplied ; and whose leading function it is, to
extend analogies from the natural to the spir
itual, and to bring the light of a personal deity
working through all nature to a personal spirit
in man, to bear upon every form which varie
gates and constitutes the world.
483. " Swedenborg's inseparable life and
doctrine are then a new conjugal force intro
duced into experience, recalling to mind his
own prediction, that marriage will be the re
storer of the ages, and will lead down to the
earth a still youngest child of God, or a new
celestial church. We have seen that already a
grand reconciliation is prepared. Through
death an arrow of light is shot, and it quits

the tomb, and stands as the open gate between
two worlds of life. The letter of the Word
has audibly communed with the spirit, and
man, in the twain voices, hears the harmonies
of God. -The Bible has done what no book
could do for it, namely, proved its own divini
ty. The marriage of the soul and the body
has been solemnized in, the conscious spirit ;
human reason has become the mean of a su
pernatural revelation ; the senses and the soul
have been at one in a soul with spiritual
senses ; and a mortal has entered the spiritual
world, — has seen it by doctrine, and under
stood it by sight. There is no apparent con
trariety so great but may henceforth be over
come. Orthodoxy and oddity, reason and
mystery, have met without confusion, and
have kissed each other in 'the streets. The
eldest religions have been placed at the feet
of the youngest. Science and superstition,
philosophy and reality, the golden age and the
iron, and many other natures seemingly as
distant, have been shown the way of peace by
the mission of Swedenborg ; and more is yet
to hope. It remains, after this recapitulation,
to show, in a few words, that each existing
sphere already contained within itself a long
ing and an earnest of the atonement which is
thus individually begun, and which the human
race must carry forward.
The Philosophers are the Mystics.
484. " But first we will set before the read
er one topic of importance in regard to Swe
denborg, we mean, his often alleged mysticism.
Now he is called a mystic by some, because
he speaks of things of the other world, which
would be a reason, were it valid, for calling
the angels mystics. The phrase is occasional
ly founded also upon his interpretation of the
Scripture according to another sense than that
discoverable from the letter. But here again,
if the letter speaks to one set of faculties, and
the spirit to another, and if both discourses
are distinct and divine, and mutually harmon
ic, there is no mysticism, but mere reality.
Swedenborg is the only theologian who is not
mystical, the only one who craves plain expe
rience for every sphere, the only one who in
sists that words shall answer to outward facts,
whether in this world or the next./ There is
nothing more mystical in the sight of an angel, '
or of God himself, than in the sight of any
object of nature ; nor are the inductions
founded upon either sight to be called mystical,
if those based upon the other are scientific.
It would be mystical if the sight were not
sight, but some philosophical intuition, but if
good eyes are the seers, it is no matter whether
their optic nerves are of spiritual flesh-glass, or
of natural, — there is no mystery in the case.
This is a view which must commend Sweden
borg to the countrymen of Bacon and Locke,
for so practically does he assent to the induc
tive plan, as to extend its sphere to the highest

120

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

of beings ; regarding God himself as unknow
able unless he 'shows himself in experience
and history ; for our Savior's life upon earth
is the base of theology, because it is the natu
ral history of God. Without this base of
divine facts, Deity might have been the God
of the soul, but never the God of the sciences,
which are the new kingdom that will absorb
the earth. And so also without experiment
of the spiritual world, the sciences must have
been closed at the top, whereas that experi
ment carries them up through a tangible heaven
to the same God who appeared in history, and
who is the Alpha and Omega of knowledge.
It puts us out of patience to hear the enter
prising traveller to a far country, termed a
mystic, for giving a plain account of things
heard and seen, while Grub Street philoso
phers, who never stir from their tripod stools,
and make heavens out of their own heads,
claim the whole of daylight for themselves, and
even talk of their spiritual experiences, mean
ing only their sedentary straining to find out
facts without the trouble of going to them.
485. " We therefore now study the science
of God, because Jesus Christ has lived upon
the earth, and Jesus Christ is God ; we study
the spiritual world, because one of us has
been there, and reported it ; and we study the
natural world, because it is given to us, and
our senses are given to it, in short, because
we did not make it, but it is a divine fact.
Whatever we have made ourselves, we do not
study, which is a sufficient demolition of sub
jective knowledge. Thus from the spheres a
blackness is departing. Mystery, the mother
of the abominations and harlots of the earth,
is unrolling from theology, philosophy and
science ; and soon the practical, the only sub
lime, will be all in all. For time will not
wait long, after marrying the mind to expe
rience, before the importance of daily life will
not only suggest but allow or disallow every
theory, upon whatever subject put forth.
Swedenborg wanted.
486. "And to revert to the fact that the
old world contains a promise of the opening
Swedenborg commenced, a slight survey proves
it. The lowest experience of all time is rife
in spiritual intercourse already ; man believes
it in his fears and hopes, even where his edu
cation is against it; almost every family has
its legends, and nothing but the wanting cour
age to divulge them keeps back this supernat
uralism from forming a library of itself. Yea,
and every mourner, by a freshly-opened grave,
shoots with untamable love towards departed
friends, and bespeaks them, while the genius
of grief is on him, as persons of real and pre
sentable stuff. At such a clever time, burial
services are but the background on which the
heart delineates its native skies. This is the
sense of universal mankind.
487. " Science, too, is infected with these

vulgar apprehensions ; it cannot shake them
off, though it cannot adopt them. What
would it not give to be rid of mesmerism, or
even of magic and astrology, which it has
never known how to exterminate ? This is
hopeless now. These griffins of knowledge
have bitten into its substance, and must either
become sciences, or science dies of them.
The positive school is precisely that which
can least resist the invasion of supernatural
ism. Many materialists already have fallen
before it, and sunk, as might be expected, into
a peculiar unreasoning superstition. Nothing
can save them but attention to spiritual expe
riences. Add to which, that the scientific men,
with their deep breaths and fixed objects, are
taking the path to seership in their own bodies ;
they are running after Swedenborg, and will
ere long breathe in the same place as he ; for
science itself is the appointed Seer of the
Future. £ Old experience dotlrattain
To something of prophetic strain.'
488. " Again, if we turn to the arts, electric
telegraphs make spiritnal presence between
distant places : London and Edinburgh com
mune in spaceless conversations. Another
medium, glowing hotter with world friendship?,
will give mutual sight to the ends of the earth.
Only sink into the air mine of community, and
India and England shall be permanent natu
ral apparitions to each other. The mirage is
a true signpost of this consummation. Dis
tance is dying, and will be only represented
in the altitude of the- human perceptions.
Magnetism itself, in its instant rounds, derides
and despises it; the very stones appear to
each other by its spiritual communications ;
and shall men, who are one in a nobler mag
netism, be reproved by the friendships of the
ground ?
489. " As for reason, and philosophy, its
representative, it is an ambidextrous power,
and shifts either way at the bidding of expe
rience. Sound reason is affirmative already,
being the kindest of the sciences ; but meta
physical reason also turns to the rising sun,
and will give supernaturalism an exaggerated
truth, when it comes as current coin from
the sciences. If there is little to hope from
this philosophy, there is nothing to fear, for it
is always the wind of a more real power, the
slave of sterner faculties than its own.
490. " Turn we again to poetry, where in
deed the ground is ready, and samples of the
tillage are native to the soil. Nothing but the
greatest misfortune has kept the poets from
Swedenborg and the normal spiritual world.
This man is the luminous pier of all the banls
that have arched the ages with their rainbows.
From blind Masonides through blind Milton,
the last span of double-sighted poesy reposes
upon Swedenborg. Not one of the -great ones
but has longed to see his day ; not one, but
has visited the spirit world, as the theme of

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

121

themes and the song of songs for the progeny
of Adam. This was the end of the earliest
voyages, and the last heroism of the ancient
heroes. For this Ulysses, emancipated from
Circe, after so many mortal wanderings, visit
ed the shadowland of those dim times, where
yet immortal justice reigned, and gathered the
perpetuation of human passions in the stern
gait of Ajax, and from sorrowful words from
the great Achilles. For this he brought back
the hieroglyphics of the spirit, in the waters
of Tantalus, the wheel of Ixion, and the sieve
of Danaids. For this Mneas, Sibyl-instruct
ed, descended to Avernus, and through the
land beyond sleep and death, still found im
perishable mankind, and present with his an
cestral spirits in their tide of prophecy, beheld
the line of Roman glories issuing from the
closed race of Troy. O ! depth and breadth
and length unending of the life of our fore
fathers ! From Virgil to Dante the arch of
light again sits upon the spiritual world ; earth
has no top but the poet-seer on which the
eternal curve will lean. The Christian Hades
vaults back to the heathen through the stern
Italian song; Dante and Virgil are fellow-
travellers, all but through heaven where Christ
alone can reign. From Dante to Shakspeare
and to Milton is the next gird of the baser
flood. In Macbeth and Hamlet, the poet of
civilization links the worlds afresh, by the in
troduction of an infernal band of ambition in
the one case, by a reappearance of the dead
in the other ; if nothing more, he gives his
mighty vote for the supernatural life. The
Paradise Lost is all seership ; imagination
shows again that there is no play room for the
highest efforts but the spiritual world. The
personages, professedly superhuman, are hu
man after all. Milton, who stamped the tra
ditions of his church with the gold mark of his
own genius, and who proves how much can be
attempted, and how little can be done with the
Protestant imagination, at all events completed
a poetic cycle of affirmations of the spiritual
world. Not one high tuneful voice ' is absent
from our list ; the ' morning stars of song '
are strictly choral there. The lower world,
well pleased, sees them all attempt what Swe
denborg accomplished. Yet while he mounts
above them, it is not by a greater genius, but
by finer harmony of character and circum
stance with God, leading to an appreciation
by the humblest of realms unascended by
song, and to a conjunction of this world's- busi
ness with similar but sublimer industry in the
spiritual heavens.
491. " For politics and morals are pene
trated by the same spirit. The associative
temper of the epoch runs molten from that
other world where the union of the race is
closer knit than on this disunited «arth. The
spirit of work lifting the arm with strokes in
cessant as the steam engine's, lives from a
faith in work as the last comfort of mankind ;
16

it longs for a heart of work in Swedenborg's
revelations ; it desires to be certified that in
dustry is divine and immortal ; that the week
days preponderate in heaven ; that beyond
the grave the useless classes are vile ; that the
angels, like good artisans, eat because they
labor. Luxurious ease, bodiless cherubs, sky
floatings, everlasting prayers or anthems, are
an offence to the great God of the six days'
work, and Swedenborg, a working man, has
brought us the tidings. The horny hand of
the day springs opening to the messenger.
492. " There is however a Sabbath in both
the worlds — a day with a sacred number — a
workday of the religious. And does not re
ligion coalesce with Swedenborg's informa
tions ? I marvel how any Christian man can
deride revelations in the abstract; how he
can deem that the day of wonders is past, un
less God be past ; how he dares use phrases
against Swedenborg, which applied more wide
ly would shatter his Bible from his hands.
Let infidelity be consistent in tearing away all
revelations, let it number and compaginate
the graveyards of nature, and assiduously bind
up the book of death ; but let Christianity be
equally true to itself, and look for Christianity
every where, for life and revelations every
where. Even heathenism glitters with a star
light of immortality. But immortality and
the spirit land lie in golden lakes in the Word
of God : they wait to be explored by human
adventure and experience. The Prophets
and the Apocalypse are proof and counter-
proof to Swedenborg's narrations :- the visions
of John walk the waters with his ; the nine
teenth century begins in him to reap the har
vest of supernatural intercourse of which
Christ Himself sowed the seeds in the first.
All religion in its spiritual day, in its own
archives, and in its first founders, stretches out
the free right hand of fellowship to this last
seer. And here we conclude our examination
of witnesses to the character of Swedenborg's
revelations. 493. " Are they final, or do we look for
another? A rational revelation, we reply, is
the first step to a more rational : a religion
given up to the human mind is a progressive
religion. A seer whose intellect is in his
eyes, will be succeeded by other seers with
better optics because greater intellects. Sights
more improbable ever await to be uncurtained.
It is God's truth that eye hath not seen, nor
ear heard, nor hath it entered into the heart of
man to conceive those things which God hath
prepared for them that love him. This truth
is always ascending to God who gave it. The
better heaven is known, the more it recedes
into that uncomprehended love. The seeing
eye disturbs not the unseen : the hearing ear
lists not the song of songs ; the heart's concep
tions are beggared by simple truth; and man,
athwart all revelations must wait upon his
God." — Wilkinson's Biography, pp. 255-270.

122

LIFE AND WRITINGS OF EMANUEL SWEDENBORG.

494. It now remains for us to pass judg
ment upon such a phenomenon as is present
ed to us in this Life of Swedenborg. What
will the world say of it ? To our apprehen
sion, the Divine Providence is nowhere more
conspicuous than in raising up, at such a time,
such a man. Let it ever be borne in mind
that Swedenborg made his appearance at a
time a little preceding that memorable event
designated by him as the Last Judgment,
which, he, affirms, took place in the spiritual
world in 1757. So that he was in the vigor
and full glow of his successful life, at a little
before, at the time of, and several years after,
this eventful transaction which so changed
the condition of the church and world, and by
which the doctrines of the New Jerusalem
could be given to mankind. How marked
and fitting a time, for the existence of such a
man ! It was then that a host of evils and
falses were cleared away from the world of
spirits, which had been gathering for ages, and
which had so obstructed the influx of good and
truth from the heavens, that but little of the
pure doctrine of Christianity could at all make
its way into the world ; and the same may be
said of natural truth, in the various depart
ments of science and philosophy. And if any
one would perceive the cause of the wonder
ful advances of natural science and philoso
phy during the last century, let him look for it
in the Last Judgment, which occurred in the
spiritual world at about the time of the com
mencement of this increase of light. Sweden
borg, among the rest, came at this time.
Here is Providence, strongly marked, which
adapts the men to the ages. " It is also a
remarkable circumstance, and should be an
instructive one, that when the doctrines of the
New Jerusalem were to be given to men, they
were revealed through the agency of one who
stood by common consent in the first rank of
the learned men of his age." But let it ever
be remembered that it is not as the promulgator
of a new revelation, or the preacher of a new
gospel, that the claim is made for Swedenborg.
" His office was to open the eyes of mankind
to the glories of the old one. And is this an
office, or are these advantages, which we are
justified in denying without examination ? Is
the world so well acquainted with the mean
ing of divine revelation, that no further in
struction is necessary ? Dr. Adam Clarke,
speaking of the revelation of John, says,
' If it is a revelation, it is a revelation of
enigmas, and requires another revelation to
explain it ' ! And amidst the Babel of re
ligious systems around us, is there nothing
required to direct us in this confusion of
tongues? Without affirming that -the Lord
has given us any further light, we would ask
the most tenacious advocate for modern secta
rianism, Would it not be a great advantage
to the world if such light could be given ?
Would it not be an invaluable gift, if the Lord

would reveal to us clearly the meaning of bis
Word? Now, we most broadly and distinctly
assert, that the whole of the Theological
writings of Swedenborg have the tendency to
prove that he was commissioned by the Lord
to reveal the true nature of the Gospel to
mankind, through the unfolding of its spiritu
al sense, and to declare the true nature of that
future state to which we are all hastening."
495. The appearance of Swedenborg at
such a time, unfolding such truths, so calm, so
deep, so perfectly possessed and assured, while
dealing with such eternal and momentous
realities, can be no otherwise regarded than
as a most distinguished providence to a needy
and benighted world. Like the northern light
of his own country, sending its luminous rays
high up into the atmosphere of its winter cold
and darkness, so has this Seer and Philoso
pher of the latter ages made his appearance,
with the higher light of a divinely illuminated
understanding, piercing into and scattering
the darkness of centuries.
496. And now, in view of all, considering
the wonderful character of the day in which
we live, especially in reference to the break
ing up of old theologies — the downfall of
sectarianism — the freedom of the human
mind in so many departments of knowledge
which have heretofore been barred and bolt
ed against all rational investigation, by the
church's tyranny and the prevailing ignorance
— and the very evident commencement of a
new spiritual era for mankind ; in view of all
this, we cannot fail to have the most intense
interest in the precise meaning which Sweden
borg embodied in his remark to Dr. Oetinger,
before quoted, in respect to what further sign
might be given, in proof of his divine mission
and truthfulness. " The sign given at this
day, (says Swedenborg) will be an illustration,
and thence a knowledge and reception of the
truths of the New Church. Some speaking
illustration of certain persons may likewise
take place ; this works more effectually than
miracles. Yet one token may perhaps still be
given." It is well understood from what is
believed to be a report of some private con
versation, that Swedenborg remarked, that in
about one hundred years from his day, (we
do not know precisely what year to date from)
the principles and truths which he was instru
mental in teaching, would to a good extent
prevail. Have we not already the brightest
omens of it ? But what may be the " speaking
illustration of certain persons," and what that
other " token " which may still be given ?
Who does not regard with the deepest interest
the spiritual foretellings of such a man, and
who does not wait, in humble confidence, for
the fulfilments of the coming years ? One
thing is certain. The great Providential Man
of the church has been born, and his word is
to " GROW CLEARER AND LOUDER THROUGH
ALL AGES."

APPENDIX

The Familiar Spirit.
[The following item should have come in at its proper place,
on page 97.]
497. In the letter of D. Paulus ab Indagine,
referred to on said page, No. 386, we have the fol
lowing testimony concerning the familiar spirit.
"I cannot forbear," says he, "to tell you some
thing new about Swedenborg. Last Thursday I
. paid him a visit, and found him, as usual, writing.
He told me, ' that he had been in conversation that
same morning, for three hours, with the deceased
king of Sweden. He had seen him already on the
Wednesday ; but, as he observed that he was deep
ly engaged in conversation with the queen, who is
still living, he would not disturb him.' I allowed
him to continue, but at length asked- him, how it
was possible for a person who is still in the land of
' the living, to be met with in the world of spirits ?
He replied, ' that it was not the queen herself, but
her spiritus familiaris, or her familiar spirit.' I
asked him what that might be ? for I had nei
ther heard from him any thing respecting appear
ances of that kind, nor had I read any thing
about them. He then informed me, 'that every
man has either his good or bad spirit, who is not
constantly with him, but sometimes a little removed
from him, and appears in the world of spirits. But
of this the man still living knows nothing ; the spir
it, however, knows every thing. This familiar spir
it has every thing in accordance with his compan
ion upon earth; he has in the world of spirits, the
same figure, the same countenance, and the same
tone of voice, and wears also similar garments ; in
a word, this_/aro7t'ar spirit of the queen,' says Swe
denborg, ' appeared exactly as he had so often seen
the queen herself at Stockholm, and had heard her
speak.' In order to allay my astonishment, he add
ed, 'that Dr. Ernesti, of Leipsic, had appeared to
him in a similar manner in the world of spirits, and
that he had held a long disputation with him.' "
Octonary Computus.
[The following is an account of the Octonary Computus, (or
mode of calculating by eighths,) mentioned on page 9, No. 22.]
Letter of M. Swedenborg, Assessor of the Board of
Mines, to M. Nbrdberg, Author of the History of
Charles XII.
498. "Sir, — As you are now actually engaged
upon the Life of Charles XII., I avail myself of the
opportunity to give you some information concern
ing that monarch, which is, perhaps, new to you, and
worthy of being transmitted to posterity. I have al
ready touched upon the subject, in the fourth part of
my Miscellanea, treating de Calculo novo Sexagena-
r'uo, SfC, whence M. Wolff has derived what he has
said in his Elementa Malheseos Universal, relative
to this new Calculus.
" In 1716, when M. Polheim received the king's
orders to repair to Lund, he engaged me to accom
pany him thither. Having been presented to his
majesty, he often did us the honor of conversing
with us upon the different branches of mathematics,
and particularly upon mechanics, the mode of cal
culating forces, and other problems of geometry and
arithmetic. He seemed to take remarkable pleas
ure in these conversations, and often put ques
tions, as if he merely proposed to gain some slight

elucidation from us ; but we soon found that these
things were not strange to him, which put us, sub
sequently, more upon our guard, not to speak to
him of common or unimportant matters, nor to ad
vance any thing doubtful in which he might have
shown us to be mistaken. The conversation turn
ing upon analytical and algebraical calculation, as
well as upon what is called the regula falsi (rnle
of false position), he desired us to bring forward
examples, which we accordingly did, proposing
such as made it incumbent, in order to proceed
agreeably to rule, to use signs or symbols, as well as
equations. The king did not require them, and af
ter a few minutes' reflection, he told us, without any
other aid than his own superior genius, in what way
our examples might be solved, which we always
found to agree perfectly with our calculations. I
confess, that I have never been able to understand,
how, by mere reasoning, and without the aid of Al
gebra, he was enabled to solve problems of this
kind. It seemed, indeed, that the king was not sor
ry to display before M. Polheim — a competent
judge in these things — a penetration and power
of reasoning, equalling those of the ablest mathe
maticians. " I will now relate to you, as I am peculiarly able
to do, what arose from this learned amusement,
which is as follows : — Conversing one day with
the king upon arithmetic, and the mode of counting,
we observed, that almost all nations upon reaching
10, began again ; that those figures which occupy
the first place, never change their value, while those
in the second place, were multiplied tenfold, and so
on with the others ; to which we added, that men
had apparently begun by counting their fingers, and
that this method was still practised by the people ;
that arithmetic having been formed into a science,
figures had been invented, which were of the utmost
service ; and, nevertheless, that the ancient mode
of counting had been always retained, in beginning
again after arriving at 10, and which is observed by
putting each figure in its proper place. The king
was of opinion, that had such not been the origin of
our mode of counting, a much better and more ge
ometrical method might have been invented, and
one which would have been of great utility in calcu
lations, by making choice of some other, periodical
number than 10. That the number 10 had this
great and necessary inconvenience, that when di
vided by 2, it could not be reduced to the number
1 without entering into fractions. Besides, as it
comprehends neither the square, nor the cube, nor
the fourth power of any number, many difficulties
arise in numerical calculations. Whereas, had the
periodical number been 8 or 16, a great facility
would have resulted, the first being a cube number,
of which the root is 2, and the second a square
number, of which the root is 4, and that these num
bers being divided by 2, their primitive, the number
1 would be obtained, which would be highly useful
with regard to money and measures, by avoiding a
quantity of fractions. The king, after speaking at
great length on this subject, expressed a desire that
we should make a trial with some other number
than 10. Having represented to him, that this could
not be done, unless we invented new figures, to
which, also, names altogether different from the an-
(123)

124

APPENDIX.

cient ones must be given, as, otherwise, great con
fusion would arise, he desired us to prepare an ex
ample in point.
" We chose the number 8, of which the cube
root is 2, and which, being divided by 2, is reduced
to the primitive number 1. We also invented new
figures, to which we gave new names, and proceed
ed according to the ordinary method ; after which we
applied them to the cubic calculations, as well as to
money and to measures. The essay having been
presented to the king, he was pleased with it : but it
was evident that he had wished something more
extended, and less easy, in order that he might dis
play the superiority of his genius and his great
penetration. To this end he proposed to adopt
some number which should contain a square as well
as a cube, and which, when divided by 2, might be
reduced to the primitive number 1. He made
choice of 64; but we observed to him that it was
too high a number, and, consequently, very incon
venient, and, indeed, that it was almost impossible
to employ it ; that, besides, if we were obliged to
reckon up to 64, before recommencing, and that up
on reaching 64 times 64, or 4096, only three figures
were used, calculation would be rendered immense
ly difficult, especially with regard to multiplication
and division ; because it would be necessary to com
mit to memory a multiplication table composed of
4096 numbers, while the common table comprised
only 80 or 90 numbers. However, the more we urged
our difficulties, the more he was determined to put
his idea into practice ; and to show the possibility of
what appeared to us to require long and profound
reflection, he undertook to devise this method him
self, and to lay down the plan of it, which he sent
to us the next morning. He had invented new
figures, each with its particular name. Tho 64 fig
ures were divided into 8 classes, each being des
ignated by a particular symbol. Upon a closer
inspection, I found that these symbols or signs were
composed of the initial and final letters of his own
name, in a manner at once so clear and exact, that
when the first 8 numbers were known, all the rest
up to 64 were attainable without the least difficulty.
The names of the 8 numbers of the first class were
very simple, and those of the others so well con
trived, that one could easily remember them, with
out fear of confusion. Having arrived at the nnmber
64, when it became necessary to proceed with three
figures, up to 64 times 64, he had invented new
names, admirably arranged, and so easily and natu
rally varied that there was not any number, however
high, for which there was not a name ; and this
1 might be carried on ad infinitum, following the prin
ciples and rules laid down.
" It was to me that the king committed this plan,
in his own handwriting [the original of which I still
preserve], in order to arrange from it a table show
ing the difference -between this and the common
mode of counting, both with regard to the names
and the figures.
" The king had also added to his plan an exam
ple in multiplication and in division ; two operations
in -which I had contemplated so much difficulty.
As it was my place to undertake the perfecting of
his method, I examined it thoroughly, in order to
discover whether it might not be rendered yet more
easy and more convenient of application than it was.
My attempts, however, were in vain ; and I much
doubt whether the greatest mathematicians would
have succeeded. What I chiefly admire, is, the in
genuity shown by the king in the invention of the
figures and the names, and the ease with which the
signs may be varied ad infinitum. I was also great

ly struck with his example in multiplication ; and
when I consider the short time in which he accom-.
plished this, I cannot but regard him as a prince
endowed with a genius and a penetration much
above those of other men ; whence I have been led
to believe that, in all his other actions, he was guid
ed by greater wisdom than apparently belonged
to him. Certain it is, that he thought it beneath
him to assume the air of a learned man, by affect
ing an imposing exterior. What he said to me,
one day, regarding mathematics, expressed a sen
timent truly worthy of a king, — ' that he who had
made no progress whatever in this science, did not
deserve to be considered as a rational man.'
" I have the honor to be, &c,
" Em. Swedenborg."
First public Advertisement of Swedenborg's
Writings.
[For the curiosity of those who would see a document of this
kind, we insert the following original advertisement by the
printer of the second volume of the Arcana Calestia. It was
published, in parts, each containing one chapter,_ and accom
panied, in separate numbers, by an English translation.]
Paternoster Row, February 5, 1750.
499. Advertisement, by John Lewis, Printer
and Publisher, in Paternoster Row, near Cheapside,
London. Be it known unto all the Learned and
Curious, that this day is published the First Num
ber of Arcana Ccelestia or Heavenly Secrets which
are in the Sacred Scripture, or Word of the Lord,
laid open ; as they are found in the Sixteenth
Chapter of Genesis^; together with the wonderful
things that have been seen in the World of Spirits,
and in the Heaven of Angels.
This work is intended to be such an exposition
of the whole Bible as was never attempted in any
language before. The author is a learned foreign
er, who wrote and printed the first volume of the
same work but last year, all in Latin, which may
be seen at my shop in Paternoster Row, as above
mentioned. And now the second volume is printing both in
Latin and English ; to be published in cheap num
bers, that the public may have it in an easier man
ner, in either tongue, than in whole volumes,
It must be confessed that this nation abounds
with a variety of commentaries and expositions on
the Holy Bible ; yet when we consider what an in
exhaustible fund of knowledge the Sacred Scrip
ture contains, the importance of the subjects it
treats of, and the vast concern every man has in
those things they relate and recommend, we may
cease to wonder that so many ingenious pens have
been employed in sounding the depths of this vast
ocean ; and he must be a very dull writer indeed,
who does not find a pretty large number of readers
of any work he may publish of this kind. I would
be far from depreciating the merit of any man's
performance, nay, I will allow, that it is owing to the
labors of learned and pious men, in their disquisi
tions after truth in the Bible that we of this king
dom have been enabled to discern truth from error,
and to know more of the mind and will of God in
his Word, than the priests of Rome were willing
we should. Yet give me leave to add, that these
Sacred Writings are capable of speaking to the
heart and understanding of man, by more ways
than have been thought of or put in practice ; and
he who can discover new treasures in these sacred
mines, and produce from them such rich jewels as
were never yet seen by the eye of man, will un
doubtedly challenge our strictest attention, and
deserve encouragement in his pious labors. This
then may be said of our author. He has struck

APPENDIX.

125

out a new path through this deep abyss, which no
¦man ever trod before. He has left all the com
mentators and expositors to stand on their own
footing ; he neither meddles nor interferes with
any of them ; his thoughts are all his own ; and
the ingenious and sublime turn he has given to
every thing in the Scripture, he has copied from
no man ; and therefore, even in this respect, he
hath some title to the regard of the ingenious and
learned world.
It is true, when a reader comes to peruse this
work, if he expects to understand him with a slight
and cursory reading, he will find himself greatly
mistaken ; his thoughts are too sublime and lofty
to be surveyed with a weak or a wanton eye ; his
language is quite different from the common modes
of speech ; and his sense is sometimes so deep and
profound, as not to be readily apprehended by a
common understanding. Whoever, therefore, takes
this book in hand, and finds passages in it not
easily intelligible, let him not throw it by as a
thing of no value, nor content himself with a bare
perusal ; but let him read it over and over again ;
and let him study the drift and design of the au
thor ; and I will answer for it, that the more and
oftener he reads it, the more instruction and de
light he will receive from it. The author has a
depth, which if once fathomed (and it is not unfath
omable) will yield the noblest repast to a pious
mind. But if any one imagines that I say this to
puff a book, in the sale of which my interest is so
nearly concerned, any gentleman is welcome to
peruse it at my shop, and to purchase it or not, as
his own judgment shall direct him.
Nothing recommends a book more effectually to
the public than the eminence and credit of its
author ; nothing is more notorious, than that a
weak performance, if it appears under a great
name, shall be better received in the world than
the most sublime and ingenious productions of an
obscure person ; so that it is not merit but prejudice
that generally governs the judgment of men.
Though the author of Arcana Ccelestia is un
doubtedly a very learned and great man, and his
works highly esteemed by the literati, yet he is no
less distinguished for his modesty than his great
talents, so that he will not suffer his name to be
made public. But though I am positively forbid
to discover that, yet I hope he will excuse me if
I venture to mention his benign and generous
qualities. How he bestowed his time and labors in
former years, I am not certainly informed ; (though I
have heard by those who have been long acquainted
with him, that they were employed in the same
manner as I am going to relate ;) but what I have
been an eye witness to, I can declare with certain
truth ; and therefore I do aver, that this gentle
man, with indefatigable pains and labor, spent one
whole year in studying and writing the first volume
of Arcana Ccelestia, was at the expense of two hun
dred pounds to print it, and also advanced two
hundred pounds more for the printing of this sec
ond volume ; and when he had done this, he gave
express orders that all the money that should arise
in the sale of this large work should be given to
wards the charge of the propagation of the Gos
pel. He is so far from desiring to make a gain of
his labors, that he will not receive one farthing
back, of the four hundred pounds he hath ex
pended ; and for that reason his works will come
exceedingly cheap to the public.
I further declare I have not the least reason in
the world to believe him a bigot to any mode or
method of religion ; I know not what community he
belongs to, or whether he belongs to any ; if any

one can guess by his writings, he knows where
to find them. But it matters not what or who the
person is that writes, if his writings are' founded
on truth, and agreeable to such learned men as are
competent judges of them. The deepest and most
learned, as well as most valuable pieces, are some
times misunderstood and rejected many years, even
by learned men themselves ; to instance only three
performances out of the many that might be pro
duced, viz. Locke on Human Understanding,
Milton's Paradise Lost, and Prideaux's Connection
of the Old and New Testament. Those who have
been conversant with books, especially in the trad
ing way, cannot be ignorant of the difficulties
which these valuable pieces have met with in mak
ing their way into the world ; and it is as remark
able now to observe, how they have been called
for and admired for many years past.
How this great work of Arcana Ccelestia will
succeed in the world, is impossible at present to
determine. If all men of learning were of the
same mind with the ingenious and pious Mr. Penny,
of Dartmouth, we need not fear success : for in his
letter to me, on the publication of the first volume,
are these following words : — "I have long ardent
ly wished to see the historical part of the Old
Testament, which seems only to regard the Jewish
Dispensation, (and upon that account too lightly
regarded by the major part of the Christian world)
proved to be as delightful, instructive, and as ne
cessary for the knowledge of Christians as the New.
This, Arcana Calestia gives me the fullest satisfaq-
tion of, &c." A copy of this letter was printed
at large in the Daily Advertiser of Christmas day,
1749. Now this delightful, instructive, and ne
cessary knowledge, cannot be expected from this
part of Holy Writ, unless the historical part of the'
Old Testament be allegorized in some such man
ner as our Latin author has here done it. And the
great and learned as well as the inspired St. Paul,
clearly gives encouragement to this way of writ
ing, Gal. iv. 24. And our author neither rejects
nor disturbs the literal sense by his allegorical ex
position. Soon after the publication of Mr. Penny's letter
before mentioned, a grave, judicious and learned
gentleman was pleased to call at one of the book
sellers where this famous Latin book was appointed
to be sold ; and when he had cast his eye over part
of the work, he inquired who the author was ; but
being told- that the author would not be known,
— "Well," (said the gentleman) " I confess that
at these years I am not fond of new acquaintance,
but should be extremely glad to have some con
versation with him ; for," (continued he, with great
earnestness,) " I never saw, nor heard, nor read, of
so surprising a man in all my days ! "
Any one of small judgment may guess at the
cheapness of the work, when he finds that six
hundred and forty quarto pages in Latin, of the
first volume, are sold for no more than six shillings,
unbound. But this second volume, which is now
publishing in Latin and English, will be unac
countably cheap, as any one may conclude, even
from the postage of the Latin copy from abroad :
for the bare postage of this first number cost no
less than twelve shillings, and now it is printed,
doth make fifty-two quarto pages in the English
tongue ; and all to be sold for no more than eight
pence, which is not half the price that such a
quantity of paper and print is generally sold for.
The postage of the second number came to eigh
teen shillings ; and that of the third amounted
to one pound two shillings ; and yet these two
numbers are to be sold for no more than ninepence

126

APPENDIX.

each ; so that from hence it is easy to imagine
how cheap the whole will be, especially when print
ed in such a grand and pompous manner at so low
a price. But it is the generous author's absolute
command that it should be so, who, it is plain, wants
neither purse nor spirit to carry on his laudable un
dertaking. As the copy comes from a foreign country, and
as one number may contain nearly double the
quantity of another, it is utterly impossible to fix
a certain regular time for the publication of each.
But this the public may be assured of, that when
a fresh number is published, it shall be advertised
in the newspapers. Those who are pleased to
give their orders to the news carriers, will have
every number as certainly as though they were
apprised of the certain time of its coming out.
And the price will be printed on the title of each
English number, (and every Latin number will be
of the same price with the English,) so that the
readers may be sure that they will not be imposed
upon ; for sometimes the bulk of the work will
plainly appear to be worth five times as much as
will be required for it.
Those who are so happy as to be well acquainted
with the Latin tongue, will be highly delighted
with the author's elegant and sublime language.
First Reception of theWritings of Swedenborg.
500. The first volume of the Arcana Ccelestia, con
taining the explanation of the first fifteen chapters
of Genesis, was published in London, in the Latin
language, in the year 1749, and was the earliest
of Swedenborg's theological works. Our readers
will not be displeased to see the following letter,
from, probably, the first person who embraced the
truths it contains, expressing the satisfaction he
derived from it. Though not a document of any
decided importance, it is interesting as a curiosity,
and as evincing that the truths of the New Church
found some receivers on their very first publication.
This letter was sent to the Daily Advertiser, for
merly a. popular newspaper, of Christmas day,
1749, by the publisher of the work, and is intro
duced by his business-like note, to the Editor, as
follows : —
"Sir, " If you will insert the following letter in your
paper, it may induce the curious in the learned
world, to peruse a work very entertaining and
pleasant, and oblige, " Sir, yours, &c. " John Lewis.
" ' To Mr. John Lewis, in Paternoster Row,
Cheapside, London. "'Dartmouth, October 15, 1749.
"'Mr. John Lewis,
" ' Sir, — Accidentally reading the advertisement
of the Arcana Ccelestia, excited by the oddness of
the title, I presently ordered my friend in London
to send me one. The extraordinary degree of
pleasure the reading of it has given me, and the
yet more expected from what more is to be pub
lished, induces me to request advice as often as
any new publication happens, which I apprehend to
be designed annually. My reason for troubling
you, is, because I very rarely see any of the pub
lic papers, and, consequently, future advertisements
may escape my knowledge ; which, I hope will ex
cuse me. ,
" ' I have long ardently wished to see the histor- i
icai part of the Old Testament, which seems only I
to regard the Jewish dispensation (and upon that |

account is too lightly regarded by the major part of
the present Christian world), proved to be as delight
ful, instructive, and as necessary for the knowl
edge of Christians as the New. This the Arcana
Ccelestia gives me the fullest satisfaction of. But
the illumined author, whoever he is, (is it Mr.
Law ?) must expect a considerable army of gown
men to draw their pens against him : it is a bless
ing their power is prescribed within impassable
bounds. " ' The favor of a line in answer, to know what
dependence I may make upon you, will very much
oblige, Sir, your most humble servant,
" ' Stephen Penny.
" ' P. S. Perhaps the author was concerned in the
publication of Mr. Hutchinson's works ? Has he
published any other work, and at what price ? ' "
To this the bookseller appends the following
notice :
" This large Latin book is neatly printed in 4to. ;
and sold by Mr. Nourse, at the Lamb,, opposite
Katharine Street, in the Strand ; Mr. Ware, at the
Bible on Ludgate Hill ; and by John Lewis,'printer
of the same, as above mentioned ; price 6s. unbound."
Notice of the London Monthly Review.
501. In the London Monthly Review for 
1844, is an article on the discoveries *in science
made by Swedenborg, concluding thus:
" In conclusion, we record our opinion positively,
and not relatively ; wholly, and without reserva
tion, that if the mode of reasoning and explana
tion adopted by Swedenborg be once under
stood, the anatomist and physiologist will acquire
more information, and obtain a more comprehen
sive view of the human body, and its relation to a
higher sphere, than from any single book ever pub
lished ; nay, we may add, than from all the books
which have been written (especially in modern
times) on physiology, or, as ithas been lately named,
transcendental anatomy.
" Swedenborg reasons not on any hypothesis, not
on any theory, not on any favorite doctrine of a
fashionable school, but on the solid principles of
geometry, based on the immutable rock of truth ;
and he must and will be considered at no distant
period the Zoroaster of Europe, and the Promethe
us of a new era of reason, however at present the
clouds of prejudice may intervene, or the storms
of passion obscure the corruscations of his intel
lect." Extract from the Commencement of Wilkin
son's Biography.
502. " There is, in the present day, a constantly
increasing inquiry among intelligent persons, re
specting the life and labors of Swedenborg, whose
name begins to be whispered, with more or less
respect, and with undefined feelings, throughout
Christendom. We are no followers of Sweden
borg, although we accept his views of Christian
ity, but not because he discovered them, but be
cause they were there to be discovered, and are
true. The truth, we believe, js not arrested or
contained by any man, but as soon as found, the
mind may pass from that level, and rise from
it as a vantage ground to new truths. It is, there
fore, in the service of the public, and not of
Swedenborg, that we write these pages ; for the
time has come when every enlightened man and
woman ought, for their own sakes, to know of
Swedenborg and his pretensions.
" For consider the case. Here was an au
thor, flourishing in the last century, whose princi
pal works were written from 1721 to 1772, and who,

APPENDIX.

127

enjoyiiig at first a good reputation as a scientific and
practical man, saw that reputation gradually expire
as his own mind unfolded in his works, until at
length he was only known as a visionary, and the
fact of his early career was scarcely remembered
by his few surviving contemporaries. There was
every reason why his works died to that age. He
had a firm faith, from the first, in the goodness of
God, in the powers of the mind, in the wisdom
and easiness of creation, and in the immovable
firmness of revelation ; later on, a belief too in
spiritual existence, in a sense intelligible to all
mankind. In his case, there was a breaking of
shell after shell — a rolling away of delusion after
delusion, until the truth was seen to be itself real
— to be the true creation, the world above and be
fore the world, of which mortal creatures are made.
How could so substantial a personage — a man whose
spirit and its relations were a body and a force —
be seen at all in the last century, when the public
wave ran in spring tides towards materialism,
frivolity, and all conventionalities ? The savage
might as easily value a telescope or a theodolite
as Europe estimate a Swedenborg at such an era.
Accordingly, in proportion as he transcended brute
matter and dead facts, he vanished from its sight,
and was only mentioned with ridicule as a ghost
seer — the next thing to a ghost. But. how stands
the matter now ? The majority, it is true, know
nothing of Swedenborg ; and it is for them we
write. But the vast majority of those who do
know — and the number is considerable in all
parts of the civilized world — regard him with
respect and affectionate admiration ; many hailing
him as the herald of a new church upon earth ; many
as a gift of the same provident deity who has sent, as
indirect messengers, the other secular leaders of
the race, — the great poets, the great philosophers,
the guiding intellects of the sciences ; many also
still looking towards his works in order to gain in
struction from them, and to settle for themselves the
author's place among the benefactors of his kind.
We ourselves are in all these classes, allowing
them to modify each other ; and perhaps, on that
account, are suitable to address those who know
less of the subject, for we have no position to
maintain but the facts of the case.
" Now whence this change in public opin
ion ? It has been the most silent of revolutions,
a matter almost of signs and whispers. Sweden-
bdrg's admirers have simply kept his books before
the public, and given them their good word when
opportunity offered. The rest has been done over
the heads of men, by the course of events, by the
advance of the sciences, by our new liberties of
thought, by whatever makes man from ignorant,
enlightened, and from sensual, refined and spiritu
alized. In short, it is the world's progress under
Providence which has brought it to Swedenborg's
door. For where a new truth has been discovered,
that truth has said a courteous word for Sweden
borg ; where a new science has sprung up and en
tered upon its conquests, that science has pointed
I with silent-speaking finger to something friendly
/ to, and suggestive of, itself in Swedenborg ; where
a new spirit has entered the world, that spirit has
, flown to its mate in Swedenborg ; where the age
has felt its own darkness and confessed it, the
i students of Swedenborg have been convinced that
1 there was in him much of the light which all hearts
' were seeking. And so forth. The fact then is,
that an unbelieving century could see nothing in
Swedenborg ; that its successor, more trustful and
truthful, sees more and more ; and strong indica

tions exist that in another five and twenty years
the field occupied by this author must be visited
by the leaders of opinion en masse, and whether
they will or no ; because it is not proselytism that
will take them there, but the expansion and cul
mination of the truth, and the organic course of
events. The following pages will have their end
if they be one pioneer of this path which the
learned and the rulers are to traverse."
Testimony of Professor Gorres,
Of Germany, Professor of Roman Catholic The
ology at one of the German Universities.
503. " Throughout the whole of Swedenborg's
voluminous works every thing appears simple and
uniform, especially as to the tone in which he
writes, in which there is no effort at display in the
imaginative powers, nothing overwrought, nothing
fantastic, nothing that can, in the remotest degree,
be construed into a morbid bias of a prevailing
mental activity, nothing indicating a fixed idea, or
manifesting any peculiarity of a commencing men
tal derangement. Every thing he undertakes is
developed in a calm and measured manner, like the
resolution and demonstration of a mathematical
problem, and every where the operations of a mind
composed and well ordered shine forth, with con
viction as to the certainty of the results of its ac
tivity. In the cultivation of science, sincerity and
simplicity of heart are necessary requirements to
the attainment of durable success. We never
observe that Swedenborg was subject to that pride
by the influence of which so many great spirits
have fallen ; he always remained the same sub
dued and modest mind ; and never, either by suc
cess, or by any consideration, lost his mental equi
librium."Extract from the Memoir by Rev. O. Pres
cott lliller.
504. " A man, — a human being like ourselves,
— has been chosen by the Divine will, as the in
strument for conveying these truths to the world.
And as Moses, a man like ourselves, was chosen
of old, to be the instrument for bringing into the
land of Canaan the people with whom a represen
tative Church was to be established, and who was
called too, (man though he was) up into the mount
to speak with God, and receive the tables of his
law; — as Paul, a man, too, like ourselves, was
chosen, at the commencement of a former dispen
sation, to be an apostle to teach the new truth to
the world, and, in order to enlighten and strength
en him for that work, was admitted in spirit to a
view of the heavens and even of the Lord Himself:
— so now, in our own day, at the commencement
of another Dispensation of Divine truth, at this the
time of the Lord's second coming in the light of
the Spiritual Sense of His Word, has another indi
vidual, — a man, like ourselves, — been raised up as
the instrument for making known to the world the
truths and doctrines of that New Church which is
about to be established on the earth — the New Je
rusalem. The herald will not be received nor be
lieved, for a time; he has been, and he will.be,
slandered and reviled ; he has been and will con
tinue to be, by some and for a while, pronounced
a mystic and a madman ; the interested, the preju
diced, and the self-confident will scoff at him, as
the proud Athenians scoffed at Paul preaching to
them the truth — as the doctors of the Jewish
Church scorned the words of Him who was the
Truth itself. But these things will be only for a
time. ' Truth is strong and will prevail.' There

128

APPENDIX.

are always a few candid and earnest minds in the
community, anxious for the truth, and ready to seek
it wherever it is to be found, and to follow whither
soever it leads. Such there were, even in Swe
denborg's lifetime, — men too of high character,
intelligence, and education, — who perceived the
truth of the principles he taught, received them
with delight, and sought to make them known to
others. Since his death, the number has been
steadily increasing, in all parts, of the world. And
within a few years past, many of the profound and
original thinkers of the age have repaired to his
pages, as their chief source of instruction, and have
acknowledged that they could find there satisfac
tory answers to their inquiries, that could be found
nowhere else, in the whole range of moral, theo
logical, and philosophical writers. The signs of
the times are now giving token of a change and a
great change, in the view generally entertained of
this author. As he becomes more known, surprise
and admiration take the place of neglect and con
tempt ; the earnest searchers for truth wonder that
they had not been directed to this light before —
the intellectual and the learned are astonished that
they had passed by a thinker and writer, who far
excels them both in intellect and learning ; and the
admirers and collectors of great names are begin
ning to admit his into their list. And we venture
the prediction, that as years roll by, and these writ
ings are examined, explored, understood, more
and more thoroughly — as the world grows wiser
and better — as the darkness of old error passes
off, and the light of truth increases — the name of
Swedenborg will shine the brightest in the whole
galaxy of great names, and his memory be revered
as that of the most powerful and most useful of all
the human instruments whom Heaven has raised
up, to communicate truth, goodness, and happiness
to mankind." ,
Testimony of the late Rev. John Clowes, A. M.,
Fellow of Trinity College, Cambridge, and Rector
of St. John's Church, (Episcopal) Manchester,
England. 505. " The author (of this Memoir) cannot con
clude his narrative, without offering up to the
Father of Mercies his most devout and grateful
acknowledgments for the extraordinary privilege,
and inestimable blessing vouchsafed him, in having
been admitted to the knowledge and acknowledgr
ment of the truth and importance of the doctrines
unfolded by Swedenborg from the Word of God
as the genuine doctrines of Christianity. , For what
worldly glory, gain, or happiness, can stand in
competition with this — 'to know Jesus Christ to
be the ' only true God,' and to be allowed to ap
proach and worship Him in his Divine Humanity ;
to be delivered thus from all perplexity as to the
proper object of worship ; to see, at the same time,
the divine volume of Revelation opened ; its inte
rior treasures displayed ; its evidence and author
ity thus confirmed by its divine contents ; its ap
parent contradictions reconciled ; whilst all that is
divine and holy, all that is good and true, all that
is calculated to excite the veneration of intelli
gent beings, and the affection of penitent ones ;
all, in short, that has a tendency either to enlighten
the human understanding, or to purify the human
will ; either to edify, by the bright and proud les
sons of divine truth, or to soften and console by

the sweet and tender influences of the divine love,
is perceived to proceed from this Divine Fountain,
as its only source ! Yet such is the transcendent
glory, gain, and happiness imparted to every peni
tent and devout receiver of the above Heavenly
Doctrines. Add to this, the nearness and connec
tion between this world and another, demonstrated
by such a weight of irresistible evidence ; the great
evangelical doctrines of Faith, of Charity, of Re
pentance and Remission of Sins, of Temptation,
Reformation, Regeneration, and the Freedom of
the Will, opened, explained, and enforced, accord
ing to their edifying and important meaning ; the
nature, also, and effect of the Last Judgment, the
Lord's Second Advent, and the descent of the New
Jerusalem, presented to view in all the brightness
and fulness of truth, and confirmed by the testi
mony of the sure Word of prophecy ; and some
faint idea may then be formed of the immense debt
of gratitude, owing at this day from all the fami
lies of the earth to their Heavenly Father. . For
who, except that Father, ' whose tender mercies
are over all His works,' could thus cause ' His
light to shine in darkness ' for the deliverance of
His people from evil, from error, and from destruc
tion, and, at the same time, for the guidance of
their feet into the ways of righteousness, truth,'
and salvation ? To his praises, and most un
feigned thankfulness on this occasion, the author
is lastly urgent to add his ardent prayers, that the
above ' glorious light ' may shine in every corner
of the habitable globe, until the whole earth be
comes that blessed ' tabernacle of God,' which was
announced to be ' with men,' in which ' God will
dwell and be with them their God, and wipe away
all tears from their eyes ' (Rev. xxi. 3, 4)."
The New Church.
506. " The reception of the Doctrines of the

New Church has slowly, but constantly increased,
from the time when Swedenborg began to teach
them, up to the present moment. Those who be
come fully impressed with their truth, and with the
desire to live according to them, usually endeavor
to connect themselves with each other, and to form
societies for the purpose of mutual encouragement
and instruction. This effort commonly results in
the building of churches, establishment of preach
ing, and performance of religious services, very
much in the ordinary congregational and episcopal
forms. There are now in England some seventy-
five ministers or preachers of the Doctrines, and
in the United States about sixty. The number of
places, however, where receivers are known to
reside, is much larger, being in the United States,
about four hundred and fifty. There are also
many known in France, Germany, and Sweden,
and some in other countries. In Sweden the New
Church Doctrines have not been preached openly
as such, on account of the established church ;
but it is understood that many of the clergy there
are well acquainted with Swedenborg's writings,
and instruct their people in accordance with them,
although not openly professing tha source of their
instruction. "The Receivers of the Heavenly Doctrines
of the New Jerusalem Church, await patiently to
be joined by their fellow-men, in the glad confi
dence that there is a good time coming, when the
whole Christian world will rejoice in the light of
the New Jerusalem." — Hobart's Life, p. 276.

INTRODUCTION

TO THE COMPENDIUM

The Compiler of this work has endeavored to
answer a want which has been deeply felt, and
which, at the present crisis, seems more pressing
than ever. It is a time of unparalleled interest in
• spiritual truths. It is a time, in God's Providence,
when the old systems of theology are evidently
breaking up and passing down the stream of Time
— when ancient authorities are questioned with a
bold and determined aspect — and the most keen
and searching glances are sent into every creed.
It is a time, too, of much doubt and confusion —
of the most bare and unblushing infidelity — of a
deeper and wider knowledge of Nature on the one
hand, and a more lamentable ignorance and denial
of God on the other. It is, as a consequence, an
age of extremes. The freedom of the human
mind, for which we are now so distinguished, has
revealed to many the hideous deficiences of the so
called Protestant faith, and driven them to a ref
uge in Catholic authority. It has become too evi
dent, that the prevalent theology will not bear the
piercing test which it is now submitted to — that
the better reason flees from it, a million times in
secret, and many times in open affront ; and that
thus, where the religious tendencies predominate,
there is either a backward movement to the
Church of Rome, to save the fear and trouble of
thinking, or a melancholy indifference to all that
demands a Philosophy commensurate with Faith ;
while on the other hand; where the natural reason
predominates, there is a tendency to flee from all
venerated " theologies," to the open fields of Na
ture and her pantheistic enticements. There is a
middle class, who still strive to reconcile their va
rious theologies with the Reason that so urgently
impels, and who are really doing much to save
many fragments of truth, and adapt them at once
to the science, philosophy, and theology of the
soul. But amidst the whole, what dread confu
sion and scepticism ! How much doubt, even of
the future, immortal life of man !
But again, we are opening into new and strange
wonders. New indeed, to those who now first
realize them ; not so new in the history and expe
rience of man. The whole Past has been fruitful
of a varied spiritual experience ; and we are now
really experiencing nothing but what has been
better and more fully attested in ages long since
gone by. Not so, however, the sceptical philoso-
1

phy of the day. "The secret of heaven" (says
Emerson) " is kept from age to age. No impru
dent, sociable angel, even dropped an early sylla
ble to answer the longing of saints, the fears of
mortals. We should have listened on our knees
to any favorite, who, by stricter obedience, had
brought his thoughts into parallelism with the ce
lestial currents, and could hint to human ears the
scenery and circumstance of the newly-parted
soul." * This is the utterance of the merest,
most refined naturalism of our age. So low has
philosophy fallen in her high places ! Yet it ex
presses the yearning wants of the human soul.
The transcendental Philosophy of this age would
get down upon its knees for any, even the faintest
whisper, from the mysterious dwellings of eter
nity. But upon such ears, no sociable angel ever
dropped a syllable ! It would be better to ascribe
the cause to the right party.
Now, that we are approaching an Era of marked
spiritual truth, it would seem useless to deny.
Notwithstanding the immensely higher truth which
has, at least for a century, been already in the
world, to wit, in the pages of our Author, yet Prov
idence is evidently now permitting an external and
visible communication from spirits out of the ma
terial body, with the men of our earth, to the end,
among others, that the sensual philosophy of our
times, and the gross unbelief of the church and
the world, may find its proper antidote in these
tangible and sensuous phenomena. Of the heights
and depths of this most palpable demonstration, of
its measure of truth and falsity, of its infernal de
ceptions, and the willingness with which so many
thousands are led astray by a converse with the
other world, we here say nothing. Of its amount
of honesty we, here say nothing. It is sufficient
here to say, that no one can take a survey of the
wide extent and practice of this very evident dem
onstration from the invisible world, without be
lieving that amore than ordinary movement is tak
ing place in the world of spirits. To believe that
it will all come to nothing, does not comport with
the best ideas of Providence. Should it even all
end here, it would not be without a stirring up of
the minds of hundreds of thousands of those who
most needed it, to a faith, realization, and knowl-

* Representative Men, p. 140.

(1)

INTRODUCTION.

edge of immortal verities connected with undying
man. Should it all end even to-day, it has created
an epoch, and left a history and a literature, such
as it is, which could not fail to stimulate inquiry,
and connect with past evidences, for ages yet to
come. But we do not believe that this is all,
though the whole phenomena may die away, and
be succeeded by other and higher evidences. As
it runs, it will doubtless have the effect, among
others, to turn the world's attention even to these
writings, which we here preface with our brief re
marks. If so, then let us be thankful for the Prov
idence that has so ordered. The whole demon
stration will undoubtedly be made to tell in the
establishment of the grand truths of the New Jeru
salem. Rev. xxi. 1, 2.
Such, then, in brief, are the times in which we
¦live. At such a crisis, and when thousands are
inquiring what they shall believe, and to what the
church, with' its nameless sects, is evidently ap
proaching ; in the midst, too, of a very general ex
pectation of some great interposition of Providence
in the affairs of men ; it is certainly a desideratum
to have, in one volume, as full and systematic a
collection as may be, of the principles and state
ments of the greatest Seer who has yet lived or
spoken. Hitherto, the works of Swedenborg have
been so voluminous as to confine them, chiefly,
with the partial exception of a few of the smaller
volumes, to the circle of his more immediate fol
lowers. And even these, from not being read in
connection with his larger works, or from not be
ing aware of the system and philosophy which per
vade and characterize the whole of them, have fre
quently had the effect to discourage and drive
away many minds, who, if they could have been
presented with a fuller view, would have experi
enced a stronger attachment, if not a full recep
tion of the teachings of the illustrious Seer. In
deed, to an entirely new inquirer, with the excep
tion of a very few rarely prepared minds, there has
been hardly a volume but which, more or less,
would realize something of the aforementioned ef
fect upon him.
In the present work, an attempt has been made
to present, from some thirty volumes, all the fun
damental principles and chief teachings of Swe-
. denborg. Something, and that the best, which he
hae said on every topic of importance which he has
treated, we have endeavored here to present.
That we have in every case fully succeeded, it
would be both immodest and unreasonable to pre
tend. How laborious is such a work! What
judgment is required ! What labor of condensa
tion, and yet what fulness of representation!
And in accomplishing this labor, we have kept a
particular eye to the world outside of the "New
Church," and to the multitudes of all sects, and of
no sect, who cannot, as yet, enter into the more
abstruse and mystical of our author's productions,
and yet who may be expected to receive an in

crease of truth, more or less ample, according to
the states and conditions of the present and all
coming times. Still, in doing this, we have not
Withheld the highest and most important truths,
but have made a faithful, full, and impartial trans
cription. We have shunned all comments, only
giving, here and there, what seemed to be a ne
cessary or profitable explanatory note.
The reader will here find Swedenborg in brief.
We could not, of course, go very largely, indeed
but very little, into his expositions of Scripture ;
for to abridge the " Arcana Ccelestia," or the " Apoc
alypse Explained," or " Revealed" could not pos
sibly fall in with the design of such a work as this.
We indeed designed more than we have accom
plished, even in the matter of scriptural exposi
tion; but found it altogether impracticable, and-
inconsistent with the bulk of the Work, to at
tempt much of this. And herein may be a Provi
dence ; for it is manifestly certain, that an es
tranged and external world is not yet prepared for
the connected, interior sense of the Word of God,
such as would be involved in much lengthy ex
tract, and it might therefore serve only for profa
nation, and operate as a hinderance to the recep
tion of the great principles and truths which are
given in this volume. We could not have pre
sented enough, in particular and detail, to accus
tom the mind, and establish any firmly-rooted con
victions. Rather, then, than enter upon long-
drawn and connected explanations of Scripture,
although herein consisted the chief and exalted
labors of Swedenborg, we have chosen to present
his great doctrines, derived professedly from the
Word, and his principles in full of scriptural inter
pretation, with such expositions as fell naturally
into the extracts made, and such others, of a
marked and particular character, as serve for ex
amples and illustrations of this system of scriptu
ral exegesis. This, we think, cannot fail to lead
to further inquiry at the proper sources.
We have arranged the'Work in order, so that,
if any one choose, it may be read from beginning
to end, with system and profit. Indeed, to a novi
tiate inquirer, this is the only way in which the
full meaning of the volume can be obtained. . As
far as is possible, in such a case, the reader may
here find an orderly body of theological and spir
itual truth.
We deem it necessary, as far as possible in the
limits allotted to us in this Preface, to advert to
two grand doctrines taught in the following pages,
for the purpose of removing, so far as may be,
whatever of objection may exist against them in
the natural mind, and of seeing their accordance
with the best reason of man. We allude to the
Lord and the Word. It has been frequently found
that Swedenborg's language, full- as it is, while
all-sufficient to convince and satisfy many minds,
still is not always the best adapted to the novitiate
inquirer, and especially to those on the natural

INTRODUCTION.

plane. Such are still prone to call for the reason
and philosophy of the truth. Hence it has hap
pened, that the works of certain expounders of
Swedenborg, such as " Noble's Lectures," " No
ble's Appeal," " Noble's Plenary Inspiration of the
Scriptures,"" Des Guay's True System of Reli
gious Philosophy, in Letters to a Man of the World,"
" Hindmarsh's Lamb Slado from the Foundation nf
the World," " Hindmarsh's Seal upon the Lips of
Trinitarians and Unitarians," Parson's "Essays,"
Bush's "Letters to a Trinitarian," Rendell's "An
tediluvian History," (showing the interior sense
of the first eleven chapters of Genesis,) Rendell's
" Peculiarities of the Bible," and Hayden's " Sci
ence and Revelation;" it has happened, we say,
that such works as these have produced conviction
at first, when the original writings of Swedenborg)
which form the basis of the above-named authors,
have at first failed of that result. The reason is,
Swedenborg occupies too high a plane for the
merely natural mind. Such writers, expounders
of him, bring the matter down to the natural plane,
or to the spiritual-natural, and exhibit it more in
accordance with the reason and philosophy of na
ture. We should recommend, therefore, the above
works, as helps to those who would otherwise
stumble at Swedenborg.
For similar Teasons, we feel ourself called upon
to say a few words in defence of that central doc
trine of the System of Truth proclaimed by our
author, and also of the Divine Word. First, the
Doctrine ot the Lord. The remarks which
we now have to offer, are mainly addressed to that
large and increasing class of minds, whose tenden
cies are determinedly natural — who are contin
ually asking for the philosophy of Divine Truths
— whose reason is the predominant faculty of
their nature, and who, unless supported by a
strong basis of philosophies and scientifics, are apt
to verge, and finally mierge, into a Naturalism va
ried and distinguished by the different degrees of
pantheistic and spiritual philosophy. We wish
we had room for a more extended and thorough
unfolding. As it is, being limited to a few pages,
we must necessarily be brief and imperfect.
First, then, as to the " Miraculous Conception "
of the Lord Jesus Christ in the womb of the Vir
gin. We hold that this is strictly in accordance
with the laws and analogies of nature. It is quite
common, however, especially among certain Uni
tarians and professed "Spiritualists " of this day,
to deny the scriptural account of the conception
of Jesus Christ, as inconsistent with the "Con
stitution and Course of Nature." When will
men cease to prate of the non-existence of things,
simply because they fall not within the scope of
their knowledge ? Let us see how the Kingdoms
of Nature rise up before us, every one of them
confirmatory, by the full strength of a divine anal
ogy, of the declared birth of Jesus Christ. Nei
ther of the three Kingdoms of Mineral, Vegetable,

or. Animal Nature, has been produced by a par
entage of the same kind, that is, has not had any
natural parentage, except on one side, which
makes the case still more analogous to the birth
of Christ. For instance, the first animal (and for
distinction's sake, we may as well speak of one
first as many first) had no animal father, but was
a development from the vegetable kingdom. The
all-pervading Divine Essence, God, was the Fa
ther, which took effect in the advanced stages of
the vegetable kingdom as the mother,, and so the
first animal production was born. Be it observed,
that although we use the term " development,?' yet
we do not mean to convey, for it is not true, that
the vegetable developed the animal by any power
inherent in the vegetable kingdom as vegetable.
We must adopt the theory of "spiritual causes"
for all that exists. The Divine Essence was what
wrought in vegetable nature and through it, to
produce or develop the animal creation. And it
is certain, that neither the animal kingdom as a
whole, nor any part of it, not even the firsts, had
any animal father or cause. For no animal exist
ed before the first. The Divine Spirit, then, was
the Father, which took conceptive effect andjform
in the suitably advanced stages of vegetable na
ture, and produced the first animal existence.
It is useless to try to evade this, by saying that
the line of division is so indistinct between the
highest vegetables and the lowest animals, and
the two kingdoms run so gradually and impercep
tibly, one into another, that it is impossible to tell
where one ends and the other commences. It is
true, this is the appearance. But notwithstanding
all this, every one must acknowledge the truth of
spiritual causes, and also the doctrine of discrete
degrees. See, under head of " Discrete and Con
tinuous Degrees," Compendium, Nos. 1795-1814.
The simple truth is, mere vegetable nature had no
power in itself, as vegetable, to grow into animal
nature ; but the indwelling Divinity, or that degree
of the divine vitalizing Essence which correspond
ed to animal life, took conceptive effect and form
in the suitably advanced stages of the vegetable
world, and produced a discrete creation, viz., ani
mal nature. Notwithstanding, then, the impercep
tible gradations by which the kingdoms of nature
are distinguished, in their higher and lower points
of contact, yet every one allows, at least true phi
losophy must allow, that they are distinguished,
even in their beginnings and endings, by a very
decided degree of the divine vitalizing principle.
Their running, then, one into another, impercepti
bly to our powers of observation, has nothing to do
with the truth in hand. The great truth is, the
Divine Spirit was the Father, or Cause, of each
successive development, and not any vitalizing
power in the kingdoms of nature themselves.
It is to be distinctly observed, for further illus
tration, that the Divine Principle existed in the
primitive gaseous and electrical materials of this

INTRODUCTION.

globe, in different degrees of the creative Essence.
There must be, in the Divinity, those degrees of
his vitalizing Essence, which correspond to, and
cause, the different kingdoms of nature: — thus
the divine, but yet unmanifested, mineral essence ;
the divine vegetable essence; the divine animal
essence ; the divine human essence ; and the Di
vine itself, or very Divine. And now, precisely as
worlds were produced at first, that is, by the great
Spiritual Sun impregnating the great material sun,
so has each successive degree of the divine es
sence operated upon the plane of material nature
next beneath it, and thus, with a spiritual Father
and a natural mother, produced a new and discrete
creation. Thus, that degree of the Divine Spirit
which may be called the divine unmanifested min
eral essence, took conceptive effect and form in
the previously existing gaseous and electrical for
mations, and produced the first manifest mineral
nature. That degree of the Divine Essence which
corresponded to the yet unmanifested vegetable
nature, took effect in the matrixes of the mineral
world, and the first vegetables were born into ex
istence. Again, after sufficient continuity of the
vegetable kingdom, the same discrete operation
was repeated. The next higher degree of the Di
vine Life came down, or out, to meet the prepared
Teceptacles of vegetable nature, and animal exist
ence was the product and birth.
Before we come to the origin of man; we must
now invite attention to another peculiarity in this
•creating process ; and that iB, that creation . is a
sexual process throughout. It is, in these great
¦discreted divisions of it, a begetting by the Divin
ity, and a bringing forth of Nature. For in all
'Nature, there are now recognized by science and
¦philosophy, the male and female departments. In
iBotany, especially, the sexes, and loves, and im-
•pregnations, and fecundations of the plants, are a
subject of peculiar truth and interest. When they
have acquired the property of reproduction, they
become adults, and exhibit the sexual parts, both
Tin the male and the female. And the science of
Botany is replete with facts, showing the clear
truth of the sexual propagation of the vegetable
kingdom. But can it be a characteristic of one
kingdom and not of another ? Is not nature uni
form? Such a well-known truth in one depart
ment of nature, and that inanimate, is sufficient to
establish it for all. And it is now » truth well
recognized, that in all animate and inanimate na
ture, these principles prevail. The Divine Love
and the Divine Wisdom, which give in humanity
the male and female distinctions, have also con
ferred them upon all other nature ; and in positive
and negative, in impregnation and production, in
all the generative processes of creation, we are
obliged to recognize, though we cannot always
discern it, the sexual operation. Creation is a
tconception and a birth ; and especially in the great
.discrete divisions of the kingdoms of nature, is

this birth recognized. Even the language of
Scripture confirms this view of the subject. So
far as the correspondential language of Genesis
can be applied to the natural creation, the follow
ing, language is significant. "And the earth was
without form and void ; and darkness was upon the
face of tlie deep ; and the spirit of God moved, (or
brooded) upon the face of the waters." Gen. i. 2.
It is a word borrowed from the process of the hen
in hatching her eggs, or fostering her young.
We need not multiply evidence. The. great
fact is conspicuous. "The creation of the uni
verse, or world, (says Oken) is itself nothing but
an act of impregnation. The sex is prognosti
cated from the beginning, and pursues its course
like a holy and conservative bond, throughout the
whole of nature., He therefore who so much as
questions the sex in the organic world, compre
hends not the riddle or problem of the universe."
Behold now again, how this truth applies to the
further elucidation of our subject. When the di
vine unmanifested vegetable essence (or that de
gree, of the divine vitalizing principle which cor
responds to vegetable nature,) impregnated the
mineral kingdom, it was the female departments of
it. It was the matrix or matrixes of the mineral
world — the great womb of the earth, which re
ceived the divine influx in established order, and
vegetable nature was thus brought into being.
So also, it was the female departments, or depart
ment, of the vegetable kingdom, which received
the influx of the divine animal essence, as yet un-
incarnated in animal nature, and the first living
animal breathed the breath of life. In each in
stance, God was the Father, and nature in her fe
male departments was the mother, of each dis
cretely distinctive kingdom.
If now, we should consider the origin of the first
human pair, which, for want of room, we cannot
here treat so fully as we might, we should find a
precisely similar process. We do not wish to
dogmatize, or speculate unworthily ; but the anal
ogy would seem to require that the first pair, or
pairs, which could be distinctively called man,
though of course very low in the scale of human ex
istence, should be born proximately of the animal
kingdom as a mother, but by no means of animal na
ture as the father, or by any process of natural de
velopment, such as denies spiritual or divine causes,
or such as the atheistical and pantheistical systems
sometimes set forth. There may have been an
animal mother, (though when we speak thus, we
must not fix too rudely in mere forms, and such
forms too as we are apt to consider when we do
not sufficiently reflect upon the gradual perfection
and high ascent of the animal kingdom ; but, we
must consider well the essence and principled the:
feminine nature, and such forms as are compatible;
with their highest ascent and approximation to the
human :) there may have been, we say, an animal;
mother, in which, as a matrix, the divine unmani-

INTRODUCTION.

fested human essence took conceptive effect and
form, precisely as it did in each previous kingdom.
There is nothing contrary to this theory of the ori
gin of man, either in the Scriptures, or in the rev
elations of science. And the analogies of nature
seem absolutely to require it. All objections,
then, against this view of the subject, may only be
the effect of human prejudice, in ignorance of the
great laws by which the Creator has wrought.
But if our views are correct, then we have man at
first, without any human father, yet with feminine
nature in the kingdom next beneath him as the
mother, as in all previous instances. Indeed,
whatever view we take of the first man, we are as
sured he had no human father, for there could be
none before the first And recognizing as we
must plainly, a whole discrete degree between the
animal and the human, we must, unless we take
the theory that he was made miraculously out of
the dust of the earth, or in some other way incon
sistent with nature, recognize his birth from the
animal kingdom in some such way as we have
designated. Whether it is not best to preserve
the analogy between the origination of the human,
and the origination of the animal and vegetable
kingdoms, we leave for the reader to decide. For
ourselves, we make no question of the truth of
these general principles.
But, let what has been said of the origin of the
first man be passed over as something which the
reader is not prepared to admit. All must see the
truth with regard to God being the Father, and
Nature the mother, somehow, of the respective
kingdoms, and somehow sexually; for the term
father suggests mother, and it is an undeniable
fact that there was nothing of power, spirit, or in
fluence, in mineral, vegetable, or animal nature, as
nature, capable of producing the kingdoms above
each respectively. But the ' Divine Essence
wrought in and through them.
Now then, what more was ever claimed for
Christ ? He had no human father, it is said. And
what of it? This is an objection, if it be an ob
jection, that lies equally against every kingdom of
nature ! The fact is, admitting Christ's birth so,
it is not an exceptional case, except in its individ
uality ; not at all in its principle ; it is not some
thing contrary to all analogy, and all known laws
of nature. And if it were, it would perhaps be
presumptuous in man to pretend that there was
not some law adequate to this event, of which he
had no knowledge. But it is not so. And al
though he had no human father, yet it is an inter
esting truth that both the male and female princi
ples actively concurred in his production. All
nature is in exact analogy to this sacredly declared
fact. Here is, in fact, the next ascension of the
Divine Principle. (Naturally speaking, it is as
cension ; spiritually speaking, it is descension.)
It is the Divine Itself, or very Divine, as yet un
manifested in nature, except in man, coming out

by an interior way, and taking conceptive effect
and form in the human kingdom, and in the fe
male department of it, and thus again, God was
the Father, and Mary was the mother, of the Di
vine Man, Christ Jesus !
The simple truth is, there has been a whole suc
cession of " miraculous births," which are capable
of being rationalized. And this is the order in
which they stand. Mineral, Vegetable, Animal,
Human, Divine. Every one of them conceived of
God the Father, in the wombs of nature, and born
into the world. Creation has been from the first,
in a continual effort to put forth the human form,
because God is in that form ; and this effort is
manifest even in the fins of the fish, where the five
fingers of a man are rudimentally shadowed forth.
In the higher animals, we see more distinctly the
approach to the human form. Then man appears,
and lastly God himself has developed himself,
rather, ultimated himself in nature, at the summit
of all created existence, and above it, inasmuch as
the soul of the Man Christ Jesus was the pure Di
vine Essence itself. He had a human nature de
rived from the mother, and so was subject to temp
tation. But this last_ and unprecedented birth —
" Immanuel, God with us" — this completed the
circle. As a seed stops not till it produces a seed,
so God ceased not in his divine sexual operations
till He unfolded and produced himself in a con
centrated* form of all the Divine qualities, in a
perfect God-Man: for as the human being has
two natures, spiritual and animal, so Christ had
two natures, divine and human.
It must not, however, be considered that Christ
was produced as a mere natural development, with
out regard to use, personal will and agency, but
for stupendous purposes of human redemption,
such as are set forth in this book. And if any are
still disposed to view God's highest incarnation in
man, we would remind them that this is to ac
knowledge no fully incarnated Divinity at all, but
only humanity ; for man himself is not divine, not
even in his inmost, but God simply dwells in man's
inmost. Man's nature is human nature only;
whereas, God's nature is both human and divine.
To speak of the Divinity of human nature is there
fore an absurdity ; it is God resident in man, not
that man himself is a little divinity. But the Lord
Jesus Christ was God himself, humanized in na
ture, as He had been from eternity in Himself.
Thus we have endeavored to show the rationale
of the " miraculous conception." The Scriptures
teach nothing here but what is amply supported
by the analogies of nature, and the Word of God
and the Works of God are seen fully to harmonize. .
Now, here is the strongest proof, apart from the
direct testimony of the divine Word, of the Divin
ity of Jesus Christ. For as sure as the next dis
crete degree above the mineral world is vegetable,.
and the next above the vegetable is animal, and
the next above the animal is human, so sure is the'

INTRODUCTION.

next above the human,Divine. For there is noth
ing above the human,otrf divine ; all angels being
once of human nature, and even now but glorified
men and women. The " miraculous conception,"
then, being granted, the Divinity of Christ follows
necessarily. He is " the First and the Last," as
the Scriptures positively testify. Rev. i. 11. xxii. 13.
And how immensely important is this subject !
Sometimes it is said by those who are indifferent
about theological truths, that it is no matter how
Christ was conceived and born, if we only imbibe
his spirit. And without controversy, it is most
important that we have his moral likeness in our
hearts ; but the truth is, we cannot have that like
ness, we cannot be so spiritually elevated, we
cannot have that love towards Him, nor towards
the Father whose impersonation He was and is,
without this view of Him. If this was the manner
of his conception and birth, this proves Him di
vine, and this makes Him another character to us,
with an immensely higher office in the affairs of
the universe, with far higher and different influ
ences upon us, nay, the whole centre and spirit of
Theology is changed to us. And in short, without
this, redemption is impossible. Let none, there
fore, think of imbibing his spirit, as a mere hu
manitarian influence.
As to his -being a separate person from the
Father, this is only an apparent truth. .The sim
ple truth is, He is the Father manifested in the
flesh, and afterwards, to the mental eye, imperson
ated forever in the heavens. Abstractly, (and it
must be remembered that there are no real ab
stractions, Divine Goodness and Truth being a ver
itable substance and form) abstractly speaking,
Divine Good is the Father, and Divine Truth is
the Son. There is no eternal Son of God but the
Divine Truth, which is the form of the Divine
Good. Any Unitarian would admit this. Now,
that eternal Divine Good and Truth were simply
concreted in Christ — brought out or down from the
depths of infinity and eternity, where no mortal,
since the fall, cpuld ever see or conceive of it, so
as to have it a personal reality before him, and
made manifest, clear, and appreciable, in Jesus
Christ. How simple and beautiful the truth!
Here" is a common ground for Unitarians and
Trinitarians. We have the strict and supreme
Divinity of Jesus Christ, and the strict unity of
'the Divine Person. The scriptural language we
cannot of course here revert to, passages are so
numerous : but here is the philosophy of the the
ology, and the following pages will assist the
reader to the true meaning of the Scripture.
But we must notice briefly that commonest of all
objections, that the Great God of infinity should
so contract himself as to appear in human form on
this mote of his creation ! The God of innumera-
1 ble Worlds and systems, each of them infinite to
our conception, born of a woman on this grain of
sand! Surely, to the natural man, God hath set

in Zion "a stone of stumbling and a rock of of
fence." (Isaiah viii. 14.) But this is in reality no
objection at all. It is founded upon space and
time, which are purely natural ideas. But to meet
it on its own ground, it is only necessary to imagine
the universe no bigger than an orrery. What is
true on a small scale, can be equally true on a
large. Suppose, then, our solar system were the
entire universe. This is only to accommodate
the idea to our finite capacity, leaving the same
principles in full operation. If now, God should
see fit to incarnate himself any where, surely some
one planet out of all the rest must be selected.
Why not our earth as well as any other ?' But
Swedenborg assigns the special reason why bur
earth was made the theatre of this vast transac
tion. It is, among others, because the inhabitants
of our earth are among the most external, sensu
ous, and even corporeal, of all the human inhabit
ants of the universe. Surely, there must be some
one world which is the most, or one of the most,
corporeal and sensual, and liable to greatest cor
ruptions and evils. And I leave it to the reader
to imagine, if possible, a world more ' superficial
and sensual, or more degraded to a level with the
brute creation, or which has more sinfully and
effectually quenched the better and more spiritual
part which allies it to heaven, than this same planet
Here, then, the Son of God — the Divine Truth
of the Divine Good (called the Truth, when Christ
is spoken of, because of manifestation, for good
alone without truth cannot appear) here the eter
nal and infinite Jehovah incarnated himself in
human flesh — took on all and the lowest of human
ity's corruptions in his external nature, that He
might triumph over all, and thus, by processes ex
plained in this book, redeem the worst and most
fallen of all the creation of God ! Here He came
— to the very outskirts and superficies of the
human universe, that He might cover the whole
ground — unite highest Divinity with lowest hu
manity, and make redemption possible, once for
all, in all other worlds, which might need it,
throughout the extent of His infinite dominions.
Transaction worthy of a God — Philosophy worthy
of such a Theology !
We presume it will not be at all felt as a diffi
culty, after the foregoing explanation, that God
could thus be impersonated in Christ, and still be
at the centre and throne of the universe. These \
objections are all outbirths of the purely natural j
mind, and grow out of spaces, times, and such I
sensuous appearances as do not at all apply to i
divine and spiritual subjects. It can certainly be
comprehended how the Infinite God could put
forth a ray, or sphere, even to a personal presen
tation of Himself in incarnation, without regard to
space, to the remotest part of the universe. And
to illustrate so high a subject by so common an
occurrence, how often is it that the psychical phe
nomenon occurs, of a person making himself mani-

INTRODUCTION.

fest at the distance of a thousand miles, in full form,
face and feature, without his removal from the bodily
and personal locality where he is ! It must be
remembered) too, that spiritual qualities do not
diminish by impartation, and are not, like matter,
divisible. I can give to another all my knowledge,
and impart as much as possible of my virtue ; in
other words, I can put forth to any extent, of my
goodness and truth, and still have as much for my
self as though I had put forth nothing. Nay, the
more I give, the more I receive. Spiritual quali
ties are not diminished, or removed from their
centre, by putting them forth, as if were, to
another place. So the infinite God Gould put
forth a sphere or concentration qf Himself in ulti-
mates, on this planet, and still not vacate the
throne and centre of the universe ; and if any
cannot at first receive this idea, it is because of
fixing too erudely and sensuously in the ideas of
persons, without regard to the interiors of the
spirit, which, even with two or more persons, to
appearance, may still be one in interior reality.
In short, it is a sensuous mode of thought alto
gether, and the fallacies of the natural mind,
which realize any difficulty in this respect ; and
after the foregoing observations on the unity of
the diving Good and Truth, as the only true, eter
nal Father and Son, we now dismiss the subject
to the contemplation of all interior minds.
We must now pass to a brief notice of the
nature of the Divine Word. Let us ask, simply, sup
posing the reader to have read the selections given
from our author in the following pages, Is it not
wonderful that there should be such an account of
a Word, so artless, so masterly ? How impossible
to be invented ! Suppose, even, that there may
be some slight mistakes, or imperfections, or
errors in translation ; yet what a whole ! What
man could do it ? And let it be observed here,
for reasons before stated, that we could give but
very small portions of Swedenborg's connected
expositions of the Sacred Scripture. Yet in what
we have given of his teachings on the Divine
Word, the principles of its composition, its force
and virtue in the heavens and on earth, and its
wonderful consistency and persistency, how is it
possible to gainsay the main drift of the teaching ?
But yet the natural mind will find it hard to mas-
/ ter ; and only little by little, with greater or less
J recipiency, will this divine secret find admission
j to the soul.
It should be observed here, that, necessarily
limited as we have been in connected expositions
of Scripture, yet a great proportion of the matter
we have given is professedly derived from the
Word, and could not be elicited from any other
source. How wonderful that matter ! How man
ifestly lucid, important, and divine, much of it is,
even at first sight ! What must be the nature of
a Word which affords suGh wisdom ? Should not

this excite to further inquiry ? And let us recom
mend the Apocalypse Revealed, as the first work,
after this, for the reader to get a full and clear
example of what is meant by the interior sense qf
the Word. Let him, after suitable preparation,
and not till then, read that work in course ; it may
be had in, one volume ; and then let him, and not
till then, pronounce upon the interior sense. He
is utterly incompetent until he has at least read
that work in course. If cannot be judged of by
fragments. See what is said of the Arcana Cosles-
tia and the Apocalypse Revealed, in the " Life and
Wriings" prefixed to this volume. (243, 244, 320.)
The truth is, if there is any Word of God at
all, worthy to be called His especial Word, in
distinction from all mere human or angelic inspi
rations, and all such confused notions of divine
inspiration as prevail in the theories of the old
church, it ought to be just as different from man's
word or man's writings, as God's works are differ
ent from man's works. Now the most striking (
peculiarity of God's works, in which they differ /
from all the works of man, is their interior struc- I
ture, In a statue, or painting, or piece of machinery,
when we have seen the surface, we have seen
all. Even the interior of the most complicated
piece of machinery, in each of its separate parts,
depends upon its surface alone. And, from a
statue, or painting, or piece of human mechanism.,
break off a piece of the surface, and all is muddy
confusion. Not so in God's works. Not only the
whole, but every part, has an orderly interior ,
structure. The nerves, sinews, and organic ap
paratus of the animal, or even the fibrous and
crystalline structure of the vegetahle apd mineral,
all proclaim the supereminent value of the inte
rior, and the dependence of the exterior upon it.
Such are God's works. Now, his Word, if he has f
any in particular, must be analogous to his works. ;
The mark of the Divinity must not only be upon
the face of it, but most conspicuously in its interi- i
ors. And in fact, it must be interminable, to us,
in its depths of interior wisdom. The Word of
God should be a Work, as strikingly declarative
of a divine hand,, as any work of nature in dis
tinction from a work of human art. Now, is such
the case with the Christian Scriptures ? On the
principles and by the interpretations given through
Emanuel Swedenborg, such is the case j but on
no other theory of inspiration whatever.
In short, if any Word at all, why not precisely
such a Word as is here represented ? Why should
not God's writing be threefold, a seiise within a
sense, and a sense within that, corresponding to
the trinity in every perfect divine work ? Let the
reader consider deeply ; also upon the necessity
of such a Word if it could be given ; and with
prayer and study may his eyes be opened to be
hold .wondrous things out of the Holy Scriptures.
But the truth is, the naturalists and so called

8

INTRODUCTION.

spiritualists of our day, believe in no Word above
that of men, spirits, and angels, or what comes
from the God of nature through them, of promis
cuous truth and error, according to human devel
opment, because they believe in no personal Lord.
The God they worship is the God of Nature, if
not, closely scrutinized according to their prin
ciples, the God identical with Nature. Now, the
Lord God is the God of nature ; but He is so dis
cretely personal, insomuch that He could appear
in human form upon our earth, that He could give
a Word essentially and infinitely different from
the word of any man or angel. We have not
space here to go into particulars, or to enlarge phil
osophically. We refer the reader to the testimony.
With this view of the Divine Word, we may
also advert to the true nature of its inspiration, in
distinction from the prevailing theories on this sub
ject. How various and conflicting, and withal
how loose, are the opinions of the old church on
this important subject ! Some contending that the
matter of revelation is inspired, but that the com-
position is human ; each writer being left to his
own selection of terms; — others contending that
even some of the matter is uninspired, the progress
of natural philosophy making it impossible that
any thing but blind superstition should claim the
character of inspiration for certain physical facts,
especially for certain statements contradicted by
science ; — others contending that all historical
facts could as well be left, and probably were
left, to the knowledge of the writer, the Divine
Spirit only interposing to prevent errors ; — others
again supposing that all the statements of the sa
cred writers may have been inspired, but the rea
soning left to the writers themselves ; — while others
are for cutting out whole chapters on account of
some supposed lack of evidence, either of an his
torical or philosophical nature ; — and still others,
deeming the whole a matter of human composi
tion, though more or less inspired by spirits and
angels. And then again as to how we are to know
whether the Book is inspired at all, — whether by
internal evidence, or external, or by tradition, or
by its effects upon the mind, or by supernatural
dictum, or by all these combined. In short, the
whole subject of inspiration in the old church is
one mass of confusion. It is no wonder that the
faith of many is shipwrecked, and that naturalism,
and " science falsely so called," begin to take pre
cedence so largely, and to inundate the church.
Now, Swedenborg has shown how all these errors
have arisen from a tendency in the church to
merely carnal and natural principles ; and when
we consider the vast amount of merely natural
application which the church gives to the histories
of the Bible, we can but be struck with the sub
lime simplicity of the fact asserted by him, that
the two things to which the internal sense of the
Word refers, are the Glorification of the Lord's
Humanity, and the Regeneration of the Soul ; the

former being the archetype of the latter. What a
sight it must be, for many a genuine Christian
who shall attain to it, to see, in the clear vision of
his regenerated soul in eternity, the connected,
systematic, interior sense of the Word, in all the
beauty of its relations to these great themes !
And now we may assert the whole question, con
cerning the nature of Divine Inspiration, to be al
most entirely cleared of the difficulties which beset
it, by preserving this simple distinction between
the inspiration of the writer, and the inspiration of
the thing written. They are distinct questions en
tirely. And every one may see, that, admitting
Swedenborg's principles, both the matter and the
composition may be inspired of God, and yet the
writer know not of the deep meaning therein con
tained. Even then, the varying peculiarities of
style resulting from character may be regarded,
giving to each writer some fashion of his own, yet
still the One Almighty Lord may have control of
all the selfhood of the man, and produce a com
position, both mentally and verbally, framed upon
the laws of eternal correspondence between spir
itual and natural things. It is this nature of in
spiration, and of interpretation accordingly, which
makes the interpretations of the New Church so
uniformly consistent and harmonious. (See " Life
of Swedenborg," Nos. 243, 244, 320.) For there
is, in the science of correspondences, an trterert
mathematical accuracy ; there is quite, in the sci
ence itself; though from the imperfection of hu
man language, and its variations, and the mistakes
of transcribers and translators, there is of course
some liability to slight errors. But the great prin
ciples of interpretation by this science, make the
meaning of the inspired Word in the New Church,
a very different thing from the confused jargon of
the old church speculators. So that, even in the
minutiae and particulars of the Word, there is a
wonderful harmony and consistency in all lands
and among all expositors and readers. It is only
necessary for one to become understandingly ac
quainted with the system of scriptural interpreta
tion which prevails' in the New Church, to see
at once that the New and the Old are at immeas
urable odds apart, and that while with the one, the
Word of God is the Word of God indeed, as strik
ingly and distinctively characteristic of Him as his
Works are plainly declarative of a divine hand ;
with the other, there is not only the most marked
absence of all systematic analogy, but the most
heterogeneous and confused mingling of the human,
the insignificant, the contradictory, and the divine.
If now, there is a proper Divine Word, we
must raise the question here, Why not an author
ized expounder of that Word ? Especially when
man has run so low in materialism, as to be wholly
insensible of interior things. Divine Truth is
surely too important to be without it. If it could
be, it would be. And could it not be ? The reader
must see, admitting the premises, that the Lord

INTRODUCTION.

Almighty could make use of his creature man, to
produce a Word unlike to all human or angelic
inspirations, full of divine and infinite truth, and
could raise up a human expounder qf it.
In regard>to Swedenborg's authority, we , may
be permitted to say one word, on our own responsi
bility. We consider it immense in one sense,
and unimportant in another. His authority becomes
immense when we consider him as- the especially
appointed herald of the New Church, in respect to
which, to doubt his mission would be as absurd as
to doubt the mission of John the Baptist in re
spect to Christianity. No truly enlightened mind
can peruse his pages, and understand the immense
amount of truth which he has been made the in
strument of revealing, and the near intimacy to
which he has been admitted with the Lord, and
with the heavens, and with the whole spiritual
world, and especially in reference to unfolding
the true meaning of the Divine Word, without
according to him an authority which is great in
deed, — which fixes upon him at once, the truth
of the great and general claim he has made, and
which is such, that around him, as the divinely
illuminated centre of all human teachers, the Chris
tian world will eventually gather by spontaneous
consent. In this respect, his authority is immense
and unparalleled. To Swedenborg we shall have
to go, for the sublimest help to all theological
problems, and for the most powerful light upon
the Divine Word. He will stand for the great
expounder of Christianity, when all other teachers,
at least all of previous ages, and for long time to
come, shall have dwindled to a comparative in
significance. But even in this respect, he nowhere
asks us to surrender our own reason, but to see the
truth, and understand it, as well as believe it.
But in another sense, we do not regard his
authority as important. We refer to that almost
verbal, particular infallibility, which some may have
a disposition to claim for him. In short, we do
not consider him as infallible authority. He may
have committed some errors. His mind may not
have been, at all times, equally clear, when he
wrote. It would be surprising, perhaps, if this
was not the case. But we do not know of any
material errors. We do not, however, speak for
the New Church, or as an accredited organ of any
department of the so called New Church. On
this subject, there are different opinions in the
Church. We have our own opinion, and are per
fectly willing that every one should have his.
What we say here, is said for the promiscuous
world at large, that is, the more prepared classes
of minds, for whom this book is especially de
signed. "Let every man be fully persuaded in'
his own mind." (Rom. xiv. 5.) " The idea attached
to the term Faith, at the present day, is this:
that it consists in thinking a thing to be so, be
cause it is taught by the church, and because it
does not fall within the scope of the under-
2

standing. ... This may be called a blind
faith. And as being, the dictate of one per
son abiding . in the mind of another, it is an his
torical faith [or a faith that depends on the author
ity of the relater.] This is not spiritual faith.
Genuine faith is an acknowledgment that a
thing is so because it is true. . . . Spiritual
truths are as capable of being comprehended as
natural truths ; and when the comprehension' of
them is not altogether clear, still, when they are
advanced, they fall so far within the perception
of the hearer, that he can discern whether they
are truths or not ; especially if he is a person who
is affected with truths. . . . The reason tha*
spiritual things admit of being comprehended,
is, because man, as to his understanding, is capa
ble of being elevated into the light of heaven, in
which light no other objects' appear but such as
are spiritual, which are tratns of faith. . . .
Faith and Truth are a one. This also is the
reason that the ancients, who were accustomed to
think of truth from affection more than the mod
erns, instead of faith used the word truth : and
for the same reason, in the Hebrew language,
truth and faith are expressed by one and the same
word, namely, Amuna or Amen." Swedenborg on
Faith, F. 1-3, 6.
Surely, Swedenborg will notobject to being tried
by his own principles, and received or rejected
accordingly. But it is be noted again what he
says further. — " If any one thinks with himself,
or says to another, ' Who can have that internal
acknowledgment of truth which is called faith ?
I cannot ; ' I will tell him how he may : Shun evils
as sins, and apply to the Lord ; then you will have
as much as you desire." F. 12.
Thus much on the matter of Swedenborg's
authority. It is, as we think, immense in one sense,
but unimportant in another. Let none disparage
the proper authority of Swedenborg, as an es
pecial harbinger of the Lord's New Church, raised
up and qualified for the purpose. To doubt this,
would be only to argue our own ignorance.
Let us, in passing, briefly direct the reader's
attention to the subject of Regeneration, as un
folded in the following pages. This also is a
matter entirely overlooked by the naturalists and
" spiritualists " of our day, and by many professed
Christians. How vastly beautiful is it here un
folded ! How divine and searching, how system
atic and momentous, how imperious and necessary !
We would now call attention to another feature
of the philosophy of Swedenborg's disclosures,
and that is, the objective scenery of the other life. It
is frequently objected by the novitiate in spiritual
things, that the system of Swedenborg is a sort of
material spiritualism, — that what he says of the
other life is so crude and gross, so much like the
world we live in, that it cannot be admitted to the
mind of the truly spiritual man. Most especially
is this the case in reference to so many particu-

10

INTRODUCTION.

lars, the descent into which, by this famous Seer,
is felt to be both wearisome and repulsive ; mani
festing altogether too great a familiarity with
things necessarily placed beyond the province of
human curiosity or knowledge,
As to this latter assertion, it needs no particu
lar refutation, Universals are made up of par
ticulars : and the wonder might as well be, per
haps, why no more particulars were not revealed
to us by the same agency. If there is another
I i i world, doubtless the particulars are in much greater
' multiplicity than in this comparatively crude sphere
) ) ) of materiality. And as to any repulsion felt at
the particular mention of them, the cause of this
is more readily found in human ignorance, than in
any antecedent improbability that a Seer of suffi
cient capacity should not be able to see and re
veal them. The mass of men have so accustomed
themselves to the limits of their own blindness
and ignorance, that it is thought presumption to
pretend to any more knowledge of the future life
than the general thick mist that prevails in Chris
tendom. To all this, there is an effectual fore-
stalment of objection and all unpleasantness, in
the admission of a Seer who had his eyes open.
"Hereafter, ye shall see heaven opened," said
Christ ; and in many more cases than one, doubt
less the truth will appear more and more manifest,
and the particulars grow and multiply upon us
with all the interest that attaches to a world far
more real and substantial than the shifting and
fading panoramas of earth.
As to the other part of this objection, that
Swedenborg's system is a sort of material spirit
ualism, altogether too objective, and too like this
world of crude materiality to gain admission to
spiritual minds, this comes from the dense dark
ness of the men of this world in reference to
spiritual things. Christians call it refinement, to
do away with all form and objectivity of spirit.
1 Unhappily, it is a kind of refinement that verges
to annihilation. If there is any thing at all left
of the human spirit and its world after death, there
must be the form and the distinct outline of the
inward essence. There can be nothing without a
form, neither spiritual nor material. All outward
forms are simply the effects of interior essences
as their causes. If, then, there is one form, (and
surelf no Christian will carry his refining pro
cess to such a length as to annihilate all form,
both general and particular,) upon the same prin
ciple there must be an infinity of forms, varying
from the most stupendous and glorious scenery of
the heavens, with all the colors too of that supe
rior world, to the most minute and characteristic
outlines and shapes of spiritual creations. This
is to make the other world quite natural, in a spir
itual sense, and altogether familiar to our earliest
faith. The natural inspiration of men in every
age has recognized the truth here expressed. It
breaks forth from the poetry of Milton thus : —

" Though what if Earth
Be but the shadow of Heaven and things therein,
Each to the other like, more than on Earth is thought ?M
And from Wordsworth thus : —
w " Of all that is most beauteous, imaged there
In happier beauty. More pellucid streams,
An ampler ether, a diviner air,
And fields invested with purpureal gleams ;
Climes which the Sun, that sheds the brightest day
Earth knows, is all unworthy In survey."
But it took Swedenborg to see the actual and
substantial source of all this vpoetry. And thus .it
is that the true Seer is ever the greatest poet, and
as Emerson says truly, "Melodious poets shall
become as hoarse as street ballads, when once the
key note of nature and spirit is sounded."
If we would look a little into the philosophy of
this variegated existence of substantial forms in
the spiritual world, we may find it in the fact that/
matter itself is nothing but the crude outbirth,)
sediment, or precipitate of spirit, from God through)
the spiritual spheres, by discrete degrees. (See
Compendium, Nos. 40, 41.) And all our gold and
silver, vegetable substance, and animal composi
tion ; yea, all the countless variety of existence in
earth, and sea, and firmament ; all vales, and
plains, and towering mountains ; thick forests and
flowing streams ; fish, and bird, and insect, and
flower ; — all are but outbirths and formations of
that variously endowed spiritual substance which
has become fixed in this world of matter. Why
then should there not be, in the spiritual world,
gold and silver and precious stones, and vast
scenery of mountain, plain, and dale ; shining
fish in limpid waters ; birds of plumage, flitting
through spiritual firmaments ; animals of all kinds ;
vast architecture of nature and art; yea, every
thing there that there is here, only spiritual in
stead of material, and in greater multiplicity and
variety ? To us, it follows as a necessary con
clusion from effect to cause, and from cause to
effect. But we must pay a more particular attention to
the moral character of this sGenery, as set forth
and described by Swedenborg. In heaven, he
says, it is with all variety of beauty ; in hell, with
all variety of' deformity and ugliness. He affirms
that the very animals and vegetables and minerals,
which surround the inhabitants of the heavens,
are the outbirths of their own spiritual states ; and
so also of the inhabitants of the hells. Why
should it not be so? Must not causes act and
shape themselves there as well as here? Must
not inmost essences clothe themselves in outward
forms ? This is the law of creation through.
How is the outward world of heaven or hell cre
ated, but by or through a more interior spiritual
essence ? And what can that essence be, prox
imately considered, but the spirits of the men and
women who compose it? Swedenborg constantly
tells us, and with all the familiarity of one who has
been admitted to the truth and actuality of these

INTRODUCTION.

11

scenes, that the outward objects of the whole spir
itual world are but the appearances of the thoughts
from- the affections of the angels and spirits of
that world. But these are real appearances, that.
is, actual, objective existences, or outward forms
or investments of interior essences. And they
come and go, and vary their appearances, with
the changing states of the inhabitants. Is not
this a most vital and highly interesting and im
portant truth ?
But how, says one, can a certain affection, and
thought thence, take the form of a horse, or lamb^
or eagle, or tree, or any such thing ? To which
we reply, are not all forms of animals in the mate
rial world just such outbirths ? Did they not ex
ist in thought first ? Were there not divine ideas ?
Did not Plato conceive a great truth ? What is
a horse but a certain spiritual entity or thought
of God, first, afterwards embodied in its necessary
and appropriate matter? Just so in the spiritual
world ; only there, these creations are immediate,
not fixed as they are here, yet lasting so long as
the state lasts, and ever varying with that varying
state. Hence there are always earths and waters,
skies and stars, and a substantial, familiar dwell
ing-place, (that is, the real appearance of place) with
the whole animal, vegetable, and mineral world,
varying more or less frequently, according to the
prolongation of the varying states. And how im
mensely important is all this, in a moral and re
tributive point of view! In heaven there are
Deauties unnumbered and indescribable, and we
are no longer at loss to comprehend the glowing
and forcible, yet truly correspondential, language
of Scripture. It is no longer a merely figurative
speech. The pen is inadequate to describe the
surrounding scenery of the good spirit, who dwells
in the Eden of his own regenerated affections.
There is the renovated and refined Earth ; palaces
of . splendor, and houses of visible joy; ever-
blooming gardens of delight, forests of grandeur,
groves of quiet beauty, vocal with the songs of
birds whose clime is the genial sphere of those
heavenly inhabitants, and whose every note is of
intelligence and love ; doves, swans, eagles, birds
of paradise, rich in the colors of those heavenly
tropics ; all the noble, good, gentle, and useful
animals ; fountains of pure and crystal water ;
seas of majestic grandeur and quietness, which
are the boundaries of those heavens; skies of
surpassing glory and loveliness, beaming with the
pure, white, silvery light of Divine Truth, or with
the softened, flame-colored, golden light of the Di
vine Love, which pervades the celestial heavens
with a holy warmth, and from which are visible
the stars of other and far-off angelic societies ;
and yet higher and holier than all, the angels
themselves, who are the very forms of charity, or
goodness in its external, which is beauty itself.
Such is a faint description of the objective
scenery of heaven. Turn we now to hell, and

the whole outbirth of those deformed souls is as
deformed as the interiors from which it all ema
nates. The evil spirit is surrounded with his own
dark and sin-smitten world. His dwelling is amid
wild beasts of every description, the exact forms
and embodiments of his own evil affections ;
bears, wolves, and aS ravenous and destructive
animals ; snakes, crocodiles, and all noxious and
venomous reptiles; owls, bats, and all birds of
darkness, the spiritual creations of his own evil
thoughts ; with a sterile and poisonous earth, and
a gloomy and threatening sky, and a tempestuons
sea ; even as the Scriptures say of Babylon, with
a meaning grounded in these same correspond
ences : — " Wild beasts of the desert shall lie there ;
and their houses shall be full of doleful creatures ;
and owls shall dwell there, and satyrs shall dance
there." (Isaiah xiii. 21.) And again in the Rev
elation — "Babylon the great is fallen, is fallen,
and is become the habitation of devils, and the
hold of every foul spirit, and a cage of every un
clean and hateful bird." (xviii. 2.) These de
scriptions refer to the spiritual, world. So also we
read of " outer darkness," " miry places," " caves
and dens of the earth." All these appearances
are real in the spiritual world, and we are no
longer in doubt as to their meaning. The diabol
ical spirit has his own universe around him, and
there are in his view, as the immediate outbirth
of his dark and sinful spirit, dark and doleful
caverns, that lead down to still lower deeps and
more fearful perdition ; a barren earth, a rank and
poisonous vegetation, dire forests and vast deserts ;
filthy cities and dwellings ; stagnant ponds ; " lakes
of fire and brimstone ; " and an atmosphere foul
and pestiferous with the breath of every evil pas
sion. And here, living and walking among these
scenes, are most miserable beings, whose faces
bid defiance to every attempt at reformation, and
who are themselves the very forms of evil, or evil in
its external impersonation, which is deformity it
self. Moreover, their bodies are frequently dis
eased, and there is the actual appearance of
" wounds, and bruises, arid putrgfying sores." We
are drawing no fancy sketch. These are the ver
itable outbirths and realities of hell. They are
no more pictures of the imagination than the dingy
and dread aspect of the habitations and persons
of the vicious in this our world. They are far more
real, because exactly correspondent to their spirit
ual state. They are in real reality subjective,
but they appear in all the substantiality of ob
jective realities. Heaven is all beauty and har
mony, and " without are dogs, and sorcerers, and
whoremongers, and murderers, and idolaters, and
whatsoever loveth and maketh a lie." (Rev.
xxii. 15.)
So much for the philosophy of Swedenborg's
disclosures respecting the objective scenery of
the other life. It is founded in the eternal and
inevitable laws of spiritual nature, and it is no

12

INTRODUCTION.

mere daydream of a visionary, and none too par
ticular for the tremendous importance of the
subject. We would also bespeak a special attention to
the arrangement of men in the heavens, hells, and
world of spirits, in respect to the Grand Man, as
presented in the wonderful, chapter on " Corre
spondences." What a penetration of intellect and
spiritual wisdom is here exhibited ! How nice
and exact, and how interior, and how masterly of
the fine and intricate analogies of the anatomy and
physiology of the human system, are the several
departments of the immortal kingdom here de
scribed ! It is astonishing that such a piece of
work has been made to appear on human pages,
and it will be more than astonishing if it does not
now arrest the world's attention. How different
is the discriminating wisdom here manifested,
from the crude arrangement of the spheres by the
modern " revealments ! " O, man! O, moral and
responsible creature ! heed, I beseech you, the
deeply varied and eternal distinctions of thy moral
nature, and grow wise unto salvation.
But we must not tarry with these preliminaries ;
we specify here no other themes ; the book is full,
full of matchless and superior wisdom. We are
as sensible as any one can be, that the work is
not so perfect as it might be, and that there may
be occasion for fault-finding. But assured we are,
that no pains or labor has been spared from the
preparation, and until we were fairly and fully in
it, we had no idea of the difficulty and laborious-
ness of such a work. To select well and arrange
well, is a work of responsibility and importance
any where ; how much more so from so vast,
voluminous, and intervolved a mind as Sweden
borg ! Suffice it to say, by a labor and revision
in which much time has been consumed, and every
precaution taken to present a work which should
be permanent and worthy, we have thus endeav

ored to supply a want which has been deeply felt
in our own mind, and which, we doubt not, thou
sands may yet feel, in sympathy with us. We
have considered well the dangers. We have
painfully reflected on that levity and profaneness
with which many may at first treat the sacred truths
here given to the world ; but we have also dwelt
in joyousnOss upon the prospect of souls enlight
ened, idols overthrown, errors and sitis forsaken,
by those who will first be introduced to the sub
lime Seer of the latter ages, by this compendious
introduction to his works. We must consider it
the book for introduction, to the thousands of in
quiring minds. If it is now asked by a stranger
— " What book can I read first ? To which of
Swedenborg's works can you recommend me, to be
gin with ? " — the answer may be, " The Compen
dium. This will give you the fullest insight." We
hope, in modesty, we may say this mnch, with so co
pious a selection and so full a " Life ! " And we can
but regard it as a happy omen, indicative of a pre
pared state in the community, for the breaking and
distribution of the heavenly truths among them, that
such a work has been permitted by the Divine
Providence at this day. And as it has been the
happiest, and as we regard it, hitherto the most
useful, work of our life, so may its uses become
manifest in the promotion of the true church on
earth. But let not the reader stop with this.
This is indeed a Compendium of Swedenborg's
writings, and a very full one ; but it must not be,
viewed as a whole — it must not, and particularly!
for the scriptural considerations aforesaid, be re-'
garded as sufficient — but only as introductory tq!
that vast ocean of truth which is here only entered'
upon, but which may yet conduct to the haven of]
eternal rest. With the prayer that it may be in
strumental in so guiding many souls, it is now
trustfully committed to its mission. COMPILER.

m'SEE CONTENTS OF THIS WORK, AT THE END OF THE VOLUME.

COMPENDIUM OP
THE THEOLOGICAL AND SPIRITUAL WRITINGS
OP EMANUEL SWEDENBOKG.

INTRODUCTORY.
Swedenborg's Own State and Professions.
1. Whatever of worldly honor and advantage
may appear to be in the things before mentioned,
(family descent, connections, worldly offices,
honors, travels, scientific and philosophical at
tainments, &c.,) I hold them but as matters of
low estimation, when compared to the honor of
that holy office to which the Lord Himself hath
called me, who has graciously pleased to manifest
himself to me, his Unworthy servant, in a per
sonal appearance in the year 1743, to open in me
a sight of the spiritual world, and to enable me
to converse with spirits and angels. From that
time I began to print and publish various un
known arcana, that have either been seen by me
or revealed to me, concerning heaven and hell,
the state of men after death, the true worship of
God, the spiritual sense of the Scriptures, and
many other important truths tending to salvation
and true wisdom. — Letter to Rev. Thomas Hart
ley, London, 1769.
2. Since the Lord cannot manifest Himself in
person, as has been shown just above, and yet he
has foretold that He would come and establish a
New Church, which is the New Jerusalem, it fol
lows, that He is to do it by means of ajinan, who
is able not, only to receive the doctrines of this
church with his understanding, but also to pub
lish them by the press. That the Lord has
manifested Himself before me, his servant, and
sent me on this office, and that, after this, He
opened the sight of my spirit, and thus let me
into the spiritual world, and gave me to see the
heavens and the hells, and also to speak with an
gels and spirits, and this now continually for
many years, I testify in truth; and also that,
from the first day of that call, I have not received
any thing which pertains to the doctrines of that
church from any angel, but from the Lord alone,
while I read the Word. — T. C. R. 779. -
3. Since by the spirit of man is meant his
mind, therefore, by being in the spirit, which
is sometimes said in the Word, is meant a state of
the mind separate from the body ; and because, in
that state, the prophets saw such things as exist
in the spiritual world, therefore that is called the
vision of God. Their state, then, was such as
that of spirits themselves is, and angels in that
world. In that state, the spirit of man, like his
mind as to sight, may be transported from place
to place, the body remaining in its own. This is
the state in which I have now been for twenty-
six years, with this difference, that I have been

in the spirit and at the same time in the body, and
only several times out of the body. That Ezekiel,
Zechariah, Daniel, and John when he wrote the
Revelation, were in that state, is evident. — T. C.
R. 157.
4. Instead of miracles, there has taken place at
the present day an open manifestation of the
Lord Himself, an intromission into the spiritual
world, and with it illumination by immediate light
from the Lord in whatever relates to the interior
things of the church, but principally an opening
of the spiritual sense of the Word, in which the
Lord is present in his own divine light. These
revelations are not miracles, because every man
as to his spirit is in the spiritual world, without
separation from his body in the natural world.
As to myself, indeed, my presence in the spiritual
world is attended with a certain separation, but
only as to the intellectual part of my mind, not as
to the will part. This manifestation of the Lord,
and intromission into the spiritual world, is more
excellent than all miracles ; but it has not been
granted to any one since the creation of the
world as it has been to me. The men of the
golden age indeed conversed with angels ; but it
was not granted to them to be in any other light
than what is natural. To me, however, it has
been granted to be in both spiritual and natural
light at the same time ; and hereby I have been
privileged to see the wonderful things of heaven,
to be in company .with angels, just as I am with
men, and at the same time to pursue truths in the
light of truth, and thus to perceive and be gifted
with them, consequently to be led by the Lord. —
Spir. Diary.
5. I foresee that many, who read the Relations
after the chapters, will believe that they are in
ventions of the imagination ; but I assert in truth,
that they are not inventions, but were truly seen
and heard ; not seen and heard in any state of
the mind buried in sleep, but in a state of full
wakefulness. For it has pleased the Lord to
manifest Himself to me, and to send me to teach
those things which will be of his New Churcn,
which is meant by the New Jerusalem in the
Revelation ; for which end He has opened the
interiors of my mind or spirit, by which it has been
given me to be in the spiritual world with angels,
and at the same time in the natural world with
men, and this now for twenty-seven years. Who
in the Christian world would have known any
thing concerning Heaven and Heil, unless it
had pleased the Lord to open in some one the
sight of his spirit, and to show and teach ? — T.
C. R. 851. (13)

14

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

6. That the things which I learned in representa
tions, visions, and from discourses with spirits and
angels, are from the Lord alone. Whenever there
was any representation, vision, and discourse, I
was kept interiorly and most interiorly in reflec
tion upon it, as to what thence was useful and
good, thus what I might learn therefrom ; which
reflection was not thus attended to by those who
presented the representations and visions, and
who were speaking ; yea, sometimes they were
indignant, when they perceived that I was reflect
ing. Thus have I been instructed ; consequently
by no spirit, nor by any angel, but by the Lord
alone, from whom is all truth and good : yea,
when they wished to instruct me concerning va
rious things, there was scarcely any thing- but
what was false : wherefore I was prohibited from
believing any thing that they spake ; nor was I
permitted to infer any such thing as was proper
to them. Besides, when they wished to persuade
me, I perceived an interior or most interior per
suasion that the thing was such, and not as they
wished ; which also they wondered at : the per
ception was manifest, but cannot be easily de
scribed to the apprehension of men. — S. D.
1647.
pArt i.
GENERAL TRUTHa OF CHRISTIANITY.
Sect. 1. — Concerning God.
Importance of a correct Idea of God.
7. The idea of God enters into every thing be
longing to the church, religion, and worship ; and
theological matters have their residence above all
others in the human mind, and among these the
idea of God is the principal or supreme ; where
fore, if this be false, all beneath it, in consequence
of the principle from whence they flow, must like
wise be false or falsified ; for that which is su
preme, being also the inmost, constitutes the very
essence of all that is derived from it ; and the es
sence, like a soul, forms them into a body, after
its own image ; and when in its descent it lights
upon truths, it even infects them with its own
blemish and error. — D. J. 40.
8. Upon a just idea of God, the universal heav
en, and the church universal on earth, are founded,
and in general the whole of religion ; for by that
idea there is conjunction, and by conjunction,
light, wisdom, and eternal happiness. — Preface
to A. R.
9. All who come into heaven have their place
allotted them there, and hence everlasting joy,
according to their idea of God, because this idea
reigns universally in every particular of worship.
And inasmuch as God is universally and particu
larly in all things of religion and worship, there-
fifre, unless it be a just idea of God, no commu
nication can be given with the heavens. Hence
it is that in the spiritual world every nation has
its place according to its idea of God as a man,
for in this and in no other is the idea of the
Lord. — H. D.
The Divine Essence itself is Love and Wisdom.
10. If you collect together all the things that
you know, and place them under the intuition of
your mind, and inquire, in some elevation of spir
it, what is the universal of them all, you cannot
conclude otherwise than that it is love and wis.
dom ; for these two principles are the essentials
of all things of the life of man : all things civil,
moral, and spiritual, belonging to him, depend

upon these two, and without these two, they are
nothing. Similar is the case with all things of
the life of man, in his compound state, which is,
as was before said, a greater or less society, a
kingdom or empire, the church, and also the an
gelic heaven. Take away from them love and wis
dom, and think whether they are any thing, and you
will discover, that without these, as grounds of
their existence, they are nothing. — D. L. W. 28.
11. In consequence of the Divine Essence Itself
being love and wisdom, all things in the universe
have relation to good and truth ; for .all that pro
ceeds from love is called good, and all that pro
ceeds from wisdom is called truth. — D. L. W. 31.
The Divine Love and the Divine Wisdom are
a Substance and a Form.
12. The common idea of men, concerning love
and wisdom, is that of something volatile and
floating in subtile air or ether ; or of an exhala
tion from something of the kind ; scarcely any
one thinks that they are really and actually a
substance and a form. Those, who see that they
are a substance and a form, nevertheless perceive
love and wisdom out' of their subject, as issuing
from it ; and what they perceive out of the sub
ject, as issuing from it, although it be perceived
as something volatile and floating, they also call
a substance and a form ; not knowing that love
and wisdom are the subject itself, and that what
is perceived without it, as something volatile and
floating, is only an appearance of the state of .the
subject within itself. The causes, why this has
not heretofore been seen, are several : one is, that
appearances are the first things, from which the
human mind forms its understanding, and that it
cannot shake them off, but by an investigation
of the cause, and if the cause lies very deep, it
cannot investigate it, without keeping the under
standing, for some time, in spiritual light, in which
it cannot keep it long, by reason of the natural -
light, which continually draws it down. Never
theless, the truth is, that love and wisdom are a
real and actual substance and form, and con
stitute the subject itself.
13. But as this is contrary to appearance, it
may seem not to merit belief, unless it be demon
strated, and it cannot be demonstrated, except by
such things as a man can perceive by his bodily
senses ; wherefore, by them, it shall be demon
strated. A man has five senses, which are called
feeling, taste, smell, hearing, and sight The
subject of feeling is the skin, with which a man
is encompassed, the substance, and form of the
skin causing it to feel what is applied ; the sense
of feeling is not in the things which are applied,
but in the substance and form of the skin, which
is the subject ; the sense is only an affection
thereof, from things applied. It is the same with
the taste ; this sense is only an affection of the
substance and form of the tongue ; the tongue is
the subject. It is the same with the smell ; that
odors affect the nose, and are in the nose, and that
there is an affection thereof, from odoriferous
substances touching it, is well known. It is the
same with the hearing ; it appears as if the hear
ing were in the place where the sound begins ;
but the hearing is in the ear, and is an affection
of its substance and form ; that the hearing is at
a distance from the ear, is an appearance. It is
the same with the sight ; it appears, when a man
sees objects at a distance, as if the sight were
there, but nevertheless, it is in the eye, which is
the subject, and is, in hke manner, an affection

WRITINGS OF EMANUEL SWEDENBORG.

15

thereof; the distance is only from the judgment,
concluding concerning space from intermediate
objects, or from the diminution and consequent
obscuration of the object, whose image is pro
duced within the eye, according to the angle of
incidence. Hence it appears, that the sight does
not go from the eye to the object, but that the im
age of the object enters the eye, and affects its
substance and form ; for it is the same with the
sight, as it is with the hearing ; the hearing does
not go out of the ear to catch the sound, but the
sound enters the ear and affects it. Hence it
may appear, that the affection of a substance and
form, which constitutes the sense, is not a thing
separate from the subject, but only causes a
change m it, the subject remaining ' the subject
then, as before, and after. Hence it follows, that
the sight, hearing, smell, taste, and feeling, are
not any thing volatile flowing from those organs,
but that tbey are the organs themselves, consid
ered in their substance and form, and that whilst
they are affected, the sense is produced.
14. It is the same with love and wisdom, with
this only difference, that the substances and forms
which are love and wisdom, are not extant before
the eyes, like the organs of the external senses ;
but still no one can deny, that those things of wis
dom and love, which are called thoughts, percep
tions, and affections, are substances and forms,
and that they are not volatile entities, flowing
from nothing, or abstracted from that real and ac
tual substance and form, which is the subject.
For there are in the brain, innumerable substances
and forms, in which every interior sense, which
has relation to the understanding and the will,
resides. All the affections, perceptions, and
thoughts there, are not exhalations from the sub
stances, but they are actually and really the sub
jects, which do not emit any thing from them
selves, but only undergo changes, according to
the influences which affect them, as may evidently
appear from what has been said above concerning
the senses.
15. Hence it may first be seen, that the divine
loye and the divine wisdom in themselves, are
substance and form, for they are Esse itself and
Existere itself; and if they were not such an Esse
and Existere as they are substance and form,
they would only be an imaginary entity, which,
in itself, is nothing. — D. L. W. 40-43.
God is One.
16. That there is an influx from God into the
souls of men, that God is one, is because all the Di
vine, taken universally as well as particularly, is
God ; and because all the Divine coheres as one, it
cannot but inspire into man the idea of one God ;
and this idea iscorroborated daily, as man is ele
vated by God into the light of heaven ; for the
angels, in their light, cannot force themselves
to utter the word Gods ; wherefore, also, their
speech, at the close of every sentence, terminates
as to accent in unity, which is from no other cause
than from the influx into their souls, that God is
one. — T. C. R. 8.
17. He who in faith acknowledges, and in
heart worships, one God, is in the communion of
saints on earth, and in the communion of angels
in heaven ;- they are called communions, and they
are so, because they are in one God, and one
God is in them. The same are also in conjunc
tion with the whole angelic heaven, and I might
venture to say, with all and every one there, for
they are all as the children and posterity of one

father, whose minds, manners, and faces are simi
lar, so that they mutually recognize each other.
The angelic heaven is arranged into societies ac
cording to all the varieties of the love of good ;
which varieties aim at one most universal love,
which is love to God ; from this love are propa
gated all those who in faith acknowledge, and in
heart worship, one God, the Creator of the uni
verse, and at the same time the Redeemer and
Regenerator. But the case is altogether different
with those who do not approach and worship one
God, but several ; and also with those who pro
fess one with their lips, and at the same time
think of three, as do those in the church at this
day, who distinguish God into three persons, and
declare that each person by himself is God, and
attribute to each separate qualities or properties,
which do not belong to either of the others.
Hence it comes to pass, that not only the unity of
God is actually divided, but also theology itself,
and likewise the human mind, in which it should
reside; what thence can result but perplexity
and incoherency in the things of the church?
The truth is, that the division of God, or of the
Divine Essence, into three persons, each of which
by himself, or singly, is God, leads to the denial
of God. — T. C. R. 15. •
18. Awaking on a time out of sleep, I fell into
a profound meditation about God; and when I
looked upwards, I saw fn the. heaven above me a
very bright light of an oval form ; as I fixed my
ey/es attentively upon that light, it receded gradu
ally from the centre towards the circumference,
and lo ! then heaven was opened before me, and
I beheld magnificent scenes, and saw angels
standing in the form of a circle on the southern
side of the opening, and in conversation with each
other ; and because I earnestly desired to know
what they conversed about, it was permitted me
first to hear the sound of their voices, which was
full of celestial love, and afterwards to distinguish
their speech, which was full of wisdom flowing
from that love ; they conversed together concern
ing the one God, of conjunction with him, and
salvation thereby. The matter of their discourse
was for the most part ineffable, there being no
words in any natural language adapted to convey
its meaning ; but I had sometimes been in consort
with angels in their heaven, and being at such
times in a similar state with them, was also in the
use and understanding of their language ; there
fore I was now able to comprehend what they
said, and to collect some particulars from their
conversation, which may be intelligibly expressed
in the words of natural language. They said
that the Divine Esse is the One, the Same, the
Itself, and the Indivisible, in like manner also
the Divine Essence, because the Divine Esse is
the Divine Essence, and in like manner also God,
because the Divine Essence, which is also the
Divine Esse, is God. This they illustrated by
spiritual ideas ; saying, that the Divine Esse can
not possibly belong to several so as to be a Divine
Esse in each of them, and yet remain one, immu
tably the Same, the Itself, and the Indivisible, for
each of them would think from his own particular
esse, and by himself; if he then also thought at
the same time from the others, and by the others
unanimously, they would be several unanimous
Gods, and not one God ; for unanimity, being a
consent of several, and, at the same time, of each
from himself and by himself, does not accord
with the unity of God, but implies plurality:
they did not say of Gods, because they could

16

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

not, for the light of heaven, which gave birth to
their thought, and in which their discourse pro
ceeded, resisted ; they said also that when they
attempted to pronounce the word Gods, and each
as a distinct person by himself, the effort of utter
ance fell of itself, into the expression of one, yea,
of one only God. Again : they proved that the
Divine Esse is the Divine Esse in itself, not from
itself, because from itself supposes an esse in itself
from which it is derived ; thus it supposes a God
from a God, which is impossible ; that which is
from God is not called God, but is called divine,
for what is a God from a God,, thus what is a God
born from eternity from a God, and what is a God
proceeding from a God through a God born from
eternity, but words in which there is no light what
ever from heaven. It is otherwise, however, with
the Lord Jesus Christ ; in him is the Divine Esse
itself from which all things are to which the soul
in man corresponds; the Divine Humanity, to
which the body in man corresponds, and the pro
ceeding divine to which activity in man corre
sponds ; this trine is one, because from the divine
from which all things are, is the Divine Humanity,
and thence from the divine, from which all things
are through the Divine Humanity, is the proceed
ing divine. Therefore also in every angel and in
every man, inasmuch as they are images, there is
a soul, a body, and activity which make a one ;
because the body is derived from the soul, and
activity is from the soul through the body. They
said, moreover, that the Divine Esse, which in
itself is God, is" the same, not simply the same,
but infinitely the same, that is, the same from
eternity to eternity ; it is the same every where,
and the same with every one and in every one,
whilst all variableness and changeableness is in
the recipient, and arises from the state of the
recipient. That the Divine Esse, which in itself
is God, is the Itself, or the very essential Self, they
thus explained ; God is the very essential Self or
the Itself, because he is love* itself, wisdom itself,
good itself, truth itself, life itself; which, unless
they each were the Itself in God, there would not
be any tiling of the kind in heaven and in the
world, because there would not be any thing of
them having relation to the Itself or Him ; all
quality derives its quality from this condition of its
existence, that there be an essential self from
whence it is derived, and to which it has relation
as the cause of its peculiar quality. This essen
tial Self or this Itself, which is the Divine Esse, is
not in place, but with those and in those who are
in place, according to reception of love and wis
dom; and seeing that of goodness and truth, which
are the Itself in God, yea, God himself, place can
not be predicated, or progression from place to
place, but progression without place, whence there
is omnipresence : wherefore the Lord says, that he
is in the midst of them ; also that he is in them and
they in him. But since he cannot be received by
any one such as he is in himself, he appears such
as he is in himself as a sun above the angelic
heavens, from which that which proceeds as light
is himself as to wisdom, and that which proceeds as
heat is himself as to love. He himself is not that
sun ; but the divine love and divine wisdom in
their proximate emanation from him, and round
about him, appear as a sun before the angels:
himself in the sun is man, being our Lord Jesus
Christ both with respect to the all-begetting divin
ity, (divinum a quo,) and with respect to the Divine
Humanity, inasmuch as the Itself, which is love
itself and wisdom itself, was his soul from the

Father, thus divine life, which is life in itself; but
the case is otherwise with every man; in him
the soul is not life, but a recipient of life ; the Lord
also taught this, by saying, " I am the Way, the
Truth, and the Life ; " and in another place : " As
the Father hath life, in himself, so hath he given
the Son also to have life in himself; " life in itself
is God. To this they added, that he who is in any
spiritual light, may perceive from what has been
said, that the Divine Esse, which also is the Divine
Essence, being the One, the Same, the Itself, and,
of consequence, the Indivisible, cannot possibly
exist in more than one ; and that if it should be
supposed to exist, manifest contradictions would
follow such a supposition.
As I listened to this discourse, the angels per
ceived in my thought the common ideas entertained
in the Christian church of a trinity of persons in
unity, and their unity in trinity with respect to God,
as also of the birth of the Son of God from eter
nity ; whereupon they said to me, " What notions
are these which thou entertainest ? are they not
the offspring of natural light, wherewith our spirit
ual light hath no agreement? Unless, therefore,
you remove these ideas from your mind, we must
shut heaven against you and take our leave ; " but
I replied, " Enter, I beseech you, more deeply into
my thought, and possibly you will discover it to be
in agreement with your own." And they did so,
and perceived that by three persons I understood
three proceeding divine attributes, which are crea
tion, salvation, and reformation, and that these at
tributes belong to the one God ; and that by the
birth of the Son of God from eternity, I understood
his birth foreseen from eternity, and provided for
in time : and then I told them, that my natural idea
concerning the trinity and unity of persons, and
concerning the birth of the Son of God from eter
nity, had been contracted from the doctrine of faith
of the church, which has its name from Athana
sius, and that that doctrine is just and right, pro
vided, instead of a trinity of persons you there
understand a trinity of person, which exists only
in the Lord Jesus Christ, and instead of the birth
of the Son of God, you understand his birth fore
seen from eternity and provided for in time," be
cause with respect to the humanity, which he took
upon him in time, he is expressly called the Son
of God. Then said the angels, " It is well ; " and
they desired me to declare upon their testimony,
that whosoever does not approach the true God
of heaven and earth cannot have entrance into
heaven, inasmuch as heaven is heaven from that
one God, and that that God is Jesus Christ, who is
Jehovah the Lord, from eternity Creator, in time
Savior, and to eternity Regenerator, who is there
fore at once the Father, Son, and Holy Spirit.
After this the heavenly light, which I had before
seen, returned over the aperture, and by degrees
descended thence and filled the interiors of my
mind, and illuminated my natural ideas concerning
the unity and trinity of God ; and then I perceived
that the ideas which I had originally entertained
on this subject, and which were merely natural,
were separated as chaff is separated from the
wheat by winnowing, and carried away as by a
wind to the northern part of heaven, and there dis
appeared. — A. R. 961.
Infinity and Eternity of God.
19. Men cannot but confound the Divine Infinity
with infinity of space ; and as they cannot conceive
of the infinity of space as being other than a mere
nothing, as it really is, they disbelieve the Divine

WRITINGS OF EMANUEL SWEDENBORG.

17

Infinity. The case is similar in respect to eter
nity, which men cannot conceive of otherwise than
as eternity of time, it being presented to the mind
under the idea of time with those who are in time.
The real idea of the Divine Infinity is insinuated
into the angels by this : that in an instant they are
present under the Lord's view, without any inter
vention of space or time, even from the farthest
extremity of the universe. The real idea of the
Divine ' Eternity is insinuated into them by this :
that thousands of years do not appear to them as
time, but scarce otherwise than as if they had only
lived a minute. Both ideas are insinuated into
them by this : that in their now they have together
things past and future : hence they have no solici
tude about things to come, nor have they ever any
idea of death, but only an idea of life : thus in all
their now there is the Eternity and Infinity of the
Lord. — A. C. 1382.
Omnipotence of God.
20. The omnipotence of God shines forth from
the universe, which is the visible heaven and
habitable orb, which are the great works of an
omnipotent Creator : in like manner, the creation
and support of all things in the visible heaven and
on the 'habitable orb, testify that tbey are from
divine omnipotence, whilst their order and mutual
respect to ends, from first to last, testify that they
are from divine wisdom. The omnipotence of
God shines forth, also, from the heaven which is
above or within our visible heaven, and from the
orb there, which is inhabited by angels, as ours is
by men; in that orb are stupendous testimonies
of the divine omnipotence, which, as having been
seen by me, and revealed to me, it is allowed to
mention ; in that orb are all the men, who from
the first creation of the world have departed out
of it, who, after their decease, are also men as to
form, and are spirits as to essence. Spirits are
affections which are of love,, and, thus, also,
thoughts ; spirits of heaven affections of the love
of good, and spirits of hell affections of the love
of evil : the good affections, which are angels,
dwell on an orb which is called heaven, and the
evil affections, which are spirits of hell, dwell at a
depth beneath them : the orb is one, but divided as
into expanses, one below another : the expanses
are six: in the highest dwell the angels of the
third heaven, and beneath them the angels' of the
second heaven, and beneath these the angels of
the first : below these latter dwell the spirits of the
first hell, beneath them the spirits of the second
hell, and beneath these the spirits of the third ; all
things are so arranged in order, that the evil affec
tions, which are spirits of hell, are held in bonds
by the good affections, which are angels of heaven ;
.the spirits of the lowest hell by the angels of the
highest heaven, the spirits of the middle hell by
the angels of the middle heaven, and the spirits
of the first hell by the angels of the first heaven ;
from such opposition the affections are held in
equilibrium, as in the scale of a balance. Such
heavens and such 'hells are innumerable, distin
guished into companies and societies according to
the genera and species of all affections, and these
latter are in orde"r and in connection according to
their affinities nearer and more remote : as it is in
the heavens, so in the hells. This order and this
connection of affections is known to the Lord
alone, and the orderly arrangement of so many
various affections, answering to the number of
men who have been from the first creation, and
who shall be hereafter, is of infinite wisdom, and at
3

the same time of infinite power. That the divine
power is infinite, or that it is omnipotent, is very
manifest from this circumstance in the other world,
that neither the angels of heaven nor the devils of
hell have the least portion of power from them
selves: if they had the least portion heaven would
fall to pieces, hell would become a chaos, and
every man would perish with them. — A. E. 1133.
21. That the Lord has infinite power, may ap
pear from these considerations ; that he is the God
of heaven and. the God of earth ; that he created
the universe, full of so many innumerable stars,
which are suns, consequently so many worlds
therein, and earths in the worlds ; that they exceed
several hundred thousand in number ; and that He
alone continually preserves and sustains the same,
inasmuch as He created them ; likewise, that as
he created the natural worlds, so also he created
the spiritual worlds above them, and perpetually
fills these with angels and spirits to the number of
myriads of myriads ; and that he has hid the hells
under them, which are also as many in number as
the haavens ; moreover, that he alone gives life to
all and singular the things which are in the worlds
of nature and in the worlds above nature ; and
whereas he alone gives life, that no angel, spirit,
or man, can move a hand or foot, except from
Him ; the quality of the infinite power of the Lord
is especially evident from this consideration, that
He alone receives all who come from so many
earths into the spiritual worlds, who are some myr
iads from our earth every week, and consequently
so many myriads from so many thousand earths in
the universe, and not only receives, but also leads
by a thousand arcana of divine wisdom, every one
to the place of his life, the faithful to their places
in the heavens, and the unfaithful to their places
in the hells, and that He every where rules the
thoughts, intentions, and wills, of all, singularly
as well as universally, and causes all and every
one in the heavens to enjoy their felicity, and all
and every one in the hells to be held in their
bonds, insomuch that not one of them can lift up a
hand, much less rise out, to the injury of any an
gel ; also that all are thus held in order, and in
bonds, howsoever the heavens and the hells may
be multiplied, to eternity : these and several other
things, which by reason of their abundance cannot
be enumerated, would not be possible unless the
Lord had infinite power. — A. E. 726.
Omnipotence according: to Order.
22. God is omnipotent, because He has all
power from Himself, and all others from Him. His-
power and will are one ; and because he wills
nothing but what is good, therefore He can do
nothing but what is good. In the spiritual world,
no one can do any thing contrary to his own will;
this they derive there from God, whose power and
will are one. God also is Good itself; wherefore,
whilst he does good, He is in Himself, and he
cannot go out of himself. Thence it appears, that
his omnipotence proceeds and operates within the
sphere of the extension of good, which is infinite ;
for this sphere, from the inmost, fills the universe
and all and every thing there ; and from the in
most, governs those things which are without, as
far as they conjoin themselves according to their
orders ; and if they do not conjoin themselves, still
it sustains them, and with all effort labors to bring
them into order, according to the universal order
in which'God is in his omnipotence ; and if this is
not effected, they are cast out from Him, where,
nevertheless, He sustains them from the inmost.

18

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

From this it is evident, that the Divine Omnipo
tence can by no meins go out from itself to the
contact of any thing evil, nor promote it from
itself, for evil turns itself away ; thence it is, that
evil is entirely separated from Him, and cast into
hell, between which and heaven, where He is, there
is a great gulf. From these few things it may be
seen how delirious they ar°, who think, and more so
who believe, and still more so who teach, that God
can condemn any one. curse anv one, cast any one
into hell, predestinate the soul of any on? to eternal
death, avenge injurips be an^ry, or punish. He
cannot even turn away his face from any one, or
look at him with a stern countenance ; these and
similar things are contrary tohis essence, and what
is contrary to this is contrary to Himself. — T. C.
ii. 56.
23. As to what concerns the divine omnipotence,
it does not involve any power of acting contrary to
order, but it involves all power of acting according
to order, for all order is from the Lord ; hence it
follows, that no one has any power of acting ac
cording to order, except from Him who is the
source of order ; hence also it may appear that it
is of the divine omnipotence to lead man according
to order, and this every moment from the begin
ning of his life even to eternity, and this according
to the laws of order, which are innumerable and
ineffable in number ; it is to be observed, however,
that this can only take place in proportion as man
suffers himself to be led, that is, in proportion as he
does not will to be led of himself, for in propor
tion as he wills this, he is carried away contrary to
order ; and whereas it is of the divine omnipotence
to lead man who wills to be led, according to
order, consequently not any one contrary to order,
therefore it is not of the divine omnipotence to
lead any one to heaven who wills to lead himself,
because it is a law of order, that what man acts,
he should act from rationality and from liberty,
inasmuch as that which is received in rationality,
and acted from liberty, remains with man, and is
appropriated to him as his own, but not that which
is not received in rationality and acted from
liberty ; hence it may appear that it is not of the
divine omnipotence to save those who do not will
to be led according to order, for to be led accord
ing to order is to be led according to the laws of
order, and the laws of order are the precepts of
doctrine and of life from the Word ; wherefore to
lead man according to these, who wills to be led,
every moment and continually to eternity, is of the
divine omnipotence ; for in every moment there
are infinite things to be seen, infinite things to be
removed, and infinite things to be insinuated, in
order that man may be withheld from evils, and
held in goods, and this continually in' a wonderful
connection, according to order  A. E. 689.
Omniscience of God.
24. That God perceives, sees, and knows all
things, even to the most minute, which are done
according to order, is, because order is universal
from all the several parts; for the several parts,
taken together, are called a universal, as the par
ticulars are called a general ; and a universal, toge
ther with all its several parts, is a work cohering as
one, so that one part cannot be touched and affected,
without communicating to the rest some sen=dble
perception of it. It is from this quality of order in
the universe, that there is something similar in all
created things in the universe ; but this" will be
illustrated by comparisons taken from visible
things. In the whole man, there are general

things and particular things, and the general in
clude the particular therein, and unite themselves
together by such a connection, that one depends
upon another : this is done by this, that there is a
general covering about every member there, and
that this insinuates itself into every part therein,
so that they make one in every office and use. For
example, the covering of every muscle enters into
every moving fibre, and from itself clothes them ;
in like manner, the coverings of the liver, the pan,
creas, and the spleen enter into all the particular
parts which are within ; in like manner the cover
ing of the lungs, which is called the pleura, into
the interior parts of the lungs ; and in like manner
the pericardium, into all and every part of the
heart ; and, generally, the peritona-um. by anasto
moses, with the coverings of all the viscera , in
like manner the meninges of the brain ; these, by
threads emitted from them, enter into all the
glands below them, and, through these, into all
the fibres, and, through these, into all parts of the
body ; thence it is, that the head, from the brains,
governs all and every thing subject to itself.
These things are adduced merely for the purpose
that, from visible things, some idea may be formed,
how God perceives, sees, and knows all things,
even to the most minute, which are done accord
ing to order.
25. That God, from those things which are ac
cording to order, perceives, sees, and knows all
and every thing, even to the most minute, which is
done contrary to order, is, because God does not
hold man in evil, but withholds him from evil ; thus
he does not lead him, but strives with him. From
that perpetual striving, struggling, resistance, re
pugnance, and reaction of the evil and the false,
against his good and truth, thus against Himself,
He perceives both their quantity and quality. This
follows from the omnipresence of God, in all and
every part of his order, vand, at the same time,
from his perfect knowledge of all and every thing
there ; comparatively, as he who has an ear for
music and harmony, accurately notices every dis
cordant and unharmonious sound, as soon as it
enters. — T. CR. 60, 61.
Omnipresence of God.
26. The divine omnipresence may be illustrated
by the wonderful presence of angels and spirits in
the spiritual world. In this world, because there
is no space, but only an appearance of space, an
angel or a spirit may, in a moment, become
present to another, provided he comes into a simi
lar affection of love, and thence thought, for these
two make the appearance of space. That such is
the presence of all there, was manifest to me from
this, that I could see Africans and Indians there
very near me, although they are so many miles ,
distant upon earth ; nay, that I could become
present to those who are in other planets of this
system, and also to those who are in the planets in
other systems, out of this solar system. By virtue
of this presence, not of place, but of the appear
ance of place, I have conversed with apostles,
deceased popes, emperors, and kings ; with the
founders of the present church, Luther, Calvin,
and Melancthon; and with others from distant
cou ntries. Since such is the presence of angels
and spirits, what limits can be set to the Divine
presence in the universe, which is infinite ! The
reason that angels and spirits have such presence,
is, because every affection of love, and thence
every thought of the understanding, is in space
without space, and in time without time ; for any

WRITINGS OF EMANUEL SWEDENBORG.

19

one can think of a brother, relation, or friend in
the Indies, and then have him, as it were, present
to him ; in like manner, he may be affected with
their love by recollection. . By these things, be
cause they are familiar to every one, the divine
omnipresence may, in some degree, be illustrated ;
and also by human thoughts, as, when any one
recalls to his remembrance what he has seen upon
a journey in various places, he is, as if were,
•present at those places. ¦ Nay, the sight of the
body emulates that same presence ; the eye does
not perceive distances, except by intermediate ob
jects, which, as it were, measure them. The sun
itself would be near the eye, nay, in the eye, unless
intermediate objects discovered that it is so distant :
that it is so, writers on optics have also observed
in their books. Such presence has each sight of
man, both intellectual and corporeal, because his
spirit sees through his eyes ; but no beast has
similar presence, because they have not any spirit
ual sight. From these things, it is evident that
God is omnipresent, from the firsts to the lasts of
his order. — T. C. R. 64.
God is very Man.
27. In all the heavens there is no other idea of
God than that of Man: the reason is, because
heaven in the whole, and in part, is in form as a
man, and the Divine, which is with the angels,
constitutes heaven ; and thought proceeds accord
ing to the form of heaven ; wherefore it is impos
sible for' the angels to think of God otherwise :
hence it is that all those in the world who are in
conjunction with heaven, think in like manner of
God, when they think inwardly in themselves, or
in their spirit. Since God is Man, all angels and
all spirits are men in a perfect form : this is a con
sequence of the form of heaven, which in its great
est and least parts is like itself. That men were
created after the image and likeness of God, is
known from Genesis i. 26, 27 ; also that God was
seen as Man by Abraham and others. The an
cients, from the wise to the simple, thought no
otherwise of God than as of Man, and at length,
when they began to worship a plurality of gods, as
at Athens and Rome, they worshipped them all as
men. What has been said may be illustrated by
the following extract from a small treatise pub
lished sometime ago : " The Gentiles, particularly
the Africans1, who acknowledge and worship one
God, the Creator of the universe, entertain an idea
of God as of Man, and say that no one can have any
other idea of God. When they hear that many
form an idea of God as of a. little cloud in the
midst of the universe, they ask where such are ;
and when it is said that there are such among
Christians, they deny that it is possible ; but in
reply it is shown, that some Christians conceive
such an idea from this circumstance, that God in
the Word is called a spirit, and of a spirit they
think no otherwise than as of a thin cloud, not
knowing that every spirit and every angel is a
man. Nevertheless, examination was made,
whether their spiritual idea was similar to their
natural idea, and it was found that with those who
interiorly acknowledge the Lord as the God of
heaven and earth it was not similar. 1 heard a
certain presbyter of the Christians say, that no
one can have any idea of a Divine Humanity ; and
I saw him carried about to various nations, suc
cessively to such as were more and more interior,
and from them to their heavens, and lastly to the
Christian heaven, and every .where there was a
communication of their interior perception of God ;

and he observed that they had no other idea of
God than the idea of Man, which is the same with
the idea of a Divine Humanity." — D. L. W. 11.
28. Some, in the Christian world, have formed to
themselves an idea of God as of some universal
principle ; some, as of nature, in her inmost princi
ple ; some, as of a cloud in some space of ether ;
some, as a bright ray of light ; and some, no idea
at all ; whilst few have formed an idea of God as
of Man, when yet God is Man. Several causes
have operated to excite such ideas of God in
Christians : the first is, because from their doctrine
they believe in three divine persons distinct from
each other, in the Father as an invisible God, in
the Lord also, but as to His Human [principle] not
God. The second is, that they believe God to be
a spirit, and they conceive of a spirit as of wind,
as of air or ether, when yet every spirit is a man.
The third is, that Christians, in consequence of
their faith alone without life; have been rendered
worldly, and from self-love corporeal, and the
worldly and corporeal man does not see God ex
cept from space, thus as the inmost principle in
the universe, consequently as extended, when yet
God is not to be seen from space, for there is no
space in the spiritual world, space in that world
being only in appearance grounded on what is like
it. Every sensual man sees God in like manner,
because he thinks little above speech, and the
thought of speech says to itself, " What the eye
sees and the hand touches, this I know is," and all
other things it dissipates, as if they were only
things to be talked of. These are the causes why
in the Christian world there is no idea of God as
Man. That there is no such idea, yea, that there
is a repugnance to it, you may know from examin
ing yourself, and thinking of" the Divine Human
[principle], when yet the Human [principle] of
the Lord is divine. Nevertheless, the above ideas
of God do not appertain so much to the simple as
the intelligent, for many of the latter are blinded
by the conceit of their own intelligence, and are
hence infatuated by science, according to the
Lord's words (Matthew xi. 25; xiii. 13, 14, 15).
But let them know, that all who see God as man,
see Him from the Lord, the rest from themselves ;
and they who see from themselves do not see. —
A. E. 1114.
29. Inasmuch as the idea of God as Man is
implanted in every one, therefore several people
and nations have worshipped gods who either were
men or were seen by them as men ; as in Greece,
Italy, and some kingdoms under their power, they
worshipped Saturn, Jupiter, Neptune, Pluto, Apollo,
Mercury, Juno, Minerva, Diana, Venus and her
boy, and others, and ascribed to them the govern
ment of the universe. The reason why they dis
tinguished the Divinity into so many persons, was,
because it was from a principle implanted in them,
that they saw God as Man, and therefore they
saw all the attributes, properties, and qualities of
God, and thence, also, the virtues, affections, incli
nations, and sciences, as persons. It was, also,
from an implarrted principle that the inhabitants of
the lands round about Canian, and likewise of the
regions within it, worshipped Baalim, Astoroth,
Beelzebub, Chemosh, Milcom, Molech, and others,
several of whom had lived as men. It is, also,
from an implanted principle, that, at this day, in
Gentile Christendom, saints are worshipped as gods,
that the knees are bended before their idols, that
they are kissed, that the head is made bare for
them in the ways where they are exposed, and
that their sepulchres are adored ; yea, even in the

20

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

presence of the pope, the shoes of whose feet, and,
in some cases, his footsteps, are eagerly saluted ;
and he would have been saluted as a god, if re
ligion had allowed it These and several other par
ticulars are from an implanted principle, inclining
men to worship a god whom they see, and not any
thing aerial, for this latter is smoke to them. But
the idea of God as Man, flowing in out of heaven,
is perverted with many, insomuch, that either a man
of the world, or an idol, is worshipped instead of
God ; comparatively, as the bright light of the sun
is turned into colors not beautiful, and his summer
heat into fetid odors, according to the objects into
which they fall. But that the idea of God is made
an idea of a little cloud, of a mist, or of the inmost
principles of nature, is from the causes above ad
duced, and has place amongst Christians, but
rarely amongst other nations who enjoy any light
of reason, as amongst the Africans and several
others. — A. E. 1118.
30. That God is Man, and that the Lord is that"
Man, is manifest from all things which are in the
heavens, and which are beneath the heavens. In
the heavens, all things which proceed -from the
Lord, in the greatest and in the least [parts], are
either in a human form, or have reference to the
human form ; the universal heaven is in a human
form, every society of heaven is in a human form,
every angel is a human form, and, likewise, every
spirit beneath the heavens : and it has been re
vealed, that all things, both least and greatest,
which proceed immediately from the Lord, are in
that form, for what proceeds from God is a resem
blance of Him. Hence it is, that it is said of the
man Adam and Eve, that they were " created into
the image and likeness of God" (Gen. i. 26, 27).
Hence, also, it is, that the angels in the heavens,
inasmuch as they are recipients of the Divine
[principle] which proceeds from the Lord, are men
of astonishing beauty, whereas spirits in the hells,
because they do not receive the Divine [principle]
which proceeds from the Lord, are devils, who, in
the light of heaven, do not appear as men, but as
monsters. From this consideration it is, that every
one in the spiritual world is known from his human
form, as to the degree in which he partakes of the
Divine [principle] proceeding from the Lord. —
A. E. 1119.
31. If any one, without the idea of a Divine
Man, thinks of the Divine Himself, he thinks inde
terminately, and an indeterminate idea is no idea ;
or he conceives an idea of the Divine from the
visible universe without an end, or with an end in
what is obscure, which idea conjoins itself with the
idea of the worshippers of nature ; it also falls into
nature, and so becomes no idea ; hence it is evi
dent that there would not be any conjunction with
the Divine by faith nor by love. All conjunction
requires an object, and the conjunction effected is
according to the quality of the object ; hence it is
that the Lord, as to the Divine Human, is called a
mediator and intercessor, but mediates and inter
cedes with Himself. That the Divjne Itself can
not be apprehended by any idea, is manifest from
the Lord's words in John, " No one hath seen
God at any time, the only-begotten Son, who is in
the bosom of the Father, He hath brought Him
forth to view," i. 18 ; and again, "Ye have neither
heard the voice of the Father at any time, nor seen
His appearance," v. 37. Nevertheless, what is
remarkable, all who think from themselves, or from
the flesh concerning God, think of Him indeter
minately, that is, without any determinate idea ;
whereas they who think of God not from them

selves, nor from the flesh, but from the spirit, think
of Him determinately, that is, present to themselves
an idea of the Divine under a human appearance:
so the angels in heaven think of the Divine, and
so the wise ancients thought, to whom also, when
the Divine Itself appeared, it appeared as a Divine
Man, for the Divine passing through heaven is a
Divine Man ; the reason is, because heaven is the
Grand Man, as has been shown at the close of
several chapters. From these considerations it is'
evident, what is the quality of the intelligent ones
of the world, and what is the quality of the intelli
gent ones of heaven, namely,, that the intelligent
ones of the world remove from themselves the idea
of the human, whence it is that between their
minds and the Divine there is no mediation, in
consequence whereof they have thick darkness;
whereas the intelligent ones of heaven have an
idea of the Divine in the Human, thus the Lord is
to them mediation, and hence their minds have
light. — A. C. 8705.
Sec. 2. — The Creation or the Universe.
The Universe created from God, not from
Nothing.
32. Every one who thinks from clear reason,
sees that the universe is not created from nothing,
because He sees that it is impossible for any thing
to be made out of nothing ; for nothing is nothing,
and to make any thing out of nothing, is a contra
diction, and a contradiction is contrary to the light
of truth, which is from the divine wisdom ; and
whatever is not from the divine wisdom, is not from
the divine omnipotence. Every one who thinks
from clear reason, sees also, that all things were
created out of a substance, which is substance in
itself, for this is the real esse, from which all things
that are, can exist ; and as God alone is substance
in itself, and thence the real esse, it is evident that
the existence of things is from no other source.
Many have seen this, for reason gives to see it ;
but they durst not confirm it, fearing that thereby,
they might come to think, that the created universe
is God, because it is from God, or that nature exists
from itself, and thus that its inmost is what is
called God. Hence, although many have seen,
that the existence of all things is from no other
source than from God and His esse, nevertheless,
they durst not proceed beyond the first thought on
the subject, lest they should entangle their under
standings in a Gordian knot, as it is called, from
whence they might not afterwards be able to extri
cate them. The reason why they might not have
been able to extricate their understandings, is, be
cause they thought of God, and of the creation of
the universe by God, from time and space, which
are proper to nature ; and no one can perceive
God and the creation of the universe from nature,
but every one whose understanding is in any de
gree of interior light, may perceive nature and its
creation from God, because God is not in time and
space. — D.L. J*7. 283.
Creation by two Suns.
33. There are two suns, by which all things
were created from the Lord, the sun of the spiritual
world, and the sun of the natural world : all things
•were created from the Lord by the sun of the
spiritual world, but not by the sun of the natural
world ; for the latter is far below the former, and in
a mean distance : the spiritual world is above it,
and the natural world is beneath it ; and the sun of
the natural world was created to act as a medium
or substitute. — D. L. W. 153.

WRITINGS OF EMANUEL SWEDENBORG.

21

34. The reaWi why there is one sun of the
spiritual world and another sun of the natural
world, is because those worlds are altogether dis
tinct; and a world derives its origin from its sun ;
for a world in which all things are spiritual cannot
originate from a sun all things from which are
natural, for thus influx would be physical, which
nevertheless is contrary to order. That the world
existed from the sun, and not vice versa, is manifest
from an effect of this cause, viz., that the world in
all and each of its parts subsists by means of the
sun, and subsistence demonstrates existence, where
fore it is said that 'subsistence is perpetual exist
ence ; from whence it is evident, that if the sun
were removed, its world would fall into chaos, and
this chaos into nothing. That in the spiritual world
there is a different sun from that in the natural
world, I can testify, for I have seen it : it appears
fiery like our sun, nearly of a similar magnitude,
and is at a distance from the angels as our sun is
from men ; but it does not rise nor set, but stands
immovable in a middle altitude between the zenith
and the horizon, whence the angels have perpetual
light and perpetual spring. The man of reason,
who knows nothing concerning the sun of the
spiritual world, easily becomes delirious in his idea
concerning the creation of the universe, which,
when he deeply considers it, he perceives no other
wise than as being from nature ; and as the origin
of nature is the sun, no otherwise than as being
from its sun as a creator. — I. S. B. 4.
35. Spiritual things cannot proceed from any
other source than from love, and love cannot pro
ceed from any other source than from Jehovah
God, who is love itself; wherefore the sun of the
spiritual world, from which all spiritual things issue
as from their fountain, is pure love, proceeding
from Jehovah God, who is in the midst of it : that
sun itself is not God, but is from God, and -is the
proximate sphere about him from him. Through
this sun the universe was created by Jehovah God :
by the universe all the worlds in one eomplex are
understood, which are as many as the stars in the
expanse of our heaven. That creation was effected
through that sun, which is pure love, thus by
Jehovah God, is because love is the very esse of
life, and wisdom is the existere of life thence
derived, and all things were created from love by
wisdom. This is understood by these words in
John, " The Word was with God, and God was
the Word ; all things were made by him, and
without him nothing was made which was made ;
and the world was made by him," i. 1, 3, 10. The
Word here is the divine truth, thus likewise the
divine wisdom; wherefore also the Word. is called
the light which illumines every man, ver. 9, in like
manner as divine wisdom illumines by divine truth.
. . . As God is one, so also the spiritual sun is
one ; for the extension of space is not predicable of
spiritual things, which are the derivations of that
sun ; and essence and existence without space is
every where in space without space : thus the divine
love is from the beginning of the universe to all its
boundaries. — i". S. B. 5.
36. The sun of the natural world is pure fire,
and therefore dead, and since nature derives its
origin from that sun, it is also dead. Creation
itself cannot in the least be ascribed to the sun of-
the natural world, but all to the sun of the spiritual
world, because the sun of the natural world is
wholly dead, but the sun of the spiritual world is
alive, being the first proceeding of the divine love
and the divine wisdom ; and what is dead does not
act from itself, but is acted on; wherefore to

ascribe to it any thing of creation, would be like
ascribing to the instrument, with which the hand
of the artificer operates, the work of the artificer.
The sun of the natural world is pure fire, from
which all life is abstracted ; but the sun of the
spiritual world is fire containing divine life. The
idea of the angels concerning the fire of the sun of
the natural world, and the fire of the sun of the
spiritual world, is this ; that the divine life is in
ternally in the fire of the sun of the spiritual world,
but externally in the fire of the sun of the natural
world. From this it may be seen that the actuality
of the sun of the natural world, is not from itself,
but from the living power proceeding from the sun
of the spiritual world ; 'wherefore, if the living
power of the latter sun were withdrawn or taken
away, the former sun would perish. Hence it is,
that the worship of the sun is the lowest of ali
kinds of worship of a God ; and therefore in the
Word, it is called an abomination.
37. Since the sun of the natural world is pure
fire, and for that reason dead, therefore, the heat
thence proceeding, is dead heat, and the light
thence proceeding, dead light By parity of rea
soning, the atmospheres, — the ether and the air,
— which receive and communicate the heat and
light of that sun, are dead ; and being dead, all and
singular the things of the world, which is subject
to them, and is called earth, are dead. Neverthe
less, all and singular these things are surrounded
by spiritual things, which proceed and flow from
the sun of the spiritual world ; and unless they
were thus surrounded, the earths could not have
been actuated, and made capable of producing
forms of uses, that is, vegetables or forms of life,
that is, animals ; or of furnishing a supply of ma
terials for the existence and subsistence of man.
38. Now since nature begins from that sun, and
all that exists and subsists therefrom is called
natural, it follows, that nature, with all and singu
lar the things appertaining to it, is dead. The ap
pearance of nature as alive, in men and animals, is
owing to the life which accompanies and actuates
nature. — /). L. W. 157-159. '
39. From the spiritual sun, as a great centre,
proceed" circles, one after another, and one from
another, even to the last, where their end is, sub
sisting in rest ;, and those circles, appearing as
extended into what is broad, and into what is long,
are spiritual atmospheres, which the light and heat
from that sun fill, and by which they propagate
themselves to the ultimate circle : and in the last,
by means of those atmospheres, and afterwards
by means of the natura] atmospheres which are
from the sun of the world, was effected the creation
of the earth, and on it of all things which are for
use, which creation is afterwards continued by
generations from seeds, in wombs or in eggs. —
D. W. 5.
Origin of Matter.
40. That substances or matters, like, those on
the earth, were produced from the sun by its
atmospheres, is affirmed by all who think that
there are perpetual intermediations from the first
to the last : and that nothing can exist, but from
a prior self, and at length, from the First : and the
First is the sun of the spiritual world, and the First
of that sun is God -Man, or the Lord. Now as the
atmospheres are the prior things, by which that
sun presents itself in ultimates, and as those prior
things continually decrease in activity and expan
sion, to ultimates, it follows, that when their ac
tivity and expansion cease in ultimates, they be-

22

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

come substances and matters like those on the
earth ; which retain from the atmospheres, whence
they originated, an effort and endeavor to produce
uses. Those who do not conceive the creation of
the universe and all things therein, by continual
mediations from the First, cannot but build uncon
nected hypotheses disjointed from their causes,
which, when examined by a mind that looks inte
riorly into things, appear not like houses, but like
heaps of rubbish.— D. L. W. 303.
41. The origin of earths, treated of in the pre
ceding article, may show, that in the substances
and matters of which they consist, there is nothing
of the Divine in itself, but that they are deprived
of all that is Divine in itself; being, as was there
said, the ends and terminations of the atmospheres,
whose heat has ended in cold, their light in dark
ness, and their activity in inertness ; but still they
have brought with them, by continuation from the
substance of the spiritual sun, that which was
there from the Divine, which was a sphere sur
rounding God-Man or the Lord ; from this sphere,
by continuation from the sun, proceeded, by means
of the atmospheres, the substances and matters of
which the earths consist. — D. L. W: 305.
Atmospheres, Waters, and Earths, in the
Spiritual and Natural Worlds.
42. These two worlds being alike, therefore in
both there are atmospheres, waters, and earths,
which are the generals, by and from which all and
singular things exist with an infinite variety.
43. The atmospheres, which are called ethers
and airs, are alike in both the spiritual and natural
worlds, only that those in the spiritual world are
spiritual, and those in the natural world are natural.
The former are spiritual because they exist from
the sun, which is the first proceeding of the divine
love and divine wisdom of the Lord, and from Him
receive in them divine fire, which is love, and divine
light, which is wisdom, and convey these two to
the heavens, where the angels dwell, and cause
the presence of that sun in the greatest and small
est things there. The spiritual atmospheres are
discrete substances, or most minute forms, origi
nating from the sun ; and as they severally receive
the sun, hence its fire, being divided into so many
substances or forms, and as it were covered or en
closed in them, and tempered by these coverings,
becomes heat, proportioned finally to the love of
angels in heaven, and of spirits under heaven ;¦ the
same may be said of the light of the sun. The
natural atmospheres are similar to the spiritual
atmospheres, in being also discrete substances of
a very minute form, originating from the sun of the
natural world ; which sun also they each of them
receive, and treasure up in them its fire, and temper
it, and convey it as heat to the earth, which is the
dwelling-place of men ; and in like manner the light.
44. The difference between the spiritual atmos
pheres and the natural atmospheres, is, that the
spiritual atmospheres are receptacles of divine fire
and divine light, consequently of love and wisdom,
for they contain these within them ; whereas the
natural atmospheres are not receptacles of divine
fire and divine light, but of the fire and light of
their own sun, which in itself is void of life, (as
was shown above,) and therefore they contain
.nothing from the sun of the spiritual world, but
¦still they are surrounded by spiritual atmospheres,
which come from that sun. That this is the dif
ference between the spiritual atmospheres and the
¦natural atmospheres, is learned from the wisdom
of ,the angels.

45. The existence of atmospheres in the spirit
ual world, as well as in the natural, may appear
from the fact, that angels and spirits breathe, speak,
and hear, equally with men in the natural world ;
and respiration, like speech and hearing, is effected
by means of the air or ultimate atmosphere ; also
from the fact, that angels and spirits see, equally
as men in the natural world, and sight is not pos
sible, but by means of an atmosphere purer than
air ; also from this, that angels and spirits think
and are affected equally with men in the natural
world, and thought and affection do not exist but
by means of still purer atmospheres ; and lastly
from this, that all things belonging to the bodies
of angels and spirits, as well external as internal,
are held in the proper connection by atmospheres;
their externals by an aerial atmosphere, and their
internals by ethereal atmospheres : were it not for
the circumpressure and action of these atmos
pheres, the interior and exterior forms of the,body
would evidently be dissolved. Since the angels
are spiritual, and their bodies, in general and in
particular, are held in their connection, form, and
order, by atmospheres, it follows that those atmos
pheres are also spiritual ; and they are spiritual,
because they originate from the spiritual sun, which
is the first proceeding of the divine love and divine
wisdom of the Lord. — D. L. W. 174-176.
All Things of the created Universe, viewed
from Uses, represent Man in an Image.
46. A man was called a microcosm by the
ancients, in consequence of his resembling the
macrocosm, which is the universe in the whole
complex ; but at this day it is not known why a
man was so called by the ancients, for there ap
pears in him nothing more of the universe, or
macrocosm, than that from its animal and vege
table kingdoms he is nourished and lives, as to
his body, and that he is kept in a state of living
by its heat, sees by its light, and hears and
breathes by its atmospheres. These circumstances,
however, do not make a man a microcosm, as the
universe with all things therein is a macrocosm.
The ancients called a man a microcosm, or little
universe, from the science of correspondences, in
which the most ancient people were principled,
and in their communication with the angels of
heaven ; for the angels of heaven know, from the
visible things about them, that all things in the
universe, viewed as to uses, represent man in an
image. 47. But that a man is a microcosm, or little
universe, because the created universe, viewed as
to uses, is in image a man, cannot enter the
thought and knowledge of any one, but from the
idea of the universe as seen in the spiritual world ;
wherefore it cannot be proved but by some angel
in the spiritual world, or by some one to whom it
has been granted to be in that world, and to see
the things therein. As this has been granted to
me, I am enabled, by what I have seen there, to
reVeal this arcanum.
48. Be it known, that the spiritual world, in
external appearance, is altogether similar to the
natural world. Lands, mountains, hills, valleys,
plains, fields, lakes, rivers, fountains, appear there,
consequently all things of the mineral kingdom
appear there ; also paradises, gardens, groves,
woods, containing trees and shrubs of all kinds,
with fruits and seeds, also plants, flowers, herbs,
and grasses, consequently all things of the vege
table kingdom ; animals, birds, and fishes of all
kinds, consequently all things of the animal king-

WRITINGS OF EMANUEL SWEDENBORG.

23

dom appear there. A man,J;here, is an angel and
a spirit This is premised in order that it may
be known that the universe of the spiritual world
is altogether similar to the universe of the natural
world, only that things there are not fixed and
stationary, like those in the natural world, because
nothing is natural, but every thing spiritual, in the
spiritual world.
49. That the universe of that world resembles
in image a man, may appear manifest from this,
that all the things just mentioned appear to the
life, and exist about an angel, and about angelic
societies, as produced or created from them ; they
remain about them, and do not go away. That
.they are as things produced or created from them,
is evident from this, that when an angel goes
away, or a society departs to another place, they
no longer appear ; also, when other angels come
in their place, that the face of all things about
them changes ; the paradises change as to trees
and fruits, the gardens as to roses and seeds, the
fields as to herbs and grasses, and the kinds of
animals and birds likewise change. Such things.
exist, and so change, because they all exist ac
cording to the affections and derivative thoughts
of the angels, for they are correspondences ; and,
as things which correspond make one with him to
whom they correspond, therefore they are a repre
sentative image of him. The image does not
indeed appear when these are all seen in their
forms, but only when they are seen in their uses.
It has been given me to see that the angels, when
their eyes have been opened by the Lord, and
they have' seen these things, from the correspond
ence of uses, have known and' seen themselves
in them.
50. Now, as the things that- exist about the
angels, according to their affections and thoughts,
resemble a kind of universe in this, that there are
earths, vegetables, and animals, and these consti
tute a representative image of the angel, it is evi
dent whence it is that the ancients called a man
a microcosm. — D. L. W. 319-323.
The Nature of Man's Initiament at Conception.
51. The nature of the initiament or primitive
of a man in the womb, after conception, no one
can know, because it cannot be seen ; and more
over it is of a spiritual substance, which natural
light cannot render visible. Now, as there are
some persons in the world of such a nature, that
they direct their minds to the investigation of the
primitive of man, or of the father's seed, by which
conception is effected, and as many of them have
fallen into the error of thinking that a man is in
his fulness from his first, which is his beginning,
and that then by growing he is perfected, it has
been discovered to me what that beginning or
first is in its form. This was discovered to me
by the angels, to whom it was revealed by the
Lord, and who, (since they had made it a part of
their wisdom, and since the delight of their wis
dom is to communicate what they know to others,)
by permission, represented the initial form of a
man, in a type before my eyes, in the light of
heaven. It was as follows : I saw, as it were, a
most minute image of a brain, with a delicate de
lineation of somewhat of a face in front, without
any appendage. This primitive, in the superior
protuberant part, was a compages of contiguous
globules or spherules, and each spherule was
composed of others still more minute, and each
of these in like manner of the most minute of all :.
thus it was of three degrees. In front, in the flat

part, there appeared something delineated for a
face. The convex part was covered with a very
fine membrane or meninx, which was transparent
The protuberant part, which was a type of the
brain in miniature, was also divided into two
chambers as it were, as the full-grown brain is
into two hemispheres; and it was told me that
the right chamber was the receptacle of love, and
the left the receptacle of wisdom, and that by
wonderful interweavings they were, as it were,
consorts and companions. Moreover it was shown
in the light of heaven, which shone upon it, that
internally the compages of this little brain, as
regarded its situation and fluxion, was in the
order and form of heaven, and that its exterior
compages was ^n opposition to that order and
form. After these things were shown and seen,
the angels said that the two interior degrees,
which were in the order and form of heaven, were
receptacles of love and wisdom from the Lord,
and that the exterior degree, which was in oppo
sition to the order and form of heaven, was the
receptacle of infernal love and insanity ,; because
man, by hereditary degeneracy, is born into evils
of all kinds, and these evils reside in the extrem
ities there : and this degeneracy is not removed
unless the superior degrees are opened, which,
as was said, are the receptacles of love and wis
dom from, the Lord. And as love and wisdom is
very man, for love and wisdom in its essence is
the Lord, and as this primitive of a man is a re
ceptacle, it follows that in the primitive there is a
continual effort to the human form, which also it
successively assumes. — D. L. W. 432.
52. The ancients knew that every and each
thing which is done in the body, is done from a
spiritual origin, as that actions flew from the will,
which- in itself is spiritual ; that speech flows
from thought, which also is spiritual ; also that
natural sight is from spiritual sight, which is un
derstanding ; natural hearing from spiritual hear
ing, which is attention of the understanding, and
at the same time accommodation of the will ; and
natural smell from spiritual smell, which is per
ception, and so on ; that, in like manner, virile
semination is from spiritual origin, the ancients
saw ; that it is from the truths of which the un
derstanding consists, they concluded from numer
ous proofs both of reason and experience; and
they said that from the spiritual marriage, which
is of good and truth, which flows into every and
each thing of the universe, nothing else is received
by males than truth, and that which refers itself
to truth ; and that this, in its progress into the
body, is formed into seed ; and that thence it is
that seeds, spiritually understood, are truths. As
to the formation, that the masculine soul, because
it is intellectual, is thus truth, for the intellectual
is nothing else ; wherefore, while the soul de
scends, truth also descends ; that this is done, by
that the soul, which is the inmost of man and of
every animal, and in its essence is spiritual, from
the implanted effort of the. propagation of itself,
follows in descent, and wills to procreate itself;
and that when this is done, the whole soul forms
itself, and clothes itself, and becomes seed ; and
that this can be done thousands and thousands of
times, because the soul is a spiritual substance, to
which there is not extension, but impletion, and
from which there is not the taking out of a part,
but there is the production of the whole, without
any loss of it ; thence it is that it is fully in the
least receptacles, which are seeds, as it is in its
greatest receptacle, which is the body. Since,

24

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

therefore, truth of the soul is the origin of seed,
it follows that men have ability according to the
love of propagating the' truths of their wisdom
that it is also according to the love of doing uses,
is because uses are the goods which truths pro
duce ; in the world also it is known to some, that
the diligent have ability, and not the idle. I have
inquired how from the virile soul the feminine is
propagated : I received for answer, that it is from
intellectual good, because this in its essence is
truth. — C. L. 220.
Sect. 3. — The Fall of Man.
The Nature of the rail.
53. " But of the tree of the knowledge of good
and evil, thou shalt not eat of it ; for in the day that
tlwu eatest thereof thou shalt surely die." These
words, taken together with those just explained,
signify that it is allowable to obtain a knowledge
of what is true and good by means of every per
ception derived from the Lord, but not through
the medium of perceptions originating in self and
the world ; or, that it is unlawful to inquire into
the mysteries of faith by means of knowledges
acquired through the senses or from science, for
in this case the celestial principle is destroyed.
54. A desire to investigate the mysteries of
faith by means of the senses and science, was not
only the cause of the fall or decline of the Most
Ancient Church, in the succeeding generation, as
treated of in the following chapter, but it is also
the cause of the fall or decline of every church ;
for hence come not only false opinions, but also
evils of life.
55. The worldly and corporeal man says in his
heart, "If I am not instructed concerning faith,
and every thing relating to it, by the senses, so
that I may see them, or by means of science, so
that I may understand them, I will not believe ; "
and he confirms himself in his incredulity by this
fact, that natural things cannot be contrary to spir
itual. Thus he is desirous of being instructed in
celestial and divine subjects by the experience of
his senses, which is as impossible as it is for a
camel to go through the eye of a needle ; for the
more he desires to grow wise by such a process,
the more he blinds himself, till at length he comes
to believe nothing, not even the reality of spiritual
existences, or of eternal life. This is a necessary
consequence of the principle which he lays down,
and this is to eat of the tree of the knowledge of
good and evil, of which the more he eats the more
thoroughly is he destroyed. He, however, who
wishes to grow wise by a wisdom derived from
the Lord, and not from the world, says within him-
•self that he opght to believe the Lord, that is, the
things which the Lord has spoken in the Word,
because they are truths ; and according to this
principle he regulates his thoughts. Such a per
son confirms himself in his belief by rational con
siderations, by science, and by facts derived from
nature and the experience of his senses ; and he
rejects from his thoughts every idea which does
not tend to confirm such an opinion. — A. C.
126-128. 56. The evil of the Most Ancient Church,
which existed before the flood, as well as that
of the Ancient Church founded after this event,
of the Jewish Church, and subsequently of the
New Church established amongst the Gentiles
after the coming of the Lord, was, that instead
of believing the Lord, or the Word, they trusted
to themselves and the evidence of their senses.
Hence faith became annihilated, and in conse

quence thereof love of the. neighbor also, so that
nothing remained but evil and falsity. And this
is also the evil of the church existing in the pres
ent day.
57. At this day, however, the evil is much
greater than in former times, because men can
now confirm the incredulity of the senses by sci-
entifics, unknown to the ancients, which have
given birth, to an indescribable degree of dark
ness, at which mankind would be perfectly aston
ished did they but know its extent. — A. C. 231,
232. 58. The Most Ancient Church, above all
churches in the universal globe, was from the
Divine, for it was in the good of love to the Lord.
Their voluntary and intellectual, made one, thns
one mind, wherefore they had a perception of
truth from good, for the Lord flowed in, through
an internal way, into the good of their will, and
through this into the good of the understanding,
or truth. Thence it is that that church, in pref
erence to the others, was called Man. But when
that generation expired, another succeeded of a
totally different disposition. Instead of discerning
truth by virtue of goodness, or estimating the
relations of faith by love, they acquired a knowl
edge of what is good by means of truth, and of
love by the knowledges of faith; and, with many
amongst them, mere knowledge alone was the
desideratum. Such was the change made after
the flood, to prevent the destruction of the world.
— A. C. 4454, 200.
Loss of Internal Perception, and Means of
Conversation therefrom, by the Fall.
59. The Most Ancient Church enjoyed a percep
tion of what was good and true ; this, or the Ancient
Church, had no perception, but in the place there
of a different kind of internal dictate, which may
be denominated conscience. But what has here
tofore been unknown to the world, and will per
haps appear incredible, the man of the Most An
cient Church had internal respiration, and none
that was perceptible externally. Wherefore they
did not converse so much by the words of speech,
as was the case afterwards, and is so in the pres
ent day, but, like the angels, by means of ideas
expressed by innumerable variations of the coun
tenance and aspect, and especially of the lips ; for
in the lips there are innumerable orders of muscular
fibres, which in modern times are not, evolved, but
which, being then unfolded, served so perfectly to
express, signify, and represent their ideas, that
they could relate in a single minute what would
now require an hour to express by articulate
sounds or words, and that more fully and clearly to
the capacity and understanding of those present,
than can ever be effected by language, or the or
derly combination of words. This, perchance,
may appear incredible, but it is nevertheless true ;
and there are also many others, not inhabitants of
our earth, who both have conversed and who con
tinue to converse in a similar manner at the pres
ent day, of whom, by the divine mercy of the
Lord,, more will be said in the following pages. I
have moreover been instructed in the nature of
this internal respiration, and how in the progress
of time it became changed. Now, as they who
breathed in this manner respired like the angels,
so also their minds were employed on profound
ideas of thought, and they were in a capacity of
enjoying such a perception as cannot be described ;
and indeed, were it so, the description also would
be rejected as incredible, because it could not

WRITINGS OF EMANUEL SWEDENBORG.

25

be understood. In their posterity, however, that
internal respiration by degrees ,ceased ; and with
those whose minds were occupied by direful per
suasions and fantasies, it became so changed
that they were no longer capable of expressing
visibly any but the most deformed idea of thought,
in _ consequence of which they could not possibly
survive, and therefore became extinct. — A. C. 607.
External Respiration, and the Origin of verbal
Language, by the Fall.
60. As internal respiration ceased, external res
piration, such as we now possess, succeeded ; and
with this came the language of words, or the de
termination into articulate sounds of the ideas of
thought Thus the state of man became entirely
changed, and he was reduced to such a condition
as to be incapable of longer enjoying the percep
tion possessed by the Most Ancient Church. In
stead of perception, however, he had another kind
of internal impression, which, as it resembled, so
it may be called, conscience, although it was inter
mediate in nature between perception and the con
science known to some in the present day. When
the ideas of thought became, thus determined into
verbal expressions, the capacity of being instructed
through the internal man, possessed by the most
ancient people, ceased, and the external became
the inlet to knowledge. Then, therefore, doctri
nals succeeded to the revelations of the Most An
cient Church, which being first apprehended by
the external senses, were afterwards formed into
the material ideas of the memory, and thence into
the ideas of thought, by which and according to
which they were instructed. Hence it was that
this church, which succeeded to the Most Ancient,
was altogether of a different genius ; and unless
the Lord had brought the human -race to this dis
position or state, no man could possibly have been
saved. — A. C. 608.
The Fall gradual and successive.
61. From what is here stated of the first man,
it is manifest that all hereditary evil existing at
the present day was not derived from him, as is
commonly, but falsely, supposed. For it is the
Most Ancient Church that is here treated of under
the name of man ; and when it is called Adam, it
denotes that man was formed from the ground, or
that he was made truly a man, by regeneration
from the Lord, who was not so previously. This
is the origin and signification of the name. With
respect to hereditary evil, however, the case is
this : Every one who commits actual sin acquires
to himself a nature conformable thereto, whence
evil is implanted in his children, and becomes
hereditary. Consequently it is derived from every
particular parent; from the father, grandfather,
great-grandfather, and their ancestors, and is
thus multiplied and augmented in each descending
posterity, remaining with each, and being increased
in each by actual sin, and never becoming dissi
pated or losing its baneful influence, except in
those who are regenerated by the Lord. Every
attentive observer may see evidence of this truth
in the fact, that the evil inclinations of parents
remain visibly in their children, so that a family,
yea, an entire race, may be thereby distinguished
from every other. — A. C. 313.
Nature and Extent of Hereditary Evil.
62. Hereditary evil from the father is interior,
and hereditary evil from the mother is exterior; the
former cannot easily be eradicated, but the latter
4

may. When man is regenerated, then the heredi
tary evil inrooted from the proximate parents is
extirpated ; but it remains with those who are not
regenerated, nor in a capacity of being regener
ated. This then is hereditary evil. This is also
evident to every one who reflects, and likewise
from this, that every family has some peculiar evil
or ¦ good, by which it is distinguished from other
families ; and that this is from parents and grand
fathers, is known. The case is similar in regard
to the Jewish nation which remains at this day,
which it is very manifest is distinct and to be known
from other nations, not only by their peculiar gen
ius, but also by their manners, speech, and counte
nance. But what hereditary evil is, few know ; it
is believed to consist in doing evil, but it consists
in willing and thence thinking evil, hereditary evil
being in the will itself and the thought thence, and
being the very tendency (or endeavor) which is
therein, and which adjoins itself when man does
good ; it is known by the delight which arises when
evil befalls another. That root lies deeply hid, for
the very interior form recipient of good and troth
from heaven, or through heaven from the Lord, is
depraved, and so to speak, detorted, so that when
good and truth flows in from the Lord, it is either
reflected, or perverted, or suffocated. Hence it is
that no perception of good and truth is at this day
given, but instead thereof conscience with the
regenerate, which acknowledges as good and true
what is learned from parents and masters. It is
from hereditary evil to love self in preference to
another, to will evil to another if he does not honor
self, to perceive delight in revenge, also to love
the world more than heaven, and ail the lusts or
evil affections thence derived. Man is ignorant
that such things are in it, and still more that such
things are opposite to heavenly affections ; but yet
in another life it is manifestly shown how much of
hereditary evil every one has attracted to himself
by actual life, also how much he has removed him
self from heaven by evil affections thence derived.
— A. C. 4317.
63. Every man is born of his parents into the
evils of the love of self and of the world. Every
evil, which by habit has as it were contracted a
nature, is derived into the offspring ; thus succes
sively from parents, from grandfathers, and from
great-grandfathers, in a long series backwards :
hence the derivation of evil is at length- become so
great, that the all of man's proper life is nothing
else than evil. This continued derived [evil] is
not broken and altered except by the life of faith
and charity from the Lord. — A. C. 8550.
Sect. 4. — The Doctrine of the Lord.
The Divine Human from Eternity.
64. Divine Good can in no wise be, and exist
without Divine Truth, nor Divine Truth without
Divine Good, but one in the other, mutually and
reciprocally. Hence it is manifest that the Divine
Marriage was from eternity, that is, the Father in
the Son, and the Son in the Father. The Divine
Good is the Father, and the Divine Truth the Son.
— A. C. 2803.
65. All truth is from good, for it is the form
thereof, and all good is the esse (or inmost ground)
of truth. Good, when it is formed, so as to appear
to the mind, and through the mind, in speech, is
called truth. — A. JE. 136/
66. Truth is the form of good, that is, when
good is formed so that it can be intellectually per
ceived, then it is called truth. — A. C. 3049.

26

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

67. That Jehovah appearing denotes the appear
ing of the Lord's Divine in his Human, is evident
from this, that his Divine cannot appear to any
man, nor even to any angel, except by the Divine
Human ; and the Divine Human is nothing but the
Divine Truth which proceeds from Himself. — A. C.
6945. '
68. That which is properly called heaven, is no
other than the Divine Essence formed there ; for
angels, who are in heaven, are human forms, re
ceptive of the Divine Essence, and constituting a
common form, which is that of a man. — A. C. 7268.
69. In heaven the Divine Human of the Lord is
all ; the reason is, because no one there, not even
an angel of the inmost or third heaven, can have
any idea concerning the Divine itself, according to
, the Lord's words in John, " No one hath seen God
at any time," i. 18. " Ye have neither heard the
voice of the Father at any time, nor seen his shape,"
v. 37 ; for the angels are finite, and what is finite
cannot have an idea of the infinite ; wherefore in
heaven, unless they had an idea of 'a human shape
respecting God, they would have no idea, or an
unbecoming one ; and thus they could not be con
joined with the Divine either by faith or love : this
therefore being the case, in heaven they perceive
the Divine in a human form ; hence it is that the
Divine Human in the heavens is the all in their
views of the Divine, and hence the all in faith and
love, whence comes conjunction, and by conjunc
tion salvation. — A. C. 7211.
70. Jehovah, before the coming of the Lord into
the world, when He appeared, appeared in the form
of an angel, for when He passed through hraven,
He clothed Himself with that form, which was the
human form ; for the universal heavens by virtue
of the Divine there, is as one man, called the Grand
Man, which is heaven : hence then is the Divine
Human : and whereas Jehovah appeared in a hu
man form as an angel, it is evident, that still it was
Jehovah Himself, and that very form also was his,
because it was his Divine in heaven ; this was the
Lord from eternity. — A. C. 10, 579.
71. The Lord, when He made his Human Divine,
did this from the Divine, by transflux through
heaven ; not that Heaven contributed any thing of
itself, but that the Divine itself might be enabled to
flow into the human, it flowed in through heaven.
This transflux was the Divine Human before the
coming of the Lord, and was Jehovah himself in
the heavens, or was the Lord. — A. C. 6720.
The Lord's Appearance on Earth, before the
Incarnation, as an Angel.
72. The angel of Jehovah is sometimes men
tioned in the Word, and every where, when in a
good sense, he represents and signifies some essen
tial appertaining to the Lord, and proceeding from
Him,, but what is particularly represented and
signified may appear from the series of the things
treated of. There were angels who were sent to
men, and who also spake by the prophets, but
what they spake was not from the angels, but by
them ; for the state they were in on such occasions
was, that they knew no other but that they were
Jehovah, that is, the Lord. Nevertheless, when
they had done speaking, they presently returned
into their former state, and spake as from them
selves. This was the case with the angels who
spake the Word of the Lord, which has been
given me to know by much experience of a simi
lar kind, at this day, in the other life, concerning
which, by the divine mercy of the Lord, we shall
speak hereafter. This is the reason that the an- i

I gels were sometimes called Jehovah, as was evi-
j dently the case with the angel who appeared to
Moses in the bush, of whom it is thus written :
" The angel of Jehovah appeared unto him in a
flame of fire out of the midst of the bush. — And
when Jehovah saw that be turned aside to see, God
called unto him out of the midst of the bash. —
God said unto Moses, I am that I am. — And God
said moreover unto Moses, Thus shalt thou say
unto the children of Israel : Jehovah, God of your
fathers, hath sent me unto you," (Exod. iii. 2, 4,
14, 15;) from which words it is evident that it
was an angel who appeared to Moses as a flame
in the bush, and that he spake as Jehovah because
the Lord, or Jehovah, spake by him. For, in order
that man may be spoken to by vocal expressions,
which are articulate sounds, in the ultimates of
nature, the Lord uses the ministry of angels, by
filling them with the divine spirit or influence,
and by laying asleep what is of their own pro
prium, so that they know no other but that they
are Jehovah. Thus the divine spirit or influence
of Jehovah, which is in the supreme or inmost
principles, descends into the lowest or outermost
principles of nature, in which man is as to sight
and hearing. The case was similar with the an
gel who spake with Gideon, of whom it is thus
written in the book of Judges : " The angel of
Jehovah appeared unto him, and said unto him, Je
hovah is with thee, thou mighty man of valor.
And Gideon said unto him, O my Lord ! why
hath all this befallen us ? — And Jehovah looked
at him and said, Go in this thy might. — And Je
hovah said unto him, Surely I will be with thee,"
(vi. 12, 13, 16;) and afterwards: " When Gideon
perceived that he was an angel of Jehovah, Gideon
said, Alas, O Lord Jehovih ! for because I have
seen an angel of Jehovah face to face. And Jeho
vah said unto him, Peace be unto thee ;' fear not,"
(verses 22, 23, of the same chapter;) where in
like manner it was an angel who appeared to Gid
eon, but in such a state that he knew no other but
that he was Jehovah, or the Lord. So again, in
the book of Judges : " The angel of Jehovah came
up from Gilgal to Bochim, and said, I made you to
go. up out of Egypt, and have brought you into
the land which I sware unto your fathers ; and I
said, I will never break my covenant with you,"
(ii. 1 ;) where in like manner the angel spake in
the name of Jehovah, saying, that he had brought
them up out of the land of Egypt, when yet the
angel did not bring them up, but Jehovah, as it is
frequently said in other places. Hence it may
appear how the angels spake by the prophets, viz.,
that the Lord himself spake, although by angels,
and that the angels did not speak at all from
themselves. That the Word is from the Lord,
appears from many passages; as from this in Mat
thew: "That it might be fulfilled which was
spoken of the Lord by the prophet, saying, Behold,-
a virgin shall be with child, and shall bring forth
a son," (i. 22, 23 ;) not to mention other passages.
As the Lord spake by angels when he spake with
man, it is from this ground that he is throughout
the 'Word called an angel ; and in such cases is
signified, as observed above, some essential apper
taining to the Lord, and proceeding from the Lord.
— A. C. 1925.
73. The Israelitish Church worshipped Jehovah,
who in Himself is the invisible God, but under a
human form, which Jehovah God put on by means
of an angel, and in which form He was seen by
Abraham, Sarah, Moses, Hagar, Gideon, Joshua,
and sometimes by the prophets, which human form

WRITINGS OF EMANUEL SWEDENBORG.

27

was representative of the Lord "who was to come.
— T.C.R 786.
The Infinite itself cannot otherwise be manifest
than by the Divine Human.
74. The Infinite itself, which is above all the
heavens, and above the inmosts with man, cannot
be manifested except by the Divine Human, which
exists with the Lord alone. The communication
of the Infinite with the finite is not possible in
any other way ; which is also the reason that when
Jehovah appeared to the men of the Most Ancient
Church, and afterwards to those of the Ancient
Church, after the Flood, and also in succeeding
times to Abraham and the prophets, he was mani
fested to them as a man. Hence it may appear
that the Infinite Esse never could have been man
ifested to man except by the Human Essence,
consequently by the Lord. — A. C. 1990.
75. Wh it proceeds immediately from the Divine
itself, not even the angels in the inmost heaven
can comprehend. The reason is, because it is
infinite, and thus transcends all comprehension,
even the angelical. But what proceeds from the
Lord's Divine Human, this they can comprehend,
for it treats of God as a Divine Man, concerning
whom some idea can be formed from the Human.
— A. C. 5321. The Incarnation.
76. In the Christian churches at this day, it is
believed that God, the Creator of the universe, be
gat a Son from eternity, and that this Son de
scended and assumed the Human, to redeem and
save men ; but this is erroneous, and falls of itself
to the ground, while it is considered that God is
one, and that it is more than fabulous in the eye
of reason, that the one God should have begotten
a Son from eternity, and also that God the Father,
together with the Son and the Holy Ghost, each
of whom singly is God, should be one God. This
fabulous representation is entirely dissipated, while
it is demonstrated from the Word, that Jehovah
God himself descended, and became Man, and
also Redeemer. As it regards the first — " That
Jehovah God himself descended and became Man,"
is evident from these passages : " Behold, a virgin
shall conceive and bring forth a Son, who shall be
called God with us," Isaiah vii. 14. Matt. i. 22, 23.
" A Child is born to us, a Son is given to us, upon
whose shoulder shall be the government, and his
name shall be called Wonderful, God, Hero, Fa
ther of Eternity, the Prince of Peace," Isaiah ix. 6.
" It shall be said in that day, Lo, this is our God,
whom we have expected to deliver us ; this is Je-
hovih, whom we have expected : let us exult and
rejoice in his salvation," xxv. 9. " The voice of one
crying in the wilderness, Prepare a way for Jeho
vah ; make smooth in the desert a path for our
God ; and all flesh shall see together," xl. 3, 5.
'• Behold, the Lord Jehovah is coming in the
mighty one, and his arm shall rule for him ; be
hold, his reward is with him, and he shall feed his
flock like a shepherd," xl. 10, 11. " Jehovah said,
Sing and rejoice, O daughter of Zion ; behold, I
am coming to dwell in the midst of thee ; then
many nations shall cleave to Jehovah in that day,"
Zech. ii. 14, 15. "I Jehovah have called thee in
righteousness, and I will give thee for a covenant
of the people ; I am Jehovah ; this is my name,
and my glory I will not give to another," Isaiah
xii. 6-8. " Behold, the days ure coming, when
I will raise up unto David a righteous branch, who
shall reign king, and do judgment and justice in
the earth ; and this is his name, Jehovah pur Right

eousness," Jerem. xxiii. 5,6, xxxiii. 15, 16: be
sides in many passages, where the coming of the
Lord is called the day of Jehovah, as Isaiah xiii.
6, 9, 13, 22; Ezek. xxxi. 25; Joel i. 15, ii. 1. 2,
11, iii. 24, iv. 1, 4, 18; Amos v. 13, 18, 20.
Zeph. i. 7-18; Zech. xiv. 1, 4-21 ; and in other
places. That Jehovah himself descended and as
sumed the human, is very evident in Luke, where
are these words : " Mary said to the angel, How
shall this be done, since I know not a man ? To
whom the angel replied, The Holy Spirit shall
come upon thee, and the virtue of the Most High
shall overshadow thee ; whence the Holy Thing
that is born of thee, shall be called the Son of
God, i. 34, 35. And in Matthew: "The angel
said to Joseph, the bridegroom of Mary, in a
dream, That which is born in her is of the Holy
Spirit ; and Joseph knew her not, until she brought
forth a Son, and called his name Jesus," i. 20, 25. '
That by the Holy Spirit is meant the Divine which
proceeds from Jehovah, will be seen in the third
chapter of this work. Who does not know, that
the child has the soul and life from the father, and
that the body is from the soul ? What, therefore,
is said more plainly, than that the Lord had his
soul and life from Jehovah God ? and, because the
Divine cannot be divided, that the Divine itself
was his soul and life ? Wherefore the Lord so
often called Jehovah God his Father, and Jehovah
God called him his Son. What, then, can be
heard more ludicrous, than that the soul of our
Lord was from the mother Mary, as both the Ro
man Catholics and the Reformed at this day dream,
not having as yet been awaked by the Word.
77. That a Son, born from eternity, descended
and assumed the" Human, evidently appears as er
roneous, and is dissipated, from the passages in the
Word, in which Jehovah himself says, that He
Himself is the Savior and the Redeemer, which
are the following: " Am not I Jehovah? and there
is no God else besides me ; a just God and a Sa
vior there is not besides me," Isaiah xiv. 21, 22.
" I am Jehovah, and besides me there is no Sa
vior," xliii. 11. "I am Jehovah thy God, and thou
shalt not acknowledge a God besides me : there
is no Savior besides me," Hosea, xiii. 4. " That
all flesh may know that I Jehovah am thy Savior
and thy Redeemer," Isaiah xlix. 26, lx. 16. " As
for our Redeemer, Jehovah of hosts is his name,"
xlvii. 4. " Their Redeemer is mighty ; Jehovah
of hosts is his name," Jerem. 1.34. "Jehovah,
my Rock and my Redeemer," Psalm xix. 15.
" Thus said Jehovah, thy Redeemer, the Holy One
of Israel, I am Jehovah thy God," Isaiah xlviii. 17,
xliii. 24, xlix. 7. " Thus said Jehovah thy Re
deemer, I am Jehovah, that maketh all things,
even alone by Myself," xliv. 24. " Thus said Je
hovah, the King of Israel, and his Redeemer, Je
hovah of hosts, I am the First and the Last, and
besides me there is no God," xliv. 6. " Thou, Je
hovah, art our Father, our Redeemer from eternity
is thy name," lxiii. 16. " With the mercy of eter
nity I will have mercy, thus said Jehovah thy Re
deemer," liv. 8. " Thou hast redeemed me, Jeho
vah, God of truth, Psalm xxxi. 6. Let Israel hope
in Jehovah, because in Jehovah is mercy, and with
Him is plenteous Redemption, and He will redeem
Israel from all his iniquities," cxxx. 7, 8. " Jehovah
God, and thy Redeemer the, Holy One of Israel,
the God of the whole earth shall he be called,"
Isaiah liv. 5. From these passages and very many
others, every man who has eyes, and a mind
opened by means of them, may see that God, who is
one, descended and became Man, for the purpose

28

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

of accomplishing the work of redemption. Who
cannot see this, as in the morning light, while he
attends to those very divine declarations, which
have been adduced ? But those who are in the
shade of night, from confirmation in favor of the
birth of another God from eternity, and concern
ing his descent and redemption, close their eyelids
at those divine declarations, and in that state think
how they may apply them to their falses, and per
vert them. — T. C. R, 82, 83.
78. I am aware it will be thought, How can Je
hovah the Father, who is the Creator of the Uni
verse, come down and assume Humanity ? But
let them think also, How can the Son from eter
nity, who is equal to the Father, and also the Cre
ator of the Universe, do this ? Does it not amount
to the same thing ? It is said the Father and the
Son from eternity, but there is no Son from eter
nity ; it is the Divine Humanity, called the Son,
that was sent into the world. — A. R. 743.
In human Generation, the Soul is from the
Father, and the Body from the Mother, which
is analogous to the Incarnation of the Lord.
79. To the above I shall add this arcanum, that
the soul, which is from the father, is the very man,
and that the body, which is from the mother, is not
man in itself, but from the soul ; the body is only
a covering of the soul, composed of ' such things
as are of the natural world. Since the soul of
man is the very man, and is spiritual from its ori
gin, it is manifest whence it is that the mind, soul,
disposition, inclination, and affection of the love of
the father dwells in his offspring, and returns and
renders itself conspicuous from generation to gen
eration. Thence it is, that many families, yea,
nations, are known from their first father ; there is
a general image in the face of each descendant,
which manifests itself; and this image is not
changed, except by the spiritual things of the
church. The reason that a general image of Ja
cob and Judah still remains in their posterity, by
which they may be distinguished from others, is,
because they have hitherto adhered firmly to their
religious principles ; for there is in the seed of ev
ery one from which he is conceived, a graft or off
set of the father's soul, in its fulness, within a cer
tain covering from the elements of nature, by
which the body is formed in the womb of the
mother ; which may be made according to the like
ness of the father, or according to the likeness of
the mother, the image of the father still remaining
within it, which continually endeavors to bring it
self forth, and if it cannot do it in the first gener
ation, it effects it in the following. The reason
that the image of the father is in its fulness in the
seed, is because, as was said, the soul is spiritual
from its origin, and what is spiritual has nothing
in common with space ; wherefore it is similar to
itself in a small, as well as in a large compass. —
T. C. R. 103.
Jehovah God descended as to Divine Truth,
and was also said to be born.
80. There are two things which make the es
sence of God, the Divine Love and the Divine
Wisdom ; or, what is the same, the Divine Good
and the Divine Truth. These two in the Word
are meant also by Jehovah God ; by Jehovah, the
Divine Love or the Divine Good, and by God, the
Divine Wisdom or the Divine Truth. Thence it
is that, in the Word, they are distinguished in va
rious' ways, and sometimes only Jehovah is named,
and sometimes only God ; for where it is treated

of the Divine Good, there it is said Jehovah,
and where of the Divine Truth, there God, and
where of both, there Jehovah God. That Jehovah
God descended as the Divine Truth, which is the
Word, is evident in John, where are these words :
" In the beginning was the Word, and the Word
was with God, and the Word was God. All
things were made by Him, and without Him was
nothing made that was made. And the Word
became flesh, and dwelt amongst us," i. 1, 3, 14.
— T. C. R. 85.
81. The Lord in the Word is called Jehovah
as to Divine Good, for Divine Good is the very
Divine ; and the Lord is called the Son of God
as to Divine Truth, for Divine Truth proceeds
from Divine Good, as a son from a father, and also
is said to be born.  1. C. 7499.
Yet did not separate the Divine Good.
82. That God, although He descended as the
Divine Truth, still did not separate tlie Divine
Good, is evident from the conception, concerning
which it is read, that The virtue of the Most High
overshadowed Mary, (Luke i. 35 ;) and by the vir
tue of the Most High is meant the Divine Good.
The same is evident from the passages, where He
says, that the Father is in Him, and He in the
Father ; that all things of the Father are his ; and
that the Father and He are one ; besides many
other things. By the Father is meant the Divine
Good. — T. C. R. 88.
[Note. — To assist the reader to the rationality of the above
conception, it may be briefly stated that, as the Divine Good and
Truth from eternity, which were the Father and the Son, were
not separated, so in the Lord Jesus Christ ; although He descend
ed, or came out from infinity and eternity, as Divine Truth, yot
this is spoken of in reference to manifestation, as He is also called
the Son of God in reference to his Divine Humanity, which only
can be seen. Good, when it is formed, or brought forth so that
it can be intellectually perceived, is called Truth, for there is
but one Divine Essence, which is Love, or Good, of which Wis
dom, or Truth, is the bodily form. But although the Lord was
Divine Good, because He was Jehovah Himself, yet that whole
Good and Truth appearing, is called Divine Truth. Hence may
be comprehended the rationality of the explanation, that, al
though He descended as to the Divine Truth, yet He did not
separate the Divine Good  Compiler.]
Reasons for the Incarnation.
83. When the celestial church began to fall
away, they foresaw that that infinite existing could
not any longer have influx into the minds of men,
and that so the human race would perish ; there
fore they had revelation, that one should be born
who should make the human in Himself Divine,
and thus should become the very infinite existing
such as had been before, and at length should
become one with the infinite esse as also had been
before ; hence their prophetical concerning the
Lord, Gen. iii. 15. This is thus described in
John : " In the beginning was the Word, and the
Word was with God, and God was the Word.
This was in the beginning with God. All things
were made by Him, and without Him was not any
thing made which was made. In Him was the
life ; and the life was the light of men. And the
Word was made flesh, and dwelt in us, (and we
saw his glory, , as of the only begotten of the
Father,) full of grace and truth," i. ]--4, 14.
The Word is divine truth, which in its essence is
the infinite existing from the infinite esse, and is
the Lord Himself as to his Human. This Itself it
is from which truth divine now proceeds and flows
into heaven, and through heaven into human minds,
consequently which rules and governs.the universe,
as It has ruled and governed from eternity ; for It
is the same and one with the infinite esse, for It
conjoined the Human to the Divine, which was
effected by this, that It made the Human in Itself

WRITINGS OF EMANUEL SWEDENBORG.

29

also Divine. Hence now it may appear that the
supreme of truth divine is the Lord's Divine Hu
man, and hence that it is a supreme [tenet] among
the doctrinals of the church, that his Human is
Divine. — .A C. 4687.
84. When men had so far removed themselves
from the Divine Human Essence, that Jehovah
was not able to inflow into man with that Divine
Essence, He assumed humanity, and made that a
Divine Essence ; and in this way was able, by an
influx into heaven thus produced, to reach thdse
of the human race who should receive the good
ness of charity and the truth of faith from the
Divine Human Essence, which so became visible.
— A. C. 6280.
85. Before the coming of the Lord into the
world, there was influx of life with men and with
spirits, from Jehovah or the Lord, through the
celestial kingdom, that is, through the angels who
were in that kingdom ; hence they then had power ;
but when the Lord came into the world, and there
by made the human in Himself Divine, He put on
that itself, which was with the angels of the celes
tial kingdom, thus He put on that power : for the
Divine transflux through that heaven had been
heretofore the Human Divine ; it was also the
Divine Man which was presented when Jehovah
so appeared ; but this Human Divine ceased when
the Lord Himself made the Human in Himself
Divine. — ^. C. 6371.
86. "Until Shiloh come." That it signifies the
coming of the Lord, and the tranquillity of peace
then, appears from the signification of Shiloh, as
being the Lord, who is called Shiloh from this,
that He pacified and made all things tranquil ; for
in the original tongue Shiloh is derived from an
expression which signifies tranquillity. Why the
Lord is here called Shiloh, is evident from what
was said just above, concerning the celestial king
dom and its power ; for when the Divine was pre
sented through that kingdom, then there was in-
tranquillity ; for those things which are in heaven,
and those which are in hell, could not thereby be
reduced into order, inasmuch as the Divine which
flowed through that kingdom could not be pure,
because heaven is not pure ; thus neither is that
kingdom so strong that by it all things might be
kept in order ; wherefore also then infernal and
diabolical spirits issued forth from the hells', and
gained dominion over the souls which came from
the world ; whence it came to pass that no others
then could be saved than the celestial, and at
length scarcely they, unless the Lord had assumed
the human, and made it in Himself Divine. By
this the Lord reduced all things into order, first
the things which are in heaven, next those which
are in the hells ; hence the tranquillity of peace. —
A. C. 6373.
87. All the churches which were before his
advent were representative churches, which could
not see divine truth but as it were in the shade ;
but after the advent of the Lord into the world, a
church was instituted by Him which saw divine
truth in the light. The difference between the
churches is similar to evening and morning. The
state of the church previous to the Lord's coming
is also called evening, and the state of the church
after his coming is called morning. The Lord,
previous to his coming into the world, was indeed
present with the men of the church, but it was
mediately through heaven ; but since his advent
in the world, He is immediately present with the
men of the church. For in the world He put on
also the Divine Natural, in which He is present

with men. The glorification of the Lord is the
glorification of his humanity, which He took in the
world ; and the humanity of the Lord glorified' is
the Divine Natural  S. S. 99.
88. It is to be fully known that all the corre
spondence that there is with heaven is with the
Divine Human of the Lord, since heaven is from
Him and He is heaven, as has been shown in the
foregoing articles ; for unless the Divine Human
flowed into all things of heaven, and according to
correspondences into all things of the world, nei
ther angel nor man would exist. Thence again it
is manifest why the Lord became Man, and1 clothed
his Divine with the Human, from first to last ; that
it was because the Divine Human, from which
heaven existed before the coming of the Lord,
was no longer sufficient to sustain all things, be
cause man, who is the basis of the heavens, sub
verted and destroyed order. — H. H. 101.
89. Man is so natural and sensual that he is
utterly incapable of having an idea of thought con
cerning abstract [principles], unless he adjoins
something natural which had entered from the
world through sensuals, for without such a [natural
something] his thought perishes as in an abyss,
and is dissipated ; therefore lest the Divine should
perish with man altogether immersed in corporeal
and earthly things, and in cases where it remained,
should be defiled by an unclean idea, and together.
with it every thing celestial and spiritual from the
Divine should suffer in like manner, it pleased
Jehovah to present Himself actually such as He is,
and such as He appears in heaven, namely, as a
divine Man ; for all of heaven conspires to the
human form, as may be manifest from what has
been shown at the close of the chapters concern
ing the correspondence of all things of man with
the grand man, which is heaven. This Divine, or
this of Jehovah in heaven, is the Lord from eter
nity ; the same also the Lord took upon Him when
He glorified or made the human in Himself Divine ;
which is also manifest from the form in which he
appeared before Peter, James, and John, when he
was transformed, Matt. xvii. 1,-2; and also in
which he occasionally appeared to the prophets.
Hence now it is, that every one is able to think of
the Divine Itself as of a Man, and then of the Lord,
in whom- is all the Divine, and a perfect trine ; for in
the Lord the Divine Itself is the Father, that divine
in heaven is the Son, and the divine thence proceed
ing is the Holy Spirit ; and that these are one, as He
himself teaches, is hence manifest. — A. C. 5110.
90. Inasmuch as the Lord operates all things
from first principles by ultimates, and in ultimates
is in His power and in His fulness, therefore it
pleased the Lord to take upon Him the Human
[principle], and to be made divirie truth, that is,
the Word, and thereby from Himself to reduce
into order all things of heaven, and all things of
hell, that is, to execute a last judgment: this the
Lord could accomplish from the Divine [principle]
in Himself, which is in first [principles], by His
Human, which was in ultimates, and not from his
presence or abode in the men of the church, as
formerly, for these had altogether fallen away from
the truths and goods of the Word, in which the
Lord had before His habitation with man. This
was the primary cause of the Lord's advent into
the world, and also that He might make His
Human [principle] Divine ; for thereby he put
himself into the power of keeping all things of
heaven, and all things of hell, forever in order. —
A. E. 1087.
91. It must be observed, that the Lord is present

so

COMPENDIUM OP THE THEOLOGICAL AND SPIRITUAL

with men in his divine natural principle ; but with
the angels of his spiritual kingdom, in his divine
spiritual principle ; and with the angels of his
celestial kingdom, in his divine celestial principle ;
still he is not divided, but appears to every one
according to his quality. — A. R. 466.
92. The Divine itself in heaven, or in the great
est Man, was the Divine Human, and was Jehovah
Himself, thus cloUied with the human. But when
mankind became such, that the Divine itself,
clothed as the divine human, could no longer affect
them, that is, when Jehovah could no longer come
to man, because he had so far removed himself,
then Jehovah, who is the Lord as to the Divine
Essence, descended and took upon him the human,
by conception divine, and by birth from a virgin
like another man ; but this he expelled, and by
divine means made divine the human that was born,
from which proceeds all the Holy ; thus the divine
human existed an Essence by itself, which fills the
universal heaven, and effects that those should be
saved who before could not be saved ; this now is the
Lord, who as to the divine human alone is man, and
from whom man has that he is man. — A. C. 3061.
93. The reason why it pleased the Lord to be
born a man was, that He might actually put on
the human, and might make this Divine, to save
the human race. Know therefore, that the Lord is
Jehovah himself or the Father in a human form ;
which also the Lord Himself teaches in John,
" I and the Father are one," x. 30 : again, " Jesus
said, Henceforth ye have known and seen the
Father: He who hath seen Me hath seen the
Father: 'Believe Me that I am in the Father and
the Father in Me," xiv. 7, 9, 11 : and again, "All
mine are thine, and all thine mine," xvii. 10. This
great mystery is described in John in these words :
" In the beginning was the Word, and the Word
was with'God, and God was the Word ; the Same
was in the beginning with God: all things were
made by Him, and without Him was not any thing
made which was made. And the Word was made
flesh, and dwelt amongst us, and we have seen his
glory, the glory as of the only begotten of the Father.
No one hath seen God at any time; the only be
gotten Son, who is in the bosom of the Father, He
hath brought him forth to view," i. 1-3, 14, 18.
The Word is the divine truth, which has been re
vealed to men, and since this could not be revealed
except from Jehovah as a Man, that is, except from
Jehovah in. the human form, thus from the Lord,
therefore it is said, " In the beginning was the
Word, and the Word was with God, and God was
the Word : " it is known in the church, that by the
Word is meant the Lord ; wherefore this is openly
said, " The Word was made flesh, and dwelt
amongst us, and we have seen his glory, the glory
as of the only begotten of the Father." That the
divine truth could not be revealed to men, except
from Jehovah in the human form, is also clearly
said : " No one hath seen God at any time ; the
only-begotten Son, who is in the bosom of the
Father, He hath brought him forth to view." From
this it is evident, that the Lord from eternity was
Jehovah or the Father in a human form, but not
yet in the flesh, for an angel has not flesh : and
whereas Jehovah or the Father willed to put on all
the human, for the sake of the salvation of the
human race, therefore also He assumed flesh ;
wherefore it is said, "God was the Word, and the
Word was made flesh:" and in Luke, "See ye
my hands and my feet, that it is I Myself; handle
Me and see, for a spirit hath not flesh and bones,
as ye seo Me have,'7 xxiv. 39. The Lord by these

words taught, that he was no longer Jehovah under
the form of an angel, but that He was Jehovah
Man ; which also is meant by these words of the
Lord, " I came forth from the Father, and am come
into the world; again I leave the world, and go to
the Father." John xvi. 28. — A. C. 9315.
94. It has been told me from heaven, that in the
Lord, from eternity, who is Jehovah, before the as
sumption of the Human in the world, there were
the two prior degrees actually, and the third degree
in potency, such as they are with the angels ; but
that after His assumption of the Human in the
world, He put on also the third or natural degree,
and thereby became a man, like a man in the world,
except that in Him, this degree, like the prior, is
infinite and uncreate, while in angels and men,
these degrees are finite and created. For the
Divine, which filled all space without space, pene
trated also to the ultimates of nature ; but before
the assumption of the Human, the divine influx
into the natural degree, was mediate through the
angelic heavens; but after the assumption, imme
diate, from Himself: which is the reason, why all
the churches in the world, before His coming,
were representative of spiritual and celestial things,
but after His coming, became spiritual and celes
tial-natural, and representative worship was abol
ished : also why the sun of the angelic heaven,
which, as was said above, is the proximate pro
ceeding of His divine love and divine wisdom, after
His assumption of the Human, shone with more
eminent effulgence .and splendor than before the
assumption. This is meant by the words of Isaiah :
" In that day, the light of the moon shall be as the
light of the sun, and the light of the sun shall be
sevenfold, as the light of . seven days," xxx. 26 ;
which is spoken of the state of heaven and the
church, after the Lord's coming into the world. And
in the Apocalypse : " The countenance of the Son
of Man was as the sun shineth in his strength," i.
16 ; and elsewhere, as in Isaiah lx. 20; 2 Sam. xxiii.
3, 4 ; Matt. xvii. 1, 2. The mediate illustration of
men, through the angelic heaven, which existed be
fore the Lord's coming, may be compared to the
light of the moon, which is the mediate light of tlie
sun ; and as this was made immediate, after His
coming, it is said in Isaiah, " That the. light of tlie
moon shall be as the light of the sun ; " and in the
Psalms, "In His days shall the righteous flourish,
and abundance of peace, until there is no longer any
moon," lxxii. 7 ; this also is spoken of the Lord.
95\ The Lord from eternity, or Jehovah, put on
this third degree, by the assumption of the. Human
in the world, because he could not enter into this
degree, but by a nature similar to the human na
ture ; therefore only by conception, from His Divine,
and by nativity from a virgin  D. L. W. 233, 234.
Why it is said that Jesus proceeded forth and
came from God, and was 9ent.
96. That to go forth is to be of it, or its own, is
evident from what goes before and from what fol
lows, and also from the spiritual sense of that ex
pression, for to go forth or to proceed, in that sense,
is to present one's self before another in a form ac
commodated to him, thus to present one's self the
same only in another form ; in this sense, going
forth is said of the Lord in John : " Jesus said of
Himself, I proceeded forth and came from God," viii.
42. "The Father loveth you, because ye have
loved me, and have believed that I came forth from
God : I came forth from the Father, and came
into the world ; again I leave the world, and go to
the Father. The disciples said, We believe that

WRITINGS OF EMANUEL SWEDENBORG

.11

thou earnest forth from God," xvi. 27, 28, 30.
" They have known truly that I came forth from
God," xxvii. 8. For illustrating what is meant by
going forth or proceeding, the following cases may
serve. It is said of truth, that it goes forth or pro
ceeds from good, when truth is the form of good,
or when truth is good in a form which the under
standing can apprehend. .It may also be said of
the understanding, that it goes forth or proceeds
from the will, when the understanding is the will
formed, or when it is the will in a form apperceiv-
able to the internal sight In like manner con
cerning the thought which is of the understanding,
it may be said to go forth or proceed when it be
comes speech, and concerning the will when it
becomes action. Thought clothes itself in another
form when it becomes speech, but still it is the
thought which so goes forth or proceeds, for the
words and sounds, which are put on, are nothing
but adjuncts, which make the thought to be ac-
commodately apperceived : in like manner the will
becomes another form when it becomes action, but
still it is the will which is presented in such a
form ; the gestures and motions, which are put on,
are nothing but adjuncts, which make the will to
appear and affect accommodately. It may also be
said of the external man, that it goes forth or pro
ceeds from the internal, yea, substantially, be
cause the external man is nothing else than the
internal so formed, that it may act suitably in
the world wherein it is. From these things it
may be manifest, what going forth or proceed
ing is in the spiritual sense, namely, that when
it is predicated of the Lord, it is the Divine
formed as a man, thus accommodated to the per
ception of the believing; nevertheless each is
one. — A. C. 5337.
97. It is frequently said in the Word concerning
the Lord, that he was sent by the Father, as also
it is said here, " Jehovah hath sent us ; " but by
being sent is every where signified in an internal
sense to go forth, as in John : " They have received
and have known truly, that I went forth from Thee,
and have believed that Thou hast sent Me," xvii. 8.
In hke manner in other places, as in the same Evan
gelist : " God sent not his Son into the world, to
judge the world, but that the world may be saved
by Him," iii. 17. Again: "He who honoreth not
the Son, honoreth not the Father, who sent Him,"
v. 23 ; besides many other passages. In like man
ner it is said of the holy of the spirit, that it was
sent, that is, that it goeth forth from the Divine
of the Lord, as in John: "Jesus said, When the
Comforter shall come, whom 1 am about to send
to you from the Father, the Spirit of Truth, which
goeth forth from the Father, He shall testify of
Me," xv. 26. Again: " If I go away, I will send
the Comforter to you," xvi. 5, 7. Hence the Proph
ets were called the sent, because the words which
they spake went forth from the holy of the spirit of
the Lord. And whereas all divine Truth goes
forth from Divine Good, the expression to be sent
is properly predicated of Divine Truth. Hence
also it is evident what it is to go forth, viz., that he
who goes forth, or that which goes forth, is of him
from whom it goes forth. — A. C. 2397.

The Supreme Reason for the Incarnation ol
the Lord.
98. That a conjunction of the Infinite and
Supreme Divinity ' with the human race was
effected by the Humanity of the Lord made Divine,
and that this conjunction was the cause of the

Lord's coming into the world, is an arcanum
respecting which many are inquisitive in their own
minds, and because they do not comprehend it,
they do not believe it ; and as they do not believe
it, by reason of their not comprehending it, it be
comes a stumbling block to them. That this is
the case has been given me to know by much ex
perience concerning those who come into the
other life. There are very many, including almost
the greatest part of those who passed for men of
ingenuity in this world, who, when they think that
the Lord was made Man, and was as another man
in his external form, and that He suffered, and
that, notwithstanding, He governs the universe,
instantly filled the sphere with scandals, by reason
that this was a scandal, or stumbling block, to
them in their life of thw body, although they then
kept their thoughts secret, and adored Him with
external sanctity. For, in the other life, the inte
riors are laid open, and are manifested by the
sphere that, is thence diffused : hence it is mani
festly perceived what had been their faith, and
what they had thought concerning the Lord. This
being the case, it may be expedient briefly to ex- '
plain how the matter really is. After all the
celestial principle in man was lost, that is, all love
to God, so that there remained no longer any will
to what was good, the human race was separated
from the Divinity, since nothing joins fhem to
gether but love, and when there was ho love, dis
junction took place, the consequence of which is
destruction and extirpation. A promise was
therefore then made concerning the Lord's coming
into the world, who should unite the Humanity to
the Divinity, and, through this union, should effect
conjunction of the human race in himself by a
faith grounded in love and charity. From the time
of the first promise, (concerning which see Gen.
iii. 25,) faith, grounded in love to the Lord who
was to come, was effective of. conjunction : but
when there was no longer any such faith remain
ing throughout the earth, then the Lord came, and
united the Human Essence to the Divine, so that
they became altogether a one, as he himself ex
pressly declares. He at the same time taught the
way of truth, showing that every one who should
believe on him, that is, should love him and the
things appertaining to him, and who should be
principled in his love, which is extended towards
the whole human race, should be conjoined with
him, and be saved. When the Humanity was
made Divine, and the Divinity Human, in the
Lord, then the influx of the Infinite or Supreme
Divinity had place with man, which could never
otherwise have existed. Hence, also, there was a
dispersion of the direful persuasions of falsity, and
of the direful lusts of evil, with which the world of
spirits was overcharged, and was continually over
charging more and more, in consequence of the
souls that were continually collecting in it from
this world ; and they who were in those evils and
falsities were cast into the hells, and thus were
separated. Unldss such a dispersion had been
effected, mankind must have totally perished, they
being governed by spirits from the Lord ; nor was
there any other method of effecting such disper
sion, as no operation of the Divinity upon man's
internal sensual principles was practicable through
the rational principle, this principle being far be
neath the Supreme Divinity not united with the
Humanity. Not to mention other arcana of a
still deeper nature, which cannot possibly be ex
plained to the apprehension of any man. — A. C.
2034.

32

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

The Glorification.
99. Inasmuch as it now follows concerning the
separation of the former human, which the Lord
had from the mother, and at length concerning its
full rejection, it is to be known that the Lord suc
cessively and continually, even to the last of his
life, when He was glorified, separated from Him
self and put off that which was merely human,
viz., what He derived from the mother, till at
length He was no longer her Son, but the Son of
God, as well with respect to nativity as concep
tion, and thus one with the Father, and Himself
Jehovah. — A. C. 2649.
100. The external man is nothing else but an
instrumental or organical something, having no
life in itself, but receiving life from the internal
man, by which it appears as if the external man
had life from itself. With the Lord, however,
after He had expelled hereditary evil, and thus had
purified the organical substances or vessels of the
human essence, these also received life ; so that
the Lord, as He was life with respect to the inter
nal man, became life also with respect to the
external man. This is what is signified by glori
fication, as mentioned in John : " Jesus said, Now
is the Son of Man glorified, and God is glorified in
Him. If God be glorified in Him, God shall also
glorify Him in Himself, and shall straightway
glorify Him," xiii. 31, 32. And again : " Father,
the hour is come ; glorify thy Son, that thy Son
also may glorify Thee. And now, O Father, glorify
thou Me with thine own self, with the glory which
I had with thee before the world was," xvii. 1, 5.
And again : Jesus said, " Father, glorify thy
name. Then came there a voice from heaven,
saying, I both have glorified it, and will glorify it
again," xii. 28. — A. C. 1603.
101. The Lord, by the most grievous temptation
combats, reduced all things in Himself into divine
order, insomuch that there remained nothing at
all of the human which He had derived from the
mother ; so that He was not made new as another
man, but altogether divine ; for man, who is made
new by regeneration, still retains in himself an
inclination to evil, yea, evil itself, but is withheld
from evil by an influx of the life of the Lord's
love, and this by' exceedingly strong power;
whereas the Lord entirely cast out every evil
which was hereditary to Him from the mother,
and made Himself divine, even as to the vessels,
that is, as to truths ; this is what in the Word is
called glorification. — A. C. 3318.
102. The union of the Lord's Human Essence
with his Divine Essence was not affected at once,
¦but successively through the whole course of his
life, from infancy to the last period of his life in
the world : thus He ascended continually, to glori
fication, that is, union ; which is what we read in
John : " Jesus said, Father, glorify thy name.
Then came there a voice from heaven, saying, I
both have glorified it, and will glorify" it again."
xii. 28. —A. C. 2033.
What the Internal and External Man properly
is, as further explanatory of the Lord's Glo
rification. 103. What the internal man is, and what the
external, is known to few, if any, in the present
day. It is generally supposed that they are one
and the same ; and the reason of this supposition
is, because the generality of persons believe that
they do what is good, and think what is true of

themselves, or from proprium, this being a neces
sary consequence of submission to its influence.
. . . The internal man is as distinct from the
external as heaven from earth. Both the learned
and the unlearned, when reflecting on the sub
ject, entertain no other conception respecting the
internal man but as consisting of thought, because
it is within ; and believe that the external man is
the body, with its sensual and voluptuous princi
ple, because they are without. Thought, however,
which is thus ascribed to the internal man, does
not, in fact, belong thereto; for in the internal
man there are nothing but goods and truths derived
from the Lord, conscience being implanted in the
interior man by the Lord. Thus the wicked, yea,
the very worst of men, and even those who are
destitute of conscience, have a principle of
thought ; hence it is evident that the faculty of
thought does not belong to the internal, but to the
external man. That the material body, with its
sensual and voluptuous principle, does not consti
tute the external man, is manifest from this con
sideration, that spirits, who have no material
bodies, have an external man as well as men on
earth. . . . The internal man is formed of
what is celestial and spiritual ; and the external
man of sensual things, not belonging to the body,
but derived from bodily things ; and this is the
case not only with man, but also with spirits. —
A. C. 978. , >
104. They who have only a general idea concern
ing the internal and external man, believe that it is
the internal man which thinks and which wills, and
the external which speaks and acts, since to think
and to will is somewhat internal, and thence to
speak and to act is external. But it is to be
noticed that not only the internal man thinks and
wills, but also the external. — A. C. 9702, 9703.
105. It is scarcely known at this day what the
external man is ; for it is supposed that the things
appertaining to the body alone constitute tlie ex
ternal man, as his sensuals, namely,-the touch, the
taste, the smell, the hearing, and the sight ; as
also the appetites and pleasures. But these only
constitute the outermost man, which is merely cor
poreal. The external man properly is constituted
by scientifics appertaining to the memory, and
affections appertaining to the love with which man
is imbued ; also by the sensuals which are proper
to spirits, with the pleasures which likewise apper
tain to spirits. That these properly constitute the
external or exterior man, may appear from men in
another life, or from spirits who, in like manner,
have an external man, and an interior, and conse
quently an internal man. This body is only as an
integument or shell, which is dissolved, in order
that man may truly live, and that all things apper
taining to him may become more excellent. —
A. C. 1718. The Lord's Hereditary Evil.
106. It may be a matter of surprise to many, to
hear it said that hereditary evil from the mother was
with the Lord ; but . . . it c mnot be doubted
that it was so. It is altogether impossible for any
man to be born of a human parent, but he must
thence derive evil. But there is a difference be
tween hereditary evil which is derived from the
father, and that which is derived from the mother.
Hereditary evil from the father is more interior,
and remains to eternity, for it can never be eradi
cated : the Lord had no such evil, since He was
born of Jehovah as his Father, and thus, as to in-

WRITINGS OF EMANUEL SWEDENBORG.

33

ternals, was Divine, or Jehovah. But hereditary
evil from the mother appertains to thfeexternal
man : this was attached to the Lord. TThus the
Lord was born as another man, and had infirmities
as another man. That He derived hereditary evil
from the mother, appears evidently from the cir
cumstance of his enduring temptations ; for it is
impossible that any one should be tempted who
has no evil, evil being that in man which tempts,
and by which he is tempted. That the Lord was
tempted, and that He endured temptations a thou
sand times more grievous than any man can possi
bly sustain, and that He endured them alone, and
by his own proper power overcame evil, or the
devil and all hell, is also manifest. It is not possi
ble for any angel to be tempted by the devil, be
cause, being in the Lord, the evil spirits cannot
approach him even distantly, as they would be in
stantly seized with horror and fright ; much less
could hell approach to the Lord, if He had been
born Divine, that is, without an adherence of evil
from the mother. That the Lord also bore the
iniquities and evils of mankind, is a form of speak
ing common with preachers ; but for Him to take
upon Himself iniquities and evils, except in an
hereditary way, was impossible. The Divine Na
ture is not susceptible of evil. Wherefore, that
he might overcome evil by his own proper strength,
which no man ever could, or can do, and might
thus alone become righteousness, He was willing
to be born as another man. There otherwise
would have been no need that He should be born ;
for He might have assumed the Human Essence
without nativity, as He had formerly done oc
casionally, when He appeared to those of the Most
Ancient Church, and likewise to the prophets
But in order that He might also put on evil, to
fight against and conquer it, and might thus at the
same time join together in Himself the Divine Es
sence and the Human Essence, He came into the
world. The Lord, however, had no actual evil, or
evil that was his own; as He Himself declares in
John : " Which of you convicteth me of sin ? "
viii. 46.  4. C. 1573.
The Lord made his Human Divine by his
own proper Ability.
107. It is known that the Lord was born as an
other man, and that when an infant, He learned to
speak as another infant and that He next grew in
science, also in intelligence and wisdom ; hence
it is evident, that his human was not Divine from
nativity, but that He made it Divine by his own
proper ability. That it was done by his own prop
er ability was because He was conceived by Je
hovah, and hence the inmost of his life was Jehovah
Himself; for the inmost of the life of every man,
which is called soul, is from the father, but what
that inmost puts on, which is called body, is from
the mother. That the inmost of life, which is from
the father, is continually flowing in and operating
upon the external, which is from the mother, and
endeavoring to make this like to itself, even in the
womb, may be manifest from sons, in that they are
.born to the natural inclination of the father, and in
some cases grandsons and great-grandsonsvto the
natural inclinations of the grandfather and great
grandfather: the ground and reason of this is, be
cause the soul, which is from the father, continu
ally wills to make the external, which is from the
mother, hke to itself. Since this is the case with
man, it may be manifest that it was especially the
case with the Lord, His inmost was the Divine
Itself, because Jehovah Himself, for He was his
only-begotten Son; and inasmuch as the inmost
5

was the Divine Itself, could not this, more than in
the case, of any man, make the external, which was
from the mother, an image of itself, that is, like to
itself, thus make the human, which was external,
and. from the mother, Divine ? and this by his own
proper ability, because the Divine, which was in
most, from which He operated into the human, was
his, as the soul of man, which is the inmost, is his.
And whereas the Lord advanced according to
divine order, He made his human, when He was in
the world, to be divine truth ; but afterwards,
when He was fully glorified, He made it to be
divine good, thus one with Jehovah. — A. C. 6716.
The Lord did not acknowledge Mary as his
Mother, because, as to his Inmost, He was
not her Son.
108. It is believed that the Lord, as to the Hu
man, not only was, but also is, the Son of Mary ;
but in this the Christian world is under a delusion.
That He was the. Son of Mary, is true ; but that
He is so still, is not true ; for by acts of redemp
tion, He put off the Human from the mother, and
put on a Human from the Father ; thence it is,
that the Human of the Lord is Divine, and that, in
Him, God is Man, and Man God. That He put
off the Human from the mother, and put on a Hu
man from the Father, which is the Divine Human,
may be seen from this, that He never called Mary
his Mother, as may be evident from these passages :
" The mother of Jesus said to Him, They have no
wine. Jesus said to her, Woman, what is it to Me
and thee ? My hour is not yet come," John ii. 4.
And in another place : " Jesus from the cross
seeing his mother, and the disciple standing by,
whom He loved, saith to his mother, Woman, be
hold thy Son ! Then He saith to the disciple, Be
hold thy mother ! " xix. 26, 27. And once that He
did not acknowledge her : " It was told Jesus by
some, saying, Thy mother and thy brethren are
standing without, and wish to see Thee. Jesus,
answering, said, My mother and my brethren are
those who hear the Word of God, and do it,"
Luke viii. 20, 21 ; Matt. xii. 46-49 ; Mark iii.
31-35. Thus the Lord did not call her mother,'
but woman, and gave her to John as a mother ; in
other places she is called his mother, but not by
his own mouth. This also is confirmed by this,
that He did not acknowledge Himself to be the
Son of David, for it is read in the Evangelists,
" Jesus asked the Pharisees, saying, What think
ye of Christ ? Whose Son is He ? They say to
Him, David's. He saith to them, How, then, doth
David, in the spirit, call Him his Lord, saying,
The Lord said to my Lord, Sit on my right hand,
until I make thine enemies thy footstool. If, then,
David calleth Him Lord, how is He his Son ? And
no one was able to answer Him a word," Matt.
xxii. 39^44 ; Mark xii. 35-37 ; Luke xx. 41-44 ;
Psalm ex. 1. To the above I shall add this
news. It was once given me to speak with Mary
the mother. She passed by some time since, and
appeared in heaven over my head, in white raiment,
as of silk ; and then, stopping a little while, she
said that she was the mother of the Lord, because
He was born of her, but that, when He became
God, He put off all the Human which, He had from
her, and that therefore she worships Him as her
God, and that she is not willing that any one
should acknowledge Him for her Son, because in
Him all is divine. From these things, this truth
shines forth, that thus Jehovah is Man, as in the
firsts, also in the lasts, according to these words :
" I am the Alpha and the Omega, the Beginning
and the End, He who is, and who was, and who is

34

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

to come, the Almighty," Rev. i. 8,11. "John,
when he saw tlie Son of Man in the midst of the
seven candlesticks, fell at his feet as dead ; but He
put his right hand upon him, saying, I am the
First and the Last," Rev. i. 13, 17; xxi. 6.
" Behold, I come quickly, that I may give to every
one according to his work. I am the Alpha and
the Omega, the Beginning and the End, the
First and the Last," xxii. 12, 13. And in Isaiah :
" Thus said Jehovah, the King of Israel, and his
Redeemer, Jehovah of hosts, I am the First and
the Last," xliv. 6 ; -xlviii. 12. — T. C. R. 102.
Why the Lord spake and prayed to the Father
as to Another.
109. So long as the Lord was in a state of
temptation, He spake with Jehovah as with anoth
er ; but so far as his human essence was united
to his Divine, He spake with Jehovah as with
Himself. This is evident from many passages in
the Evangelists, and also from many in the Proph
ets, and'in David. The reason is plain from what
has been said above concerning the hereditary
from the mother; in proportion as any thing of
this remained, He was as it were absent from Je
hovah, but in proportion as this was extirpated,
He was present, and was Jehovah Himself. —
A. C. 1745.
110. So far as the Lord was in the human not
yet made Divine, so far He was in humiliation ;
but so far as He was in the human made Divine,
so far He could not be in humiliation, for so far
He was God and Jehovah, That He was in hu
miliation when in the human not yet made Di
vine, was because the human, which He derived
from the mother, was hereditary evil, and this
could not approximate to the Divine without hu
miliation ; for man in genuine humiliation divests
himself of all ability to think and do any thing
from himself, and leaves himself altogether to the
Divine, and thus accedes to the Divine. The
Divine was indeed in the Lord, becjuse He was
conceived of Jehovah, but this appeared remote,
so far as his human was in the maternal heredi
tary ; for in spiritual and celestial things, dissi
militude of state is what causes removal and
absence, and similitude of state is what causes
approach and presence ; and it is love which
makes similitude and dissimilitude. From these
things now it may be manifest, whence was the
state of humiliation with the Lord when He was
in the world; but afterwards, when He put off the
human which He derived from the mother, inso
much that He was no longer her son, and put on
the Divine, then the state of humiliation ceased,
for then He was one with Jehovah. — A. C. 6866.
111. Whereas the Lord had from the beginning
a humanity from the mother, and successively put
off the same, therefore, during his abode in the
world, He passed through two states, one a state
of humiliation, or emptying Himself, and the other
a state of glorification, or union with the Divinity
which is called the Father. The state of humili
ation was at the time and in the degree that He
was in the humanity from the mother, and the
state of glorification, at the time and in the de
gree that He was in the humanity from the Fa
ther. In the state of humiliation He prayed unto
the Father, as to one different from Himself; but
in the state of glorification He spake with tb.3
Father as with Himself. In this latter state, He
said that the Father was in Him, and He in the
Father, and that the Father and He were one;
b;;t in the state of Vnr'iition, H? underwent

temptations, and suffered the cross, and pnyed
unto the|^ather not to forsake Him ; for the Di
vinity could not be tempted, much less could it
suffer the cross. Hence then it appears, that by
temptations, and continual victories therein, and
by the passion of the cross, which was the last
of those temptations, He entirely conquered the
hells, and fully glorified the humanity, as was
shown above. That the Lord put oft" the human
ity from the mother, and put on the humanity from
the Divinity Himself, which is called the Father,
appears also from this consideration, that so
often as the Lord spake by his own mouth unto
the mother, He did not call her mother, but
woman. — L. 35.
112. That the Lord adored and prayed to Je
hovah his Father, is known from the Word in the
Evangelists, and this as if to a Being different
from Himself, although Jehovah was in Him. But
the state in which the Lord then was, was his
state of humiliation; the quality of which was de
scribed in the First Part, namely, that He was
then in the infirm human derived from the mother.
But so far as He put off that human, and put on
the Divine, He was in a different state, which is
called his state of glorification. In the former
state He adored Jehovah as a Person different
from Himself, although He was in Himself; for,
as stated above, his internal was Jehovah ; but in
the latter, namely, the state of glorification, He
spake with Jehovah as with Himself, for He was
Jehovah Himself. But how these things are can
not be conceived, unless it be known what the
internal is, and how the internal acts upon the
external ; and, further, how the internal and exter
nal are distinct from each other, and yet joined
together. This, however, may be illustrated by
its like, namely, by the internal in man, and its
influx into, and operation upon, his external. The
internal of man is that by which man is man, and
by which he is distinguished from brute animals.
By this internal he lives after death, and to eter
nity ; and by this he is capable of being elevated
by the Lord amongst angels. It is the very first
form by virtue of which he becomes, and is, a
man. By this internal the Lord is united to man.
The heaven nearest to the Lord consists of these
human internals ; this, however, is above the in
most angelic heaven, wherefore these internals are
of the Lord Himself. Those internals of men
have not life in themselves, but are forms recipient
of the life of the Lord. In proportion, then, as
man is in evil, whether actual or hereditary, he is
as it were separated from this internal, which is
of the Lord and with the Lord, consequently, is
separated from the Lord ; for, although this inter
nal be adjoined to man, and inseparable from him,
still, as far as man recedes from the Lord, so far
he as it were separates himself from it This sep
aration, however, is not an evulsion from it, for
man would then be no longer capable of living
after death ; but it is a dissent and disagreement
of those faculties of man which are beneath it,
that is, of the rational and external man. In pro
portion to this dissent and disagreement, there is
a disjunction ; but in proportion as there is no dis
sent and disagreement, man is conjoined by the
internal to the Lord ; and this is effected in pro
portion as h'e is in love and charity, for love and
charity conjoin. Thus it is in respect to man.
But the internal of the Lord was Jehovah Him
self, inasmuch as He was conceived of Jehovah,
who cannot be divided and become another's, as
th? inf.?rnil of a son who is conceived of a human

WRITINGS OF EMANUEL SWEDENBORG.

35

father ; for the Divine is not capable of division,
like the human, but is one and the same, and is
permanent.. With this internal the Lord united
the human essence ; and because the internal of
the Lord was Jehovah, it was not a form recipient
of life, as the internal of man is, but was life it
self. "His human essence also, byjmion, was in
like manner made life; wherefore the Lord so
often says that He is life; as in John: "As the
Father hath life in Himself, so hath He given to
the Son to have life in Himself," ch. v. 26 ; be
sides other passages in the same Evangelist, as
ch. i. 4 ; v. 21 ; vi. 33, 35, 48 ; xi. 25. In propor
tion, therefore, as the Lord was in the human,
which He received hereditarily from the mother,
He appeared distinct from Jehovah, and adored
Jehovah as one different from Himself; but in
proportion as He put off this human, the Lord
was not distinct from Jehovah, but one with Him.
The former state, as remarked above, was the
Lord's state of • humiliation, bat the latter was his
state of glorification. — A. C. 1999.
The Lord's Glorification imaged in the
Regeneration of Man.
113. The state .of the Lord's glorification may
in some manner be conceived from the state of
the regeneration of man, for the regeneration of
man is an image of the Lord's glorification. When
man is regenerated, he then becomes altogether
another, and is made new ; therefore, also, when
he is regenerated, he is called born again, and
created anew; then, although he has a similar
face, and a' similar speech, yet his mind is not
similar ; his mind, when he is regenerated, is open
towards heaven, and there dwells therein love to
the Lord, and charity towards his neighbor, with
faith. It is the mind which makes another and a
new man. Change of state cannot be perceived
in the body of man, but in his spirit, the body
being only the covering of his spirit, and when it
is put off, then his spirit appears, and this in alto
gether another form when he is regenerated, for
it has then the form of love and charity, in beauty
inexpressible, instead of its pristine form, which
was that of hatred and cruelty, with a deformity
also inexpressible. Hence it may appear what a
regenerate person is, or one that is born again, or
created anew, viz., that he is altogether another
and a new man. From this image it may in some
measure be conceived what the glorification of
the Lord is. He was not regenerated as a man,
but was made divine, and this from the veriest
divine love, for He was made Divine Love itself.
' What his form then was, was made apparent to
Peter, James, and John, when it was given them
to see Him, not with the eyes of the body, but
with the eyes of the spirit, viz., that his counte
nance . shone like the sun, Matt xvii. 2 ; and
that this was his Divine Human, appears from
the voice which then came out of the cloud, say
ing, " This is my beloved Son," verse 5. — A. C.
3212.The Lord's whole Life a continual Temptation
and Victory.
114. That the life of the Lord, from his earliest
childhood even to the last hour of his life in the
world, was a continual temptation and continual
victory, appears from several passages in the
Word of the Old Testament ; and that it did not
cease with the temptation in the wilderness, is
evident from these words in Luke: "After that
the devil bad finished all the temptation, he de

parted from Him for a season," iv. 13 ; also from
this, that He was tempted even to the death of the
cross, thus to the last hour of his life in the world.
Hence it appears that the Lord's whole life in the
world, from his earliest childhood, was a continual
temptation and continual victory; the last was,
when he prayed on the cross for his enemies, thus
for all on the face of the whole earth. In the
Word of the life of the Lord with the Evangelists,
no mention is made, except the last, of any other
than his temptation in the wilderness ; others were
not disclosed to the disciples ; those which were
disclosed appear, according to the literal sense,
so light as scarcely to be any thing; for so to
speak and so to answer is not any temptation;
when yet it was more grievous than any human
mind can conceive or believe. No one can know
what temptation is unless he has been in it. The
temptation which is related in Matt. iv. 1-11 ;
Mark i. 12, 13 ; Luke iv. 1-13, contains in a sum
mary the Lord's temptations, namely, that, out of
love towards the whole human race, He- fought
against the loves of self and of the world, with
which the hells were replete. All temptation is
made against the love in which man is, and the
degree of the temptation is according to the de
gree of the love. If it is not against the love,
there is no temptation. To destroy any one's love
is to destroy his very life, for love is life. The
life of the Lord was love towards the whole hu
man race, which was so great, and of such a na
ture,' as to be nothing but pure love. Against
this, his life, were admitted continual temptations,
as already stated, from his earliest childhood to
his last hour in the world. During all this time
the Lord was assaulted by all the hells, which
were continually overcome, subjugated, and con
quered by Him ; and this solely out of love to
wards the human race. And because this love
was not human, but divine, and all temptation is
great in proportion as the love is great, it may
be seen ho* grievous were his combats, and how
great the ferocity with which the hells assailed
Him. That these things were so I know of a
certainty.— .#. C. 1690.
115. That the Lord, more than all in the uni
verse, underwent and sustained most grievous
temptations, is not so fully known from the
Word, where it is only mentioned that He was in
the wilderness forty days, and was tempted of. the
devil. The temptations themselves which He then
had, are not described except in a few words ; nev
ertheless these few involve all ; as what is men
tioned in Mark, ch. i. 12, 13, that He was with
the beasts, by which are signified the worst of the
infernal crew ; and what is elsewhere related, that
He was led by the devil upon a pinnacle of the
Temple, and upon a high mountain, which are
nothing else but representatives of the most griev
ous temptations which he suffered in the wilder
ness.— A. C. 1663.
Use of the Temptations of the Lord.
116. Good cannot be conjoined with truth, in
the natural man, without combats, or, what is the
same, without temptations. That it may be known
how the case is in respect to man, it may be briefly
told : man is nothing else but an organ, or vessel,
which receives life from the Lord, for man does
not live from himself. The life, which flows in
with man from the Lord, is from his divine love ;
this love,, or the life thence, flows in and applies
itself to the vessels, which are in man's rational,
and which are in his natural : these vessels with

36

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

man are in a contrary situation in respect to the
influent life, in consequence of the hereditary evil
into which man is born, and of the actual evil
which he procures to himself; but as far as the
influent life can dispose the vessels to receive it,
so far it does dispose theirr. . . . Good itself,
which has life from the Lord, or which is life, is
what flows in and disposes ; when therefore these
vessels, which are variable as to forms, are in a
contrary position and direction in respect to the
life, as was said, it may be evident that they must
be reduced to a position according to the life, or
in compliance with the life. This can in no wise
be effected, so long as man is in that state into
which he is born, and into which he has reduced
himself, for the vessels are not obedient, being
obstinately repugnant, and opposing with all their
might the heavenly order, according to which the
life acts ; for the good which moves them, and
with which they comply, is of the love of self and
the world, which good, from the crass heat which
is in it, causes them to be of such quality ; where
fore, before they can be rendered compliant, and
be made fit to receive any thing of the life of the
Lord's love, they must be softened. This soften
ing is effected by no other means than by temp
tations ; for temptations remove those things which
pertain to self-love, and to contempt of others in
comparison with self, consequently things which
pertain to self-glory, and also to hatred and re
venge thence arising. When, therefore, the ves
sels are somewhat tempered and subdued by
temptations, then they begin to become yielding
to, and compliant with, the life of the Lord's love,
which continually flows in with man. Hence then
it is, that good begins to be conjoined to truths,
first in the rational man, and afterwards in the
natural  Hence is the reason why man
is regenerated, that is, is made new, by tempta
tions, or, what is the same, by spiritual combats,
and that he is afterwards gifted with another
temper or disposition, being made m||d, humble,
simple, and contrite in heart. From these con
siderations it may now appear what use tempta
tions promote, viz., this, that good from the Lord
may not only flow in, but may also dispose the
vessels to obedience, and thus conjoin itself with
them. . . . But as to what respects the Lord,
He, by the most grievous temptation-combats,
reduced all things in Himself into divine order,
insomuch that there remained nothing at all of
the human which He had derived from the mother,
so that He was not made new as another man,
but altogether divine ; for man, who is made new
by regeneration, still retains in himself an incli
nation to evil, yea, is evil itself, but is withheld
from evil by an influx of the life of the Lord's
love, and this by exceedingly strong power ;
wljereas, the . Lord entirely cast out every evil
which was hereditary to Him from the mother,
and made Himself divine even as to the vessels,
that is, as to truths. That is what in the Word
is called glorification. — A. C. 3318.
The Lord, in Glorification, did not transmute
or change his Human Nature into Divine,
but put oil the Human and put on the Divine.
117. That the Lord had a Divine and a.Hu-
man, the Divine from Jehovah as Father, and the
Human from the Virgin Mary, is known. Thence
it is that He was God and Man, and thus He had
a divine essence and a human nature', the divine
essence from the Father, and the human nature

from the mother ; and thence He was equal to the
Father as to the Divine, and less than the Father
as to the Human ; and, also, that He did not
transmute or change this human nature from the
mother into the divine essence, nor commix it
with the divine essence, as the doctrine of faith,
which is called the Athanasian Creed, teaches ;
for the human nature cannot be transmuted into
the divine essence, nor can it be commixed with
it. And yet it is according to the same doctrine
that the Divine assumed the Human, that is, united
itself to it, as a soul to its body, so that they were
not two, hut one person. From this it follows,
that He put off the Human taken from the mother,
which in itself was like the human of another man,
and thus material, and put on a Human from the
Father, which in itself was like his Divine, and
thus substantial, from which the Human also was
made Divine. — L. 35.
The Glorification fully completed by the
Passion of the Cross.
118. The reason why the union itself was fully
effected by the passion of the cross, is, because
that was the last temptation which the Lord under
went in the world, and conjunction is effected by
temptations ; for in them man, to appearance, is
left to himself alone, although he is not left, for
God is then most really present in the inmost of
him, and supports him ; wherefore, when any one
conquers in temptation, he is most intimately con
joined to God ; and the Lord then was most inti
mately united to God his Father. That the Lord
in the passion of the cross was left to Himself,
is evident from this his exclamation upon the
Cross : " O God, why hast thou forsaken Me ? "
and also from these words of the Lord : " No one
taketh life from Me, but I lay it down of Myself;
I have the power of laying it down, and I have
the power of taking it again ; this commandment
I have received from my Father," John x. 18.
From these passages, now, it may be evident, that
the Lord did not suffer as to the Divine, but as
to the Human ; and that then an inmost and
thus a complete union was effected. — T. C. R
126. 119. Concerning the Glorification, by which
is meant the unition of the Divine Human of the
Lord with the Divine of the Father, that it was
fully completed by the passion of the cross, the
Lord thus speaks : " After Judas went out, Jesus
said. Now the Son of Man is glorified, and God is
glorified in Him ; if God be glorified in Him, God
will also glorify Him in himself, and will presently
glorify Him," John xiii. 31, 32. Here glorification
is said both of God the Father and of the Son, for
it is said, God is glorified in Him, and God will
glorify Him in Himself: that this is to be united is
manifest. " Father, glorify thy Son, that thy Son
also may glorify Thee," xvii. 1, 5. It is thus said,
because the unition was reciprocal, and as it is
said, " The Father in Him and He in the Father."
" Now my soul is troubled ; and He said, Father,
glorify thy name ; and a voice came out from
heaven, I both have glorified, and will glorify
again," xii. 27, 28. This was said because the
unition was effected successively. " Ought hot
Christ to suffer this, and enter into his glo'ry?"
Luke xxiv. 26. Glory, in the Word, when it is
used concerning the Lord, signifies divine truth
united to divine good. From these it is very mani
fest, that the Human of the Lord is Divine. — T.
C. R 128.

WRITINGS OF EMANUEL SWEDENBORG.

37

The Resurrection.
120. Since the Human of the Lord was glorified,
that is, was made Divine, therefore, after death,
He rose again on the third day, with His whele
body ; which is not the case with any man ; for
man rises again only as to the spirit, but not as
to the body. That man might know, and no
one doubt but that the Lord rose again with
the whole body, He not only said it by the
angels, who were in the sepulchre, but also
showed Himself in his human body before his dis
ciples, saying to them, when they believed that
they saw a spirit, "See my hands and my feet,
that it is I Myself; feel of Me and see, for a spirit
hath not flesh and bones, as ye see Me have. And
when He had said this, He showed them his hands
and his feet," Luke xxiv. 39, 40 ; John xx. 20.
And further : " Jesus said to Thomas, Reach hither
thy finger, and see my hands ; and reach thy hand,
and thrust it into my side, and be not faithless, but
believing. Then said Thomas, My Lord and my
God," John xx. 27, 28. That the Lord might
more fully prove to them, that He was not a spirit,
but a man, He said to the disciples, " Have ye
here any food ? And they gave Him a piece of
broiled fish, and of a honeycomb, which He took
and ate before them," Luke xxiv. 41-43. Since
his body now was not material, but substantial and
divine, therefore He " came in to the disciples while
the doors were shut," John xx. 19, 26. And after
He had been seen " He became invisible," Luke
xxiv. 31. The Lord being now such, was taken
up, and sat at the right hand of God ; for it is said
in Luke, " It came to pass- when Jesus was bless
ing the disciples, Ifc departed from them, and was
carried up into heaven," xxii. 51. And in Mark :
" After He had spoken to them, He was received
up into heaven, and sat at the right hand of God,"
xvi. 19. To sit at the right hand of God, signifies
divine omnipotence. — L. 35.
121. The Lord made the very corporeal in Him
self divine, as well the sensuals thereof as the
recipients, wherefore also He rose again from the
sepulchre with his body, and likewise after his
resurrection said to the disciples, " See my hands
and my feet that it is I Myself; handle Me and
see, for a spirit hath not flesh and bones as ye see
Me have," Luke xxiv. 39. Most persons at this
day, who are of the church, believe that every one
is to rise again at the last day, and then with the
body ; which opinjon is so universal, that scarcely
any one from doctrine believes otherwise ; but this
opinion has prevailed on this account, because the
natural man supposes that it is the body alone
which lives, wherefore unless he believed that the
body was again to receive life, he would altogether
deny a resurrection. The case, however, is this :
man rises again immediately after death, and then
appears to himself in the body altogether as in the
world, with such a face, with such members, arms,
hands, feet, breast, belly, loins ; yea, also, when he
sees himself and touches himself, he says that he
is a man as in the world ; nevertheless it is not his
external, which he carried about in the world, that
he sees and touches, but it is the internal, which
constitutes that very human which lives, and which
had an external about itself or out of the single
things of itself, whereby it could be in the world,
and act suitably there and perform its functions ;
the earthly corporeal is no longer of any use to it,
it being in another world where are other functions,
and other powers and abilities, to which its body,
such as it has there, is adapted : this body it sees
with its eyes, not those which it had in the world,

but those which it has there, which are the eyes
of its internal man, and out of whicl through the
eyes of the body it had before seen worldly and ter
restrial things : it also feels it with the touch, not
with the hands or sense of touch which it enjoyed
in the world, but with the hands and sense of
touch which it there enjoys, which is that from
which its sense of touch in the world existed : every
sense also is there more exquisite and more perfect,
because it is the sense of the internal of man set
loose from the external, for the internal is in a
more perfect state, inasmuch as it gives to the
external the power of sensation, but when it acts
into the external, lis in the world, then the sensa
tion is rendered dull and obscure : moreover it is
the internal which is sensible of the internal, and
the external which is sensible of the external ;
hence it is that men after death see each other, and
are in society together according to the interiors ;
that I might be certain as to these things, it has also
been given me to touch spirits themselves, and to
speak frequently with them on this subject. Men
after death, who are then called spirits, and they
who have iived in good, angels, are greatly sur
prised that the man of the church should believe,
that he is not to see eternal life until the last day,
when the world shall perish, and that then he is to
be again clothed with the dust which had been re
jected, when yet the man of the church knows that
he rises again after death ; for who does not say,
when a man dies, that his soul or spirit afterwards
is in heaven or in hell ; and who does not say of his
own infants who are dead, that they are in heaven ;
and who does not comfort a sick person, or also
one condemned to death, by the assurance that he
shall shortly come into another life ? And he who
is in the agony of death, and is prepared, believes
no otherwise ; yea, also, from that belief many claim
to themselves the power of delivering others from
places of damnation, and of introducing them into
heaven, and of making masses for them. Who
does not know what the Lord said to the. thief?
" To day shalt thou be with Me in paradise," Luke
xxiii. 43 ; and what he said concerning the rich
man and Lazarus, that " the former was translated
into hell, but the latter by angels in heaven," Luke
xvi. 22, 23 ; and who is not acquainted with what
the Lord taught concerning the resurrection, " that
He is not the God of the dead, but of the living,"
Luke xx. 38. Man is acquainted with these things,
and also he so thinks and so speaks, when he thinks
and speaks from the spirit, but when from doctri
nals, he says quite otherwise, namely, that he is not
to rise again till the last day ; when yet it is the
last day to every one when he dies, and likewise
then is his judgment, as some also speak. These
things are said to' the intent it may be known, that
no man rises again in the body with which he was
clothed in the world, but that the Lord so arose, and
this because He glorified or made divine his body,
while He was in the world. — A. C. 5078.
The Redemption.
122. Redemption itself was a Subjugation of
the Hells, and an establishment of Order in the
Heavens, and thereby a preparation for a new
spiritual church. That these three things are re
demption, I can say in all certainty, since the Lord .
also at this day is performing a redemption, which ,
He commenced in the year 1757, .together with:
the Last Judgment, which was then performed.
This redemption has continued from that time even .
to this : the reason is, because at this time is the
second coming of the Lord" ; and a New Church i&<

38

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

to be instituted, which cannot be instituted Unless
there be first a subjugation of the hells, and an
establishment of order in the heavens. . . That
the subjugation of the hells, the establishment of
order in the heavens, and the institution of a' New
Church, were redemption, is because without these
no man could have been saved : they follow, also,
in order ; for first the hells are to be subjugated be
fore a new angelic heaven can be formed ; and this
is to be formed before a New Church upon earth
can be instituted ; for men in the world are so con
joined with the angels of heaven and the spirits
of hell, that, in the interiors of the mind on both
sides, they make one.
123. That the Lord, while He was in the world,
fought against the hells, and conquered and sub
jugated them, and thus reduced them under obe
dience to Him, is evident from many passages in
the Word, of which I shall select these few in
Isaiah: "Who is this that cometh from Edom,
sprinkled as to his garments from Bozrah, who is
honorable in his apparel, marching in the'multitude
of his strength ? I who speak in righteousness, great
to save. Wherefore art Thou red as to thy garment,
and thy garment as of one treading in the wine
press ? I have trodden the wine press alone, and of
the people not a man with Me ; therefore I trod them
in my anger, and trampled them in my wrath ;
thence their victory was sprinkled upon my gar
ments ; for the day of vengeance is in my heart,
and the year of my redeemed is come ; my arm
brought salvation to me ; I made their victory de
scend to the earth. He said, Behold my people,
they are children ; therefore He became to them
for a Savior ; for bis love and for his pity, He
redeemed them," lxiii. 1-9. These things are
concerning the battle of the Lord against the hells ;
by " the garment in which He was honorable, and
which was red," is meant the Word, to which vio
lence was offered by the Jewish people. The
battle itself against the hells, and the victory over
them, is described by this, that " He trod them in
his anger, and trampled them in his wrath." That
He fought alone, arid from his own power, is de
scribed by these words : " Of the people not a man
with Me ; my arm brought salvation to Me ; I made
their victory descend to the earth." That thereby
He saved and redeemed, by these : " Therefore
He became to them for a Savior ; for his love and
for his pity He redeemed them." That this was
the cause of his coming, is meant by these : " The
day of vengeance is in my heart, and the year of
my redeemed is come." Again in Isaiah : " He
saw that there was not any one, and was astonished
that there was none interceding ; therefore his arm
brought salvation to Him, and righteousness roused
Him up; thence he put on righteousness as a
breastplate, and the helmet of salvation upon his
head, and He put on garments of vengeance, and
covered himself with zeal as with a cloak ; then
He came to Zion a Redeemer," lix. 16, 17, 20.
In Jeremiah: "They were dismayed, their strong
ones were knocked down ; they fled apace, neither
did they look back ; that day is to the Lord Jehovah
of hosts a day of revenge, that he may take ven
geance on his enemies, that the sword may devour
and be satiated," xlvi. 5, 10: The latter and the
former are concerning the battle of the Lord against
the hells, and concerning the victory over them.
In David : " Gird thy sword upon thy thigh, O
Mighty ; thy arrows are sharp, the people shall fall
under Thee, from the heart enemies of the King.
Thy throne is for an age and forever. Thou hast
Joyed righteousness, therefore God hath anointed

Thee," Psalm xiv. 4-7 ; besides in many other
places. Since the Lord alone conquered the hells,
without help from any angel, therefore he is called
a ." Hero " and a " Man of Wars," Isaiah xliv. 15 ;
ix. 6 ; " The King of Glory, Jehovah the Mighty,
the Hero of War," Psalm xiv. 8, 10 ; " The Mighty
One of Jacob," cxxxii. 2 ; arid in many places "Je
hovah Sabaoth," that is, Jehovah of " Hosts." And-
also his advent is called the day of Jehovah, ter
rible, cruel, of indignation, of wrath, of anger, of
vengeance, of ruin, of war, of a trumpet, of a lond
noise, of tumult, &c. In the evangelists these
things are read: "Now is the judgment of this
world ; the prince of this world shall be cast out,"
John xii. 31. " The prince of this world is judged,"
xvi. 11. " Have confidence ; I have overcome the
world," xvii. 33. " I saw Satan as lightning falling
from heaven," Luke x. 18. By the world, the prince
of the world, Satan and the devil is meant hell.
Besides these things, it is described in the Reve
lation, from the beginning to the end, what the
Christian church is at this day, and also that the
Lord is about to come again, and subjugate the
hells, and make a new angelic heaven, and then
to establish a New Church upon earth. All these
things are there predicted, but they have not been
discovered till the present time : the reason is, be
cause the Revelation, as also all the prophetical
parts of the Word, was written by mere correspon
dences ; and unless these had been made known
by the Lord, scarcely any one would have been
able rightly to understand a single verse there :
but now, for the sake of the New Church, all the
things which are there are made known in the
Apocalypse Revealed, published at Amsterdam,
in the year 1766 ; and those will see them who be
lieve the Word of the Lord in Matt. xxiv. concern
ing the state of the church at the present time,
and concerning his coming. But this beligf is, as
yet, only wavering with those who have so deeply
impressed on their hearts the faith of the present
church, concerning a trinity of divine persons from
eternity, and concerning the passion of Christ, that
it was redemption itself, that it cannot be eradi
cated.— T. CR. 115, 116.
Without Redemption the Angels could not
have subsisted.
124. The reason that angels could not have sub
sisted in a state of integrity unless redemption had
been performed by the Lord, is .because the whole
angelic heaven, together with the church on earth,
is before the Lord as one man, whose internal is
the angelic heaven, and whose external is 'the
church ; or, more particularly, the highest heaven
constitutes the head ; the second and the last con
stitute the breast and middle region of the body ;
and the church on earth, the loins and feet; and
the Lord Himself is the soul and life of the whole
of this man : wherefore, unless the Lord had per
formed redemption, this man would have been
destroyed, as to the feet and loins»by the seceding
of the church on earth ; as to the gastric region,
by the seceding of the lowest heaven; as to the
breast, by the seceding of the second heaven ; and
then the head, having no correspondence with the
body, would fall into a swoon. — T. C. R. 119.
Without Redemption Wickedness would have
spread through the whole Christian Orb, in
both Worlds.
125. That without redemption by the Lord, in
iquity and wickedness would spread through the
whole Christian orb, in both worlds, the natural

WRITINGS OF EMANUEL SWEDENBORG.

39

and the spiritual, is, amongst several other reasons,
because every man, after death, comes into the
world of spirits, and then is altogether similar to
himself, such as he was before ; and at his entrance,
he cannot be restrained from conversing with de
ceased parents,, brothers, relations, and friends ;
every husband, then, first seeks his wife, and every
wife her husband ; and by the former and the latter
they are introduced into various companies of such
as outwardly appear like sheep, and inwardly are
like wolves ; and by these even those are pervert
ed, who have been devoted to piety: from this
cause, and from abominable arts, unknown in the
natural world, the spiritual world is so full of the
wicked and cunning, that it is like a pond green
with the spawn of frogs. That, intercourse with
the wicked there also effects this, may be rendered
manifest from these considerations, that whoever
associates with robbers or pirates, at length be
comes like them ; and whoever lives with adulter
ers and harlots, at length regards adulteries as
nothing ; and, also, whoever connects himself with
rebellious persons, at length does not scruple to do
violence to any one. For all evils are contagious,
and may be compared to the plague, which an in
fected person communicates by breath or perspira
tion; and also to a cancer or gangrene, which
spreads, and putrefies the parts near it, and suc
cessively those more distant, until the whole body
perishes. The delights of evil, into which every
one is born, cause wickedness to be contagious.
From these things it may appear evident, that
without redemption by the Lord, no one could be
saved, nor could the angels subsist in a state of
integrity. The only refuge from destruction, for
any one, is in the Lord ; for He says, '.' Abide in
Me, and I in you ; as the branch cannot bear fruit
of itself, unless it abide in the vine, so ye, unless
ye abide in Me. I am the vine, ye are the branches :
he wn"o abideth in Me, and I in him, beareth much
fruit ; because without Me ye cannot do any thing.
If any one abide not in Me, he is cast away, and,
being dried, is thrown into the fire and burned."
John xv. 4-6. — T.C.R 120.
The Lord thus redeemed not only Man, but
Angels.
126. At the time of the first coming of the Lord,
the hells had grown up to such a height, that they
filled all the world of spirits, which is .in the mid
dle, between heaven and hell, and thus not only
confused the heaven which is called the last or
lowest, but also assaulted the middle heaven, which
they infested in a thousand ways, and which would
have gone to destruction, unless the Lord had pro
tected it. Such insurrection of the hells is meant
by the tower built in the land of Shinar, the head
of which should reach even to heaven; but the
design of the builders was frustrated by the con
fusion of languages, and they were dispersed, and
the city was called Babel, Gen. xi. 1-9. What
is there meant by the tower, and by the confusion
of languages, i& explained in the Arcana Cosles-
tia, published at London. The reason that the
hells had grown up to such a height, was, that at
the time when the Lord came into the world, the
whole world had entirely alienated itself from God,
by idolatries and magic ; and 'the church, which
had been amongst the sons of Israel, and at length
amongst the Jews, by falsification and adulteration
of the Word, was utterly destroyed ; and both the
former and the latter after death flocked into the
world of spirits, where at length they so increased
and multiplied, that they could not be expelled

thence,, but by the descent of God Himself, and
then by the strength of his divine arm. How this
was done is described in a little treatise concern
ing the Last Judgment, published at London in
the year 1758. This was accomplished by the
Lord, when He was in the world. The like,
also, at this day, has been done by the Lord,
since, as was said above, at this day is his
second coming, which was predicted in the Reve
lation in various places ; and in Matt xxiv. 3, 30 ;
in Mark xiii. 26 ; in Luke xxi. 27 ; and in the Acts
of the Apostles i. 11 ; and in other places. The
difference is, that, at his first coming, the hells had
grown to such a degree from the multitude of
idolaters, magicians, and falsifiers of the Word;
but at this second coming, from Christians so called,
both such as are imbued with naturalism, and also
such as have falsified the Word, by confirmations
of their fabulous faith concerning three Divine
Persons from eternity, and concerning the passion
of the Lord, that it was redemption itself ; for these
are they who are meant by the dragon and his two
beasts in the Revelation, xii. and xiii. — T. CR
121.
Redemption could not be effected but by God
incarnate.
127. The reason that it could not have been per
formed but by God incarnate, that is, made Man,
is because Jehovah God, such as He is, in his infi
nite essence, cannot approach to hell, much less en
ter into it ; for He is in the purest and first things.
Wherefore, Jehovah God, being in Himself such,
if He should only blow upon those who are in hell,
He would kill them in a moment ; for He said to
Moses, when He wished to see Him, " Thou wilt
not be able to see my face, because no man will
see Me and live," Exod. xxxiii. 20. Since, there
fore, Moses could not, still less could those who
are in hell, where all are in the last and grossest
things, and thus in those most remote ; for they
are in the lowest degree natural. Wherefore, un
less Jehovah God had assumed the Human, and
thus clothed himself with a body which is in the
lowest tilings, He might have undertaken any re
demption in vain. ... It should be known,
that the battle of the Lord with the. hells, was not
an oral battle, as between reasoners and wrang
lers ; such a battle would have effected nothing
at all there : but it was a spiritual battle, which
is of divine truth from divine good, which was the
very vital principle of the Lord: the influx of
this, by means of sight, no one in hell can resist.
There is in it such power, that the infernal genii,
only at the perception of it, fly away and cast
themselves down into the deep, and creep into cav
erns, that they may hide themselves. This is the
same that is described in Isaiah : " They shall
enter into caverns of the rocks, and into clefts of
the dust, for fear of Jehovah, when He shall arise
to terrify the earth," ii. 19 ; and in the Revela
tion : " All shall hide themselves in the caves of
the rocks, and in the rocks of the mountains, and
shall say to the mountains and to the rocks, Fall
upon us, and hide us from the face of Him who
sitteth upon the throne, and from the anger of the
Lamb," vi. 15-17. — T.C.R 124.
False Views of the Atonement.
128. It is believed in the church, that the Lord
was sent by the Father, to make an atonement for
the human race, and that this was done by the ful
filling of the law, and the passion of the cross ;

40

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

and that thus He took away damnation, and made
satisfaction ; and that without that atonement, sat
isfaction, and propitiation, the human race would
have perished in eternal death ; and this from
justice, which by some is also called vindictive. —
£.18. 129. What at this day more fills and crams the
books of the orthodox, or what is more zealously
taught and inculcated in the schools, and more fre
quently preached and proclaimed from the pulpits,
than that God the Father, being enraged against
the human race, not only removed it from Himself,
but also concluded it under a universal damnation,
and thus excommunicated it ; but, because He is
gracious, that He persuaded or excited his Son to
descend, and take upon Himself the determined
damnation, and thus appease the anger of his
Father; and that thus, and not otherwise, He
could look upon man with some favor? Then
that this, also, was done by the Son, who, in taking
upon Himself the damnation of the human race,
suffered himself to be scourged by the Jews, to
be spit upon in the face, and then to be crucified
as the accursed of God, Deut. xxi. 23 ; and that
the Father, after this was done, became propitious,
and from love towards his Son, cancelled the sen
tence of damnation, but only in rospect to those
for whom He should intercede ; and that He thus
became a Mediator in the presence of his Father
forever. These and similar things, at this day,
sound in temples, and are reverberated from the
walls, like an echo from the woods, and fill the
ears of all there. But cannot any one, whose rea
son is enlightened and made sound by the Word,
see that God is mercy and pity itself, because He
is love itself and good itself, and that those are
his essence ; and that hence it is a contradiction
to say, that mercy itself, or goodness itself, can
look upon man with anger, and decree his damna
tion, and still continue to be his own divine es
sence ? Such things are scarcely ever ascribed to
a good man or an angel of heaven, but only to a
wicked man or to a spirit of hell : wherefore it is
abominable to ascribe them to God. But, if the
cause be investigated, it is this, that they have
taken the passion of the cross for redemption itself;
thence have flowed those opinions, as, from one
falsity, falses flow in a. continued series. — T. C.
R. 132. True Nature of the Atonement.
130. They who are in the internals of the
church know that no one is saved by the blood
of the Lord, but by a life according to the pre
cepts of faith and of charity from the word of
the Lord : they who are in the inmosts of the
church, by the blood of the Lord understand the
divine truth proceeding from Him, and by the pas
sion of the cross understand the ultimate of the
Lord's temptation, by which He altogether subju
gated the hells, and at the same time glorified his
Human, that is, made it Divine ; and that thereby
He redeemed and saved all, who suffer themselves
to be regenerated by a life according to the pre
cepts of faith and charity from his Word ; by the
blood of the Lord also in the internal sense, ac
cording to which the angels in the heavens per
ceive the Word, is meant the divine truth pro
ceeding from the Lord. But how man was saved
and redeemed by the Divine, through the subjuga
tion of the hells, and the glorification of his Hu
man none can know, unless he knows that there
are with every man angels from heaven, and spirits
from hell, and that unless these are present with

man continually, he cannot think any thing, nor
will any thing ; and thus that man as to his interiors
is either under the dominion of spirits who are
from hell, or under the dominion of angels who'
are from heaven. When this first is known, then
it may be known, that unless the Lord had alto
gether subdued the hells, and reduced all things
both there and in the heavens into order, no one,
could have been saved : in like manner, unless the'
Lord had made his Human Divine, and had there
by acquired to Himself divine power over the
hells and over the heavens to eternity ; for without
divine power neither the hells nor the heavens can
be kept in order, since the power, by which any
thing exists, must be perpetual that it may subsist,
for subsistence is perpetual existence. The Di
vine Itself, which is called the Father, without the
Divine Human, which is called the Son, could not
effect this, inasmuch as the Divine Itself without
the Divine Human cannot reach to man, nor even
to an angel, when the human race have altogether
removed themselves from the Divine, as was the
case in the end of times, when there was no long
er any faith or any charity ; wherefore the Lord
then came into the world, and restored all. thing-j,
and this by virtue of his Human, and thus saved
and redeemed man by faith and love to the Lorl
from the Lord ; for such the Lord can withhold
from the hells and from eternal damnation, but not
fchose who reject faith and love from Him to Him,
for these reject salvation and redemption. — A. C.
10,152. How the Lord bore the Iniquities of all.
131. That it is said of the Lord, that He carried
sins for the human race, is known in the church,
but still it is unknown what is understood by car
rying iniquities and sins. It is believed by some
that it denotes, that He took into Himself the sins
of the human race, and suffered Himself* to be
condemned even to the death of the cross, and that
thus, because damnation for sins was cast upon
Him, mortals are liberated from damnation; also
that damnation was taken away by, the Lord through
the fulfilling of the law, since the law would have
damned every one who did not fulfil it. But by
carrying iniquity are not meant those things, since
every man's deeds remain with him after death,
and then he is judged according to their quality
either to life or to death ; and therefore they can
not be taken away by transfer to another who car
ries them ; hence it is evident that by carrying
iniquities something else is meant. But what is
meant may be manifest from the carrying itself
of iniquities or of sins by the Lord ; for the Lord
carries those when He fights for man against the
hells, for man of himself cannot fight against them,
but the Lord alone does this, also continually for
every man, with a difference according to the re
ception of divine good and divine truth. The
Lord, when he was in the world, fought against all
the hells, and altogether subdued them; hence
also He was made justice ; thus* He redeemed
those from damnation who receive divine good and
truth from Himself: unless this had been effected
by the Lord, no flesh could have been saved, for
the hells are continually with man, and have do
minion over him, so far as the Lord does not re
move them ; and He so far removes them, as man
desists from evils. He who once conquers the
hells, conquers them to eternity; and that this
might be effected by the Lord, He made his Hu
man Divine ; He, therefore, who alone fights for
man against the hells, or, what is the same thing,

WRITINGS OF EMANUEL SWEDENBORG.

41

against evils and falses, — for these are from the
hells, — He is said to carry sins, for He alone sus
tains that burden. That by carrying sins is also
signified the removal of evils and falses from those
who are in good, is because this is a consequence,
for so far as the hells are removed from man, so far
evils and falses are removed, for the latter and the
former, as was said, are from the hells : evils and
falses are sins and iniquities. That by carrying
diseases, griefs, and iniquities, and by being thrust
through and bruised by them, is signified a state
of temptation, is evident, for then there are griefs
of mind, straitnesses, and desperations, which so
torment: such things are induced by the hells,
for in temptations they assault the love itself of
him against whom they fight ; the love of every
one is the inmost of his life. The Lord's love
was the love of saving the human race, which love
was the esse of his life, for the Divine in Himself
was that love : this also is thus described in Isaiah,
where the Lord's combats are treated of, in these
words : " He said, Surely they are my people ;
therefore He became a Savior to them ; in all their
straitness He had straitness ; on account of his love
and his clemency He redeemed them, and took
them, and carried them all the days of eternity,"
lxiii. 8, 9. That the Lord, when he was in the
world, endured such temptation, is briefly described
in the evangelists, but more fully in the prophets,
and especially in the Psalms of David : it is only
said in the evangelists, that He was led away into
the wilderness, and afterwards tempted by the
devil, and that He was there forty days, and with
the beasts, Mark i. 12, 13 ; Matt. iv. 1 : but that
He was in temptations, that is, in combats with
the hells, from first childhood even to the end of
his life in the world, He did not reveal, according
to these words in Isaiah : " He sustained exaction,
and was afflicted, yet He opened not his mouth ;
He is led as a lamb to the slaughter, and as a
sheep before her shearers is dumb, He opened not
his mouth," liii. 7. His last temptation, was in
Gethsemane, Matt. xxvi. ; Mark xiv. ; and after
wards the passion of the cross ; that by it He fully
subdued the hells, He Himself teaches in John :
" Father, deliver Me from this hour, but for this
[cause] came I to this hour ; Father, glorify thy
name. There came forth a voice from heaven,
[saying] I have both glorified and will glorify [it] :
then said Jesus, Now is the judgment of this
world ; now shall the prince of this world be cast
out abroad," xii. 27, 28, 31 ; the prince of the
world is the devil, thus the whole hell ; to glorify
denotes to make the Human Divine. The reason
why mention is made only of the temptation after
forty days in the wilderness is, because forty days
signify and involve temptations to the full, thus of
several years; the wilderness signifies hell, and
the beasts with which He fought there, the diabol
ical crew. — A. C. 9937.
How the Lord fulfilled the whole Law.
132. It is believed by many at this day, that
when it is said of the Lord, that He fulfilled the
law, it is meant that He fulfilled all the command
ments of the Decalogue, and that thus He becarne
righteousness, and also justified mankind by faith
in that. But yet that is not what is meant, but
that He fulfilled all things which are written con
cerning Him in the Law and the Prophets, that is,
in the whole sacred Scripture ; because this treats
of Him alone, as was said in the foregoing article.
The reason why many have believed otherwise, is,
because they have not searched the Scriptures, and
6

seen what is there meant by the Law. By the
Law there are meant, in a strict sense, the Ten
Commandments of the Decalogue ; in a wider
sense, all th't was written by Moses in his five
books ; and in the widest sense, all of the Word.
— L. 8.
133. That the Lord fulfilled all things of the
Law, means that He fulfilled all things of the Word,
is manifest from the passages where it is said, that
the Scripture was fulfilled by Him, and that all
things were finished ; as from these : "Jesus went
into the synagogue and stood up to read ; there
was delivered to Him the book, of the prophet
Isaiah ; and when He had opened the book, He
found the place where it was written, The Spirit
of the Lord is upon Me, because He hath anointed
Me to preach the gospel to the poor ; He hath sent
Me to heal the broken-hearted, to preach deliver
ance to the bound, and sight to the blind ; to pro
claim the acceptable year of the Lord. And He
closed the book, and said, This day is this Scripture
fulfilled in your ears," Luke iv. 16-21. " Ye search
the Scriptures, and they testify of Me," John v. 39.
" That the Scripture might be fulfilled, He that
eateth bread with Me hath lifted up his heel upon
Me," John xiii. 18. " None of them is lost, but the
son of perdition, that the Scripture might be JW/?Herf,"
John xvii. 12. " That the saying might be fulfilled
which He spake, Of those whom thou gavest Me I
have not lost one," John xviii. 9. " Then said
Jesus unto Peter, Put up thy sword into its place ;
how then should the Scriptures be fulfilled, that thus
it must be ? But all this was done, that the Scrip
tures of the Prophets might be fulfilled," Matt.
xxvi. 52, 54, 56. " The Son of Man indeed goeth,
as it is written of Him ; that the Scriptures may be
fulfilled," Mark xiv. 21, 49. "Thus the Scripture
was fulfilled, which said, He was reckoned with
the wicked," Mark xv. 28 ; Luke xxii. 37. " That
the Scripture might be fulfilled, They parted my
raiment among them, and for my vesture they did
cast lots," John xix. 24. "After this, Jesus know
ing that all things were now accomplished, that
the Scripture might be fulfilled," John xix. 28.
" When Jesus had received the vinegar, He said,
It is finished, that is, it is fulfilled," John xix. 30.
" These things were done that the Scriptures might
be fulfilled, A bone of Him shall not be broken.
And again another Scripture saith, They shall see
Him whom they pierced," John xix. 36, 37 ; be
sides elsewhere,' where passages of the Prophets
are adduced, and it is not at the same time said
that the Law or the Scripture was fulfilled. That
all of the Word was written concerning Him, and
that He came into the world to fulfil it, He also
taught his disciples before He departed, in these
words : " Jesus said to them, O fools and slow of
heart to believe all that the Prophets have spoken ;
ought not Christ to have suffered this, and to enter
into 'his glory? And beginning at Moses and all
the Prophets, He expounded to them in all the Scrip
tures concerning himself," Luke xiv. 25-^27. And
further, Jesus said to his disciples, " These are
the words which I spake unto you, whilst I was
yet with you, That all things must be fulfilled which
were written in the haw of Moses, and in the
Prophets, and in the Psalms concerning me" Luke
xxiv. 44. That the Lord in the world fulfilled all
things of the Word, even to the smallest particu
lars of it, is evident from these his own words:
" Verily I say unto you, Till heaven and earth pass,
one jot or one tittle shall in no wise pass from the
Law, till all be fulfilled," Matt. v. 18. From these
now it may be clearly seen, that by the Lord's ful-

42

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

filling all things of the Law, is not meant that he
fulfilled all the commandments of the Decalogue,
but all things of the Word. — L. 11.
134. He who does not know the arcana of the
Word, believes that the Lord was made justice by
fulfilling all things of the law, and that by that
fulfilment He delivered the human face from the
yoke of the law, thus from damnation ; whereas
this is not the sense of those words, but that He
was made justice by the subjugation of the hells,
the reduction of the heavens into order, and by the
glorification of his Human; for by this latter He
let Himself into the power, that from his Divine
Human He might to eternity subjugate the hells,
and keep the heavens in order, and thereby regen
erate man, that is, deliver him from hell, and save
him. — A. C. 10239. The Holy Spirit.
135. That the Comforter, (Paracletos,) or Holy
Spirit, is Divine Truth proceeding from the Lord,
manifestly appears, for it is said the Lord Himself
spake to them " the truth," and declared that, when
he should go away, he would send the Comforter,
" the Spirit of Truth," who should guide them "into
all truth," and that he would not speak from him
self, but from the Lord. And because Divine
Truth proceeds from the human principle of the
Lord glorified, and not immediately from his Di
vine itself, inasmuch as this was glorified in itself
from eternity, it is therefore here said, " The Holy
Spirit was >not yet, because that Jesus was not
yet glorified." It is greatly wondered at in heaven
that they who compose the church do not know
that the Holy Spirit, which is Divine Truth, pro
ceeds from the human principle of the Lord, and
not immediately from his Divine, when notwith
standing the doctrine received in the whole Chris
tian world teaches that, " As is the Father, so
also is the Son, uncreate, infinite, eternal, omnipo
tent, God, Lord ; neither of them is first or last, nor
greatest or least Christ is God and Man ; God
from the nature of the Father, and Man from the na
ture of the mother ; but although he is God and Man,
yet nevertheless they are not two, but one Christ ;
He is one, not by changing the divinity into the
humanity, but by the divinity receiving to itself the
humanity. He is altogether one, not by a commix
ture of two natures, but one person alone, because
as the body and soul are one man, so God and Man
is one Christ." This is from the Creed of Athana
sius. Now, forasmuch as the divinity and humanity
of the Lord are not two, but one person alone, and
are united as the soul and body, it may be known
that the Divine Proceeding, which is called the
Holy Spirit, goes forth and proceeds from his Di
vine principle by the Human, thus from the Divine
Human, for nothing whatsoever can proceed from
the body, unless as from the soul by the body, in
asmuch as all the life of the body is from its soul.
And because, as is the Father so is the Son, un
create, infinite, eternal, omnipotent, God and Lord,
and neither of them is first or last, nor greatest or
bast, it follows that the Divine Proceeding, which
is called the Holy Spirit, proceeds from the Divin
ity itself of the Lord by his Humanity, and not
from another Divinity, which is called the Father,
fir the Lord teaches that He and the Father are
one, and that the Father is in Him, and He in the
Father. But the reason why most in the Chris
tian world think otherwise in their hearts, and
hence believe otherwise, the angels have said is
grounded in this circumstance, that they think of
the Human principle of the Lord as separate from

his Divine, which nevertheless is contrary to the
doctrine which teaches that the Divinity and Hu
manity of the Lord are not two persons, but one
person alone, and united as soul and body. Inas
much as the Divine Proceeding, which is Divine
Truth, flows into man, both immediately and me
diately, by angels and spirits, it is therefore be
lieved that the Holy Spirit is a third person, dis
tinct from the two who are called Father and Son ;
but I can assert that no one in heaven knows any
other Holy Divine Spirit, than the Divine Truth
proceeding from the Lord. — A. E. 183.
136. Although the Holy Spirit is called the Di
vine Proceeding, yet no one knows why it is called
proceeding; this is unknown, because it is also
unknown that the Lord appears before the angels
as a sun, and that heat, which in its essence is di
vine love, and light, which in its essence is' divine
wisdom, proceeds from that sun. These truths
being unknown, it was impossible to know that the
Divine Proceeding was not divine by itself; and
thus the Athanasian doctrine of the Trinity de
clares, that there is one person of the Father,
another of the Son, and another of the Holy Spirit ;
but when it is known that the Lord appears as a
sun, a just idea may be had of the Divine Pro
ceeding, or the Holy Spirit, as being one with the
Lord, yet proceeding from Him, as heat and light
from the sun. — D. L. W. 146.
137. That there is a trine in the Lord, may be
illustrated by comparison with an angel ; He has
a soul and a body, and also a proceeding sphere ;
what proceeds from him is himself out of him.
— L. 46.
138. The divine operation is effected by the
divine truth, which proceeds from the Lord ; and
that which proceeds is of one and the same
essence with Him from whom it proceeds, like '
these three, the soul, the body, and the proceed
ing virtue, which together make one essence ;
with man, merely human, but with the Lord,
divine and human also ; these being, after the
glorification, united together, like the prior with
its posterior, and like essence with its form. Thus
the three essentials, which are called the Father,
the Son, and the Holy Spirit, in the Lord are one.
- T. C. R. 139.
139. Now, because the Divine Truth is meant
by the Holy Spirit, and this was in the Lord, and
was the Lord Himself, (John xiv. 6,) and thus be
cause it could not proceed from any other source,
therefore he said, " The Holy Spirit was not yet,
because Jesus was not yet glorified," vii. 39;
and after the glorification, " He breathed into the
disciples, and said, Receive ye the Holy Spirit,
xx. 22. The reason why the Lord breathed upon
the disciples, and said that, was, because aspiration
[or breathing upon] was an external representative
sign of divine inspiration ; but inspiration is an in
sertion into angelic societies. — T. C. R. 140.
The Divine Trinity.
140. At this day human reason is bound, as to
the Divine Trinity, like a man bound with mana
cles and fetters in prison ; and it may be compared
to the vestal virgin, buried in the earth, because
she let the sacred fire go out; when yet the Di
vine Trinity ought to shine like a lamp in the
minds of the men of the church, since God, in his
Trinity, and in its unity, is all in all the sanctities
of heaven and the church. — T. C. R. 169.
141. That Christians have acknowledged three
divine persons, and thus as it were three Gods,
was because there is a trine [or three constitu-

WRITINGS OF EMANUEL SWEDENBORG.

43

tnts] in the Lord, and one is called the Father, an
other the Son, and the thud the Holy Spirit ;
and this trine is distinctly named in the Word,
as the soul and body, and what proceeds from
them, are also distinctly named, which nevertheless
are one. The Word, in the sense of the letter
also, is such, that it distinguishes things which are
one, as if they were not one ; thence it is; that
Jehovah, who is the Lord from eternity, it some
times calls Jehovah, sometimes Jehovah of hosts,
sometimes God, sometimes Lord, and at the same
time, Creator, Savior, Redeemer, and Former, yea,
Shaddai ; and his Human, which he assumed in
the world, Jesus, Christ, Messiah, Son of God,
Son of Man, and in the Word of the Old Testa
ment, God, the Holy One of Israel, the Anointed
of Jehovah,* King, Prince, Counsellor, Angel,
David. Now, because the Word is such, in the
sense of the letter, that it names several, which
nevertheless are one, therefore Christians, who in
the beginning were simple, and understood every
tiling according to the sense of the letter, distin
guished the Divinity into three persons, which also
on account of their simplicity was permitted ; but
yet so, that they also believed concerning the
Son, that He was Infinite, Uncreated, Almighty}
God, and Lord, altogether equal to the Father;
and moreover, that they believed that they are not
two or three, but one in essence, majesty, and
glory, thus in divinity. Those who simply believe
thus, according to tha doctrine, and do not confirm
themselves in three Gods, but of the three make
one, after death are informed by the Lord through
the angels, that He is that One and that Trine ;
which also is received by all who come into
heaven ; for no one can be admitted into heaven,
who thinks of three Gods, howsoever with his
mouth he says one. For the life of the whole
heaven, and the wisdom of all the angels, is found
ed upon the acknowledgment and thence confes
sion of one God, and upon the faith, that that one
God is also a Man, and that He is the Lord, who
is, at the same time, God and Man. Hence it is
manifest, that it was of divine permission, that
Christians in the beginning should receive the
doctrine concerning three divine persons, provided
that they also received, at the same time, that the
Lord is God, Infinite, Almighty, and Jehovah ; for
unless they had also received that, it would have
been all over with the church, since the church is
a church from the Lord ; and the eternal life of all
is from the Lord, and not from any other. — L. 55.
142. There are general and also particular
essentials of- one thing, and both together make
one essence. The general essentials of one man
are his soul, body, and operation. That these
make one essence, may be seen from this, that one
is from another, and for the sake of another, in
a continual series ; for man begins from the souk
which is the very essence of the seed : this not
only initiates, but also produces in their order
those things which are of the body, and afterwards
the things which proceed from those two, thesoul
and body together, which are called operations ;
wherefore, from the production of one from another,
and thence the insertion and conjunction, it is
manifest that these three are of one essence, which
are called three essentials.
143.. That those three essentials, viz., the soul,
body, and operation, were and are in the Lord God
the Savior, every one acknowledges. That his
soul was from Jehovah the Father, can be denied
only by Antichrist, for in the Word of both Testa
ments He is called the Son of Jehovah, the Son of

the Most High God, tlie Only-begotten ; therefore
the Divine of the Father, like the soul in man, is
his first essential. That the Son, whom Mary
brought forth, is the body of that divine soul, fol
lows from this, that no other than the body, con
ceived and derived from the soul, is prepared in
the womb of the mother ; this, therefore, is another
essential. That operations make the third essen
tial, is because they proceed from the soul and body
together; and those things which proceed are of
the same essence with those which produce them.
That the three essentials, which are the Father,
Son, and Holy Spirit, are one in the Lord, like the
soul, body, and operation, in man, is very evident
from the words of the Lord, that the Father and
He are one, and that the Father is in Him, and
He in the Father ; in like manner, that He. and
the Holy Spirit are one, since the Holy Spirit is the
Divine, proceeding out of the Lord from the Father.
144. When it is said, that the Father, Son, and
Holy Spirit are the three essentials of one God,
like the soul, body, and operation in man, it ap
pears to the human mind as if those three essen
tials were three persons, which is not possible ;
but when it is understood, that the Divine of the
Father, which makes the soul, and the Divine of
the Son, which makes the body, and the Divine of
the Holy Spirit, or the proceeding Divine, which
makes the operation, are the three essentials of
one God, then it falls into the understanding. For
the Father is his own Divine, the Son from the
Father, and the Holy Spirit his from both ; which,
because they are of one essence, and unanimous,
make one God. But if those three divine essen
tials are called persons, and to each one is at
tributed his own property, as, to the Father im
putation, to the Son mediation, and to the Holy
Spirit operation, then the divine essence beconjes
divided, which yet is one and indivisible ; so not
any one of the three is God in fulness, but each in
subtriplicate power, which a sound understanding
cannot but reject. — T. C. R. 166-168.
145. From the Lord's Divine Human itself pro
ceeds the divine truth, which is called the Holy
Spirit ; and whereas the Lord, when He was in the
world, was. Himself the divine truth, He Himself
taught the things which were of love and faith,
and at that time not by the Holy Spirit, as Him
self teaches in John: "The Holy Spirit was not
yet, because Jesus was not yet glorified," vii. 39 ;
but after the Lord even as to the human was made
Jehovah, that is divine good, which was after the
resurrection, then He was no longer divine truth,
but this proceeded from his divine good. That
the Holy Spirit is the divine truth which proceeds
from the Lord's Divine Human, and not any spirit
or any spirits from eternity, is very manifest from
the Lord's words in the passage above cited,
namely, that the Holy Spirit was not yet ; also that
a spirit himself cannot proceed, but the holy of a
spirit, that is, the holy -which proceeds from the
Lord, and a spirit utters. From these things now
it follows, that all the Trinity, namely, Father, Son,
and Holy Spirit, is perfect in the Lord, and thus
that there is one God, but not three, who being
distinct as to persons, are said to constitute one
Divine. That mention is made in the Word .of
Father, Son, and Holy Spirit, was that men might
acknowledge the Lord and also the Divine in Him..
For man was in such thick darkness, as he also is
at this day, that otherwise he would not have ac
knowledged any Divine in the Lord's Human ; for
this, as being altogether incomprehensible, would
have been to him above; all faith; and moreover it

44

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

is a truth that there is a Trinity ; but in one, name
ly, in the Lord ; and also in Christian churches it
is acknowledged, that the Trinity dwells perfectly
in Him ; tlie Lord also taught openly, that Himself
was one with the Father, John xiv. 9-12; and
that the holy thing, which the Holy Spirit speaks,
is not his, but the Lord's, in John : " The Para
clete, the Spirit of truth, shall not speak from Him
self, but whatsoever things He shall hear, He shall
speak: He shall glorify Me, because He shall take
of mine, and shall announce to you," xvi. 13, 14 ;
that the Paraclete is the Holy Spirit, is, said John
xiv. 26. — A. C. 6993.
How the Thoughts of the Divine Trinity ap
pear in the other Life, and with the Angels.
146. What the idea is, or what the thought,
which the man of the church has concerning one
God, appears manifestly in the other life, for every
one carries with him the ideas of his thought : their
idea or thought is, that there are three gods, but
that they dare not say gods, but God ; a few also
make one of three by union, for they think in one
way of the Father," in another way of the Son, and
in another of the Holy Spirit Hence it has been
made evident what is the quality of the faith
which the church has concerning the most essen
tial of all things, which is the Divine Itself: and
whereas the thoughts which are of faith, and the
affections which are of love, conjoin and separate
all in the other life, therefore they who have been
born out of the church, and have believed in one
God, flee away from those who are within the
church, saying that they do not believe in one
God, but in three gods, and that they who do not
believe in one God under a human form, believe in
no God, inasmuch as their thought pours itself
forth without determination into the universe, and
thus sinks into nature, which they thus acknowl
edge in the place of God. When it is asked what
they mean by proceeding, when they say that the
Son proceeds from the Father, and the Holy
Spirit from the Father by the Son, they reply that
proceeding is an expression of union, and that it
involves that mystery ; but the idea of thought on
the subject, when it was explored, was no other
than of a mere expression, and not of any thing.
But the ideas of angels concerning the Divine,
concerning the Trine, and concerning proceeding,
differ altogether from the ideas. of the men of the
church, by reason, as was said above, that the
ideas of the thought of angels are founded upon
One, whereas the ideas of thought of the men of
the church are founded upon three ; the angels
think, and what they think believe, that there is One
God, and He the Lord, and that his Human is the
Divine Itself in form, and that the holy proceeding
from Him is the Holy Spirit ; thus that there is a
Trine, but still One. This is presented to the ap
prehension by the idea concerning the angels in
heaven ; an angel appears there in a human form,
but still there are three things with him, which
make one: there is his internal, which does not ap
pear before the eyes ; there is the external, which
appears ; and there is the sphere of the life of his
affections and thoughts, which diffuses itself from
him to a distance: these three make one angel.
But angels are finite and created, whereas the
Lord is infinite and increate ; and inasmuch as no
idea can be had concerning the infinite by any
man, nor even by any angel, except from things
finite, therefore it is allowed to present such an
example, in order to illustrate that there is a Trine
in One, and that there is one God, and that He is
the Lord, and no other. — A. C. 9303.

147. It is well to be observed, that the idea
which any person entertains concerning any thing
in another world is presented to the. life, ana
thereby every one is examined as to the nature of
his thought and perception respecting the things
of faith ; and that the idea of the thought concern
ing God is the chief of all others, inasmuch as by
that idea, if it be genuine, conjunction is effected
with the Divine Being, and consequently with
heaven. They were afterwards questioned con
cerning the nature of their idea respecting God.
They replied, that they did not conceive God as
invisible, but as visible under a Human Form;
and that they knew Him to be thus visible, not
only from an interior perception, but also from this
circumstance, that He has appeared to them as a
man ; they added, that if, according to the idea of
some strangers, they should conceive God as in
visible, consequently without form and quality,
they should not be able in any wise to think about
God, inasmuch as such an invisible principle falls
not upon any idea of thought. On hearing this, it
was given to tell them, that they do well to think
of God under a Human Form, and that many on
our earth think in like manner, especially when
they think of the Lord ; and that the ancients also
thought according to this idea. I then told them
concerning Abraham, Lot, Gideon, Manoah and
his wife, and what is related of them in our Word,
viz., that they saw God under a Human Form,
and acknowledged Him thus seen to be the Crea
tor of the Universe, and called Him Jehovah, and
this also from an interior perception ; but that at
this day that interior perception was lost in the
Christian world, and only remains with the simple
who are principled in faith.
148. Previous to this discourse, they believed
that our company also consisted of those, who are
desirous to confuse them in their thoughts of God
by an idea of three ; wherefore on hearing what
was said, they were affected with joy, and replied,
that there were also sent from God (whom they
then called the Lord) those who teach them con
cerning Him, and that they are not willing to admit
strangers, who perplex them, especially by the
idea of three persons in the Divinity, inasmuch as
they know that God is One, consequently that the
Divine Principle is One, and not consisting of
three in unanimity, unless such threefold unanim
ity be conceived to exist in God as in an angel, in
whom there is an inmost principle of life, which
is invisible, and which is the ground of his
thought and wisdom, and an external principle of
life which is visible under a human form, whereby
he sees and acts, and a proceeding principle of
life, which is the sphere of love and of faith issu
ing from him (for from every spirit and angel there
proceeds a sphere of life whereby he is known at
a distance ) ; which proceeding principle of life,
when considered as issuing from the Lord, is the
essential Divine principle which fills and consti
tutes the heavens, because it proceeds from the
very Esse of the life of love and of faith ; they
said, that in this, and in no other manner, they can
perceive and apprehend a threefold unity. When
they had thus expressed themselves, it was given
me to inform them, that such an idea concerning
a threefold unity agrees with the idea of the angels
concerning the Lord, and that it is grounded in
the Lord's own doctrine respecting Himself; for
He teaches that the Father and Himself are One ;
that the Father is in Him and He in the Father;
that whoso seeth Him seeth the Father ; and
whoso believeth on Him believeth on the Father
and knowetli the Father ; also that the Comforter,

WRITINGS OF EMANUEL SWEDENBORG.

45

whom He calls the Spirit of Truth, and like
wise the Holy Ghost, proceeds from Him, and
doth not speak from Himself, but from Him, by
which Comforter is meant the Divine Proceeding
Principle. It was given me further to tell them,
that their idea concerning a threefold unity agrees
with the Esse and Existere of the life of the Lord
when in the world ; the Esse of his life was the
Essential Divine Principle, for He was conceived
of Jehovah, and the Esse of every one's life is
that whereof he is conceived ; the *Existere of life
derived from that Esse is the Human Principle in
form ; the Esse of the life of every man, which he
has from his father, is called soul, and the Existere
of life thence derived is called body; soul and
body constitute one man ; the likeness between
each resembles that which subsists between a
principle which is in effort [conatus], and a princi
ple which is in act derived from effort, for act is in
effort acting, and thus two are one : effort in man
is called will, and effort acting is called action ;
the body is the instrumental part, whereby the
will, which is the principal, acts, and the instru^
mental and principal in acting are one ; such is the
case in regard to soul and body, and such is the
idea which the angels in heaven have respecting
soul and body ; hence they know, that the Lord
made his Human Principle Divine by virtue of the
Divine Principle in Himself, which was to Him a
Soul from the Father. This is agreeable also to
the creed received throughout the Christian world,
which teaches that " although Christ is God and
Man, yet He is not two, but one Christ ; yea, He
is altogether One and a single Person; for as
body and soul are one man, so also God and man
is one Christ" — E. U. 158, 159.
How the Lord is Mediator and Intercessor.
149. The Lord's intercession for the human race
was during his abode in the world, and indeed
during his state of humiliation, for in that state
He spake with Jehovah as with another, but in the
state of glorification, when the human essence
became united to the Divine, and was also made
Jehovah, He does not then intercede, but shows
mercy, and from his Divine (principle) administers
help and saves ; it is mercy itself which is inter
cession, for such is its essence. — A. C. 2250.
150. Mediation and intercession is of Divine
truth, because this proximately is with Divine
good, which is the Lord Himself; that Divine
truth is proximately with Divine good, which is
the Lord, is because it immediately proceeds from
Him. Inasmuch as occasion is given, it shall here
be shown how,the case is with the Lord's media
tion and intercession. They who believe that
there are three persons, who constitute the Divine,
and are together called one God, from the sense
Of the letter of the Word, derive no other idea
concerning mediation and intercession, than that
the Lord sits at the right hand of his Father, and
speaks with Him as man with man, and brings the
supplications of men to the Father, and entreats
that for his sake, because He endured the cross
for the human race, He would pardon them and be
merciful ; such is the idea concerning intercession
and mediation which the simple derive from the
sense of the letter of the Word. But it is to be
known, that the sense of the letter is according to
the apprehension of simple men, that they may be
introduced into interior truths themselves ; for
the simple cannot form any other idea concern-
in" the heavenly kingdom, than as concerning an

earthly kingdom, nor any other idea concerning
the Father, than as concerning a king on earth,
and concerning the Lord, than as concerning the
son of a king, who is heir of the kingdom. That
the simple have such an idea, is very manifest from
the idea of the Lord's apostles themselves con
cerning his kingdom; for at first they believed,
like the rest of the Jews, that the Lord, as being
the Messiah, would be the greatest king upon
earth, and would raise them to a height of glory
above all nations and people on the universal
globe. But when they heard from the Lord.Him-
self, that his kingdom was not on earth, but in
heaven, then neither could they think any other
wise than that his kingdom in heaven was to be
altogether as a kingdom on earth ; wherefore also
James and John asked, that in his kingdom one
might sit on the right hand and the other on the
left ; and the rest of the apostles, who were also
willing to become great in that kingdom, had in
dignation, and disputed among themselves which
of them should be greatest there ; and whereas
such an idea was inherent in them, and could not
be extirpated, the Lord also said to them, that
they should sit on twelve thrones to judge the
twelve tribes of Israel ; see Mark x. 37, 41 ; Luke
xxii. 24, 30 ; Matt. xix. 28 ; and on this occasion
they did' not know what was meant of the Lord
by twelve thrones, and- by twelve tribes, and by
judgment. From these considerations now it may
be manifest what the idea is, and whence it is,
concerning the Lord's mediation and intercession
with the Father. But he who knows the interior
things of the Word, has altogether another notion
concerning the Lord's mediation, and concerning
his intercession, namely, that He does not inter
cede as a son with a father, a king on earth, but as
the Lord of the universe with Himself, and as
God from Himself, for the Father and He are not
two, but are one, as Himself teaches, John xiv.
8-11. That He is called mediator and interces
sor, is because by the Son is meant Divine truth,
and by the Father Divine good, and mediation is
effected by Divine truth, for by it is given access
to Divine good ; for Divine good cannot be acceded
to, because it is as the fire of the sun, but Divine
truth, because this is as light thence derived,
which gives to man's sight, which is from faith,
passage and access ; hence it may be mani
fest what is to be understood by mediation
and intercession. Further, it is to be told from
what ground it is that the Lord Himself, who is
the Divine good itself and the Sun itself of heaven,
is called a mediator and intercessor with the
Father : the Lord, when He was in the world, be
fore He was fully glorified, was Divine truth,
wherefore at that time there was mediation, and
He interceded with the Father, that is, with the
Divine good itself, John xiv. 16, 17, chap. xvii. 9,
15, 17 ; but after He was glorified as to the Human,
then He is called mediator and intercessor from this
gound, because no one can think of the Divine
imself, unless He forms to Himself the idea of a
Divine Man, still less can any one be conjoined by
love to the Divine Himself except by such an
idea. Hence it is that the Lord, as to the Divine
Human, is called a mediator and intercessor, but
mediates and intercedes with Himself.— A. C.
8705. Jehovah Himself, in his Divine Human, the
only Savior.
151. " Thus saith Jehovah thy Creator, O Jacob,
and thy Former, O Israel; for I have redeemed

46

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

thee. I am Jehovah thy God, the Holy One
of Israel, thy Savior," Isaiah xliii. 1, 3. " Sure
ly God is in Thee, and there is no other God
besides. Verily thou art a God that hidest Thy
self, O God of Israel the Savior," xiv. 14, 15.
" Thus saith Jehovah, the King of Israel, and
his Redeemer, Jehovah of Hosts, Beside Me
there is no God," xliv. 6. " I am Jehovah, and
beside Me there is no Savior," xliii. 11. " Am not
I Jehovah, and there is no other beside Me ; and a
Savior, there is none beside Me," xiv. 21. " I am
Jehovah thy God, thou shalt know no God but Me,
for there is no Savior beside Me," Hosea xiii. 4.
" Look unto Me, that ye may be saved, all ye ends
of the earth ; because I am God, and there is none
else," Isaiah xiv. 22. "Jehovah of Hosts is his
name, and thy Redeemer the Holy One of Israel,
the God of the whole earth shall He be called,"
liv. 5. From these it may be seen, that the Divine
of the Lord, which is called the Father, and here
Jehovah and God, and the Divine Human, which
is called the Son, and here Redeemer and Savior,
also Former, that is, Reformer and Regenerator,
are not two, but one ; for not only is it said, Jeho
vah God and the Holy One of Israel, the Redeem
er and Savior, but also it is said, Jehovah the
Redeemer and Savior; yea, also it is said, "I
am Jehovah, and beside Me there is no Savior."*
From which it manifestly appears, that the Divine
and Human in the Lord are one person, and that
the Human is also Divine ; for the Redeemer and
Savior of the world is no other than the Lord as to
the Divine Human, which is called the Son ; for
redemption and salvation constitute the proper at
tribute of his Human, which is called merit and
righteousness ; for his Human endured temptations
and the passion of the cross, and thui by the Hu
man He redeemed and saved. — L. 34.

All Power, in the Heavens and on the Earth,
given to the Lord.
152. The Lord Himself says, " All power is giv
en to me, in heaven and in earth," Matt, xxviii.
18. In respect to all power being given to the
Son of Man, both in the heavens and on earth, it is
to be observed, that the Lord had power over all
things in the heavens and on earth before he came
into the world ; for he was God from eternity, and
Jehovah; as he himself says plainly in John:
" And now, O Father, glorify Thou me with thine
own self, with the glory which I had with Thee be
fore the world was," xvii. 5 ; and again : " Verily,
verily, I say unto you, Before Abraham was, I
am," viii. 58. For He was Jehovah, and the God
of the most ancient church which was before the
flood, and appeared to the men of that church : He
was also Jehovah, and the God of the ancient
church which was after the flood : and He it was
whom all the rites of the Jewish church repre
sented, and whom the members of that church
worshipped. But the reason why He Himself says,
that all power was given to Him in heaven and on
earth, as if it was then first given, is, because by
the Son of Man is meant his human essence,
which, when united with the Divine, was also
Jehovah; and had at the same time power ; which
could not be the case before He was glorified, that
is, before his human essence, by union with the
Divine, had also life in itself, and had thus, in like
manner, become Divine, and Jehovah ; as He
Himself says in John: "As the Father hath life
in Himself, so hath He given to the Son to have
life in Hims-lf," v. 27. — A. C. 1607.

The Lord rules all Things from first Principles
by Ultimates.
153. '•' I am the Alpha and the Omega, the
Beginning and the End." That hereby is sig
nified that He rules all things from first princi
ples by ultimates, and thus all things of heaven to
eternity, appears from the signification of the Al
pha and the Omega, as denoting thp first and the
last, or in first principles and in ultimates ; and
He who is in first principles and in ultimates also
rules intermediates; thus all things. These things
are said concerning the Divine Humanity of the
Lord, being said concerning Jesus Christ, by
which names, are understood his Divine Human
ity. By his Divine Humanity the Lord is present
in first principles and ultimates. But that He rules
all things from first principles by ultimates, is an
arcanum which has not been hitherto perceived by
man; for man does not know any thing concern
ing the successive degrees into which the heavens
are distinguished, and into which also the interiors
df man are distinguished, and but little concern
ing the fact, that man, as to his flesh and bones, is
in ultimates. Neither does he perceive how inter
mediates are ruled from first principles by ultJ- .
mates ; when yet the Lord came into the world
that He might assume .the Human Principle and
glorify it, that is, make it Divine, even to ultimates,
that is, even to flesh and bones, that He might thus
rule all things. That the Lord assumed such a
Human Principle, and took it with Him into
heaven, is known in the church from this cir
cumstance, that He left nothing of his body in
the sepulchre ; and also from what He said to his
disciples: "Behold my hands and my feet, that it
is I Myself; handle Me and see, for a spirit hath
not flesh and bones as ye see Me have," Luke
xxiv. 39. By this Human Principle, therefore, the
Lord is in ultimates ; and by making these ulti
mates also Divine, He thus clothed Himself with
the divine power of ruling all things from first
principles by ultimates. If the Lord had not.done
this, the human race on this earth would have per
ished in eternal death. — A. E. 41.
All Good and Truth are from the Lord's Divine
Humanity.
154. With respect to this circumstance, that all
good, and truth derived from good, is from the
the Lord, it is an established truth. The angels
have a perception of it, insomuch that they per
ceive, in proportion as they'are under the Lord's
influence, that they are in goodness and truth, but
in proportion as they are under self-influence, that
they are in evil and, falsity. They .also avow this
to novitiate spirits, and to such spirits as doubt of
it ; and even further, that they are kept from evil
and falsity arising from their own proprium, and "
are preserved in goodness and truth, by the Lord.
Their detention from evil and falsity, and the in
flux of goodness'and truth, is also perceivable by
them. As to man's supposing that he does good
from himself, and thinks truth from himself, it is a
mere appearance, because he is in a state desti
tute of perception, and in the greatest obscurity
in regard to influx ; wherefore he draws his con-.
elusion from appearances, and even from fallacies,
from which he never suffers himself to be removed*
so long as he believes only his senses, and so long
as he reasons thence as whether it be so or not.
But although this is the case, still man ought to
do good, and to think what is true, as from him
self, for oth"r-vise he cannot be reformed and

WRITINGS OF. EMANUEL SWEDENBORG.

47

regenerated. The subject treated of in this verse
is'thd Lord's Human Essence as about to be unit
ed to the Divine, and that all good and truth would
thus come to man from the Divine Essence through
his Human. Thi3 is a divine arcanum which few
believe, because they do not comprehend it; for
they suppose that divine good might reach to man
without the Humanity of the Lord being united
to the Divinity. But that this is impossible, was
briefly shown above, where it was stated that man
had so far removed himself from the Supreme Di
vinity, by the lusts into which he had immersed
himself, and by the falsities with which he had
blinded himself, that it was not possible for any
influx of the Divinity to enter into the rational
principle of the human mind, except by and
through the Humanity which the Lord united in
Himself to the Divinity. By his Humanity the
communication was effected, for thus the Supreme
Divinity could come to man ; as the Lord plainly
declares in several passages, as when He says of
Himself, that He is the way, and that there is no
coming to the Father but by Him. This, then, is
what is here affirmed, — that all good and truth
is from Him, viz., from the Humanity united to
the Divinity. — A. C. 2016.
Source and Nature of the Lord's successive
Advancement in Wisdom and Intelligence.
. 155. As to what in general concerns the Lord's
instruction, the nature and quality of it plainly ap
pear from this chapter in the internal sense, viz.,
that it was by continual revelations, and thus by
divine perceptions and thoughts from Himself,
that is, from his Divine, which He implanted in
divine intelligence and wisdom, and this even to
the perfect union of his Human with his Divine.
This way of becoming wise can never be given
with any man, inasmuch as it was an influx from
the Divine Itself, which was the Lord's inmost, as
appertaining to the Father, of whom He was con
ceived ; consequently proceeding from divine love
itself, which the Lord alone possessed, and which
consisted in a desire to save the whole human
race. It is an arcanum, which to this day is scarce
known to any one^that in essential love there is
wisdom and intelligence, but the quality of the
latter depending on the former ; that in love there
is wisdom and intelligence, 'is hence, because all
influx is into love, or, what is the same, into good,
thus into the life itself of man. Hence comes the
wisdom and intelligence of the angels, which is
ineffable ; he,nce also the wisdom and intelligence
of men, who are in love to the Lord and charity
towards their neighbor: these latter, although they
do not perceive it with themselves while they live
in the body, yeC come into it after death, by reason
that it is. contained in essential love and in essen-
. tial charity. But as to what concerns the Lord's
love, it was infinitely above the love in which the
angels are, being the divine love itself, wherefore
He had in Himself a supereminence of all wis
dom and intelligence, into which, however, as be
ing born a man, and to advance as a man accord
ing to Divine Order, He successively introduced
Himself, that thus He might unite his human to
the Divine, and might make it Divine, and this by
his own proper power. — A. C. 2500.
Why Jehovah is nowhere named in the Word
of the New Testament, but instead thereof,
Lord. 156. In the Word of the New Testament, with
the Evangelists and in the Apocalypse, Jehovah is
nowhoro irrasl, but for J"hovi\ it. i3 said Lord,

and this from hidden causes, of which we shall
speak presently. That in the Word of the New
Testament it is said Lord instead of Jehovah, may
appear evident with Mark : " Jesus said the first
(primary) of all the commandments is, Hear, O
Israel ! the Lord, our God, is one Lord, therefore
thou shalt love the Lord, thy God, with all thy
heart, and with all thy soul, and with all thy
thought, and with all thy strength," xii. 29, 30 ;
which is thus expressed in Moses : " Hear, O Is
rael ! Jehovah, our God, is one Jehovah, and thou
shalt love Jehovah, thy God, with all thy heart,
and with all thy soul, and with all thy strength,"
Deut. vi. 4, 5 ; where it is manifest that it is said
Lord for Jehovah. In 'like manner in John : "Be
hold, a throne was set in heaven; and one sat on
the throne ; and round about the throne were four
animals, full of eyes before and behind ; each had
for himself six wings round about, and within full
of eyes ; and they said, Holy, holy, holy, Lord God
Omnipotent," Apoc. iv. 2, 6, 8 ; which is thus ex
pressed in Isaiah : " I saw the Lord sitting on a
throne high and lifted up ; the seraphim were
standing above it ; each had six wings ; and one
cried to another, Holy, holy, holy, Jehovah Zeba-
oth," vi. 1, 3, 5, 8 ; there it is said Lord for Jeho
vah, or Lord God Omnipotent for Jehovah Zebaoth ;
that the four animals are seraphim or cherubim, is
plain from Ezekiel i. 5, 13-15, 19; x. 15. That
in the New Testament the Lord is Jehovah,
appears also from several other passages, as in
Luke : " The angel of the Lord appeared to Zach
arias," i. 1 1 ; the angel of the Lord for the angel
of Jehovah. In the same Evangelist, the angel
said to Zacharias concerning his son, " Many of
the sons of Israel shall he tum to the Lord, their
God," i. 16 ; to the Lord, their God, for to Jehovah
God. Again : the angel said to Mary, concerning
Jesus, "He shall be great, and shall be called
the Son of the Highest, and the Lord God shall
five unto Him the throne of David," i. 32 ; the
iord God for Jehovah God., Again: "Mary said,
My soul doth magnify the Lord, and my spirit
hath exalted itself on God my Savior," i. 46, 47 ;
where the Lord also is for Jehovah. Again :
" Zacharias prophesied, saying, Blessed be the
Lord God of Israel," i. 68 ; where the Lord God
is for Jehovah God. Again : " The angel of the
Lord stood near them (the shepherds), and the
glory of the Lord shone round about them," ii. 9 ;
the angel of the Lord, and the glory of the Lord,
for the angel of Jehovah, and the glory of Jehovah.
In Matthew : " Blessed is He that cometh in the
name of the Lord," xxi. 9; xxiii." 39; Luke xiii.
34 ; John xii. 13 ; in the name of the Lord, for in
the name of Jehovah ; besides many other passages,
as Luke i. 28; ii. 15, 22-24, 29, 38, 39; v. 17;
Mark xii. 9, 11, Amongst the hidden causes that
they called Jehovah 'Lord, were, also, that if it had
been declared at that time, that the Lord was the
Jehovah so often mentioned in the Old Testament,
it would not have been received, because it would
not have been believed ; and further, because the
Lord was not made Jehovah as to his human also,
until he had in every respect united the Divine
Essence to the human, and the human to the Di
vine. The plenary unition was effected after, in
the last temptation, which was that of the cross,
wherefore the disciples, after the resurrection, al
ways called Him Lord, John xx. 2, 13, 15, 18, 20,
25 ; xxi. 7, 12, 15-17, 20 ; Mark xvi. 19, 20 ; and
Thomas said, " My Lord and my God," John xx.
28 ; and inasmuch as the Lord was the Jehovah,
who ii so often men+ionp'l m the Old Testinent,

4S

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

therefore also He said to the disciples, " Ye call
me Master and Lord, and ye say right, for I am,"
John xiii. 13, 14? 16 ; by which words is signified
that He was Jehovah God. That the Lord was
Jehovah, is understood also by the words of the.
angel to the shepherds : " Unto you is born to-day
a Savior, who is Christ the' Lord," Luke ii. 1 1 ;
where Christ is for the Messiah, the Anointed, the
King, and Lord for Jehovah. They who examine
the Word without much attention, cannot know
this, believing that our Savior, like others, was
called Lord merely from respect and veneration,
when yet He was so called from this, that He
was Jehovah. — A. C. 2921.
157. Jehovah, in the Old Testament, is called
the Lord in the New, as is evident from these
passages : It is said in Moses, " Hear, O Israel !
Jehovah, your God, is one Jehovah ; and thou shalt
love Jehovah, thy God, with all thy heart and with
all thy soul," Deut. vi. 4, 5 ; but in Mark : " The
Lord, your God, is one Lord ; and thou shalt love
the Lord, thy God, with all thy heart and with all
thy soul," xii. 29, 30. Also in Isaiah: "Prepare
a way for Jehovah ; make smooth in the desert a
path for our God," xl. 3 ; but in Luke : " Thou
shalt go before the face of the Lord, to prepare a
way for Him," i. 76 ; besides in other passages.
And also the Lord commanded his disciples to call
Him Lord, and therefore He was so called by the
apostles, in their Epistles, and afterwards by the
apostolic church, as appears from their creed,
which is called the " Apostles' Creed." The rea
son was, because the Jews durst not use the name
Jehovah, on account of its sanctity ; and also by
Jehovah is meant the Divine Esse, which was from
eternity, and the Human, which He assumed in
time, was not that Esse. — T. C. R. 81.
meaning of the Phrases, Son of God, and Son
of Man.
158. He who knows what, in the Lord, the Son
of God signifies, and what, in Him, the Son of
Man signifies, can see many secrets of the Word ;
for the Lord sometimes calls Himself the Son of
God, and sometimes the Son of Man, always
according to the subject treated of. When his
divinity, his unity with the Father, his divine power,
faith in Him, and life from Him, are treated of, He
then calls Himself the Son, and the Son of God,
as John v. 17-26, and elsewhere ; but where his
passion, the judgment, his coming, and, in general,
redemption, salvation, reformation, and regenera
tion, are treated of, He then calls Himself the Son
qfMan. — L.%i.
Various Names of the Lord.
159. Inasmuch as the Lord alonejeforms and
regenerates men, therefore in the Word He is
called the Former from the womb, as in Isaiah :
"Jehovah, thy Maker and Former from the womb,
helpeth thee," xliv. 2, 24 ; again : " Jehovah hath
called me from the womb, from the bowels of my
mother He hath remembered my name. Thus
saith Jehovah, my Former from the womb, for his
servant, to bring back Jacob unto Himself, and
Israel shall be gathered to Him," xlix. 1, 5. The
Lord, in many parts of the Word, is called Creator,
Maker, and Former from the womb, and also Re
deemer, by reason that He creates man anew,
reforms, regenerates, and redeems. It may be
supposed that the Lord is so called because He
created man and forms him in the womb, but still
it is a spiritual creation and formation which is

there understood ; for the Word is not only natu
ral, but also spiritual. — A. E. 710.
160. In the Word of the Old Testament, men
tion is made of Jehovah, the Lord Jehovah, Jeho
vah Zebaoth, Lord, Jehovah God, God in the plu
ral and singular, the God of Israel, the Holy One
of Israel, the King of Israel, Creator, Savior,
Redeemer, Schaddai, Rock, and so on, when nev
ertheless, by all those names are not meant sev
eral, but one, for the Lord is thus variously named
according to his divine attributes. — A. E. 852.
161. The same may most manifestly appear
from the internal sense of the two names of our
Lord, Jesus Christ. When these are named,
few have any other idea than that they are proper
names, and almost like the names of another man,
but more holy. The more learned, indeed, know
that Jesus signifies Savior, and Christ the Anoint
ed, and hence they conceive some more interior
idea.; but still these are not the things which the
angels in heaven perceive from those names,
which things are still more divine, namely, by
Jesus, when pronounced by man in reading the
Word, they perceive the divine good, and by
Christ the divine truth, and by both the divine
marriage of good and truth, and of truth and
good. — A. C. 3004.
Why the Lord was born on this Garth.
162. There are several reasons why it pleased
the Lord to be born, and to assume the human in
our earth, and not in another, concerning which
reasons I have been informed from heaven.
163. The principal reason was for the sake of
the Word, that this might be written in our earth,
and when written be published through the univer
sal earth; and once published be preserved to all
posterity ; and that thus it might be made mani
fest that God was made Man, even to all in the
other life.
164. That the principal reason was for the sake
of the Word, is because the Word is truth divine
itself, which teaches man that there is a God, that
there is a heaven, and that there is a hell, that
there is a life after death ; and moreover teaches
how he ought to live and to believe, that he may
come into heaven, and thus be happy to eternity ;
all these things without revelation, thus in this
earth without the Word, would have been alto
gether unknown, and yet man is so created, that
as to his internal man he cannot die.
165. That the Word might be written in our
earth, is because the art of writing has prevailed
here from the most ancient time, first on bark or
tablets of wood, next on parchments, afterwards
on paper, and lastly by types as in printing. This
was provided of the Lord for the sake of the
Word. 166. That the Word might afterwards be pub
lished through this universal earth,, is because a
communication of all nations is here given, both
by land and water, to all parts of the globe ; henoe '
the Word once written could be transferred frbm '
one nation to another, and be every where taught
Such communication was also provided of the
Lord for the sake of the Word.
167. That the Word once written might be pre
served to all posterity, consequently to thousands
and thousands of years, and that it has been so
preserved, is known.
168. That thus it might be made manifest that
God has been made Man ; for this is the first and
most essential thing, on account of which the
Word was given, for no one can believe in a God,

WRITINGS OF EMANUEL SWEDENBORG.

49

and love a God, whom he cannot comprehend un
der some appearance ; wherefore they who acknowl
edge what is incomprehensible, sink in thought
into nature, and thus believe in no God ; wherefore
it pleased the Lord to be born here, and to make
this manifest by the Word, that it might not only be
made known in this globe, but that also it might be
made manifest thereby, to all in the universe, who
come into heaven from any other earth whatsoever ;
for in heaven there is a communication of all.
169. It is to be known that the Word in our
earth, given through heaven from the Lord, is the
union of heaven and the world, for which end
there is a correspondence of all things in the letter
of the Word, with divine things in heaven ; and
that the Word, in its supreme and inmost sense,
treats of the Lord, of his kingdom in the heavens
and in the earths, and of love and faith from Him
and in Him, consequently of life from Him and
in Him : such things are presented to the angels
in heaven, from whatsoever earth they are, when
the Word of our earth is read and preached.
170. In every other earth truth divine is mani
fested by word of month by spirits and angels, as
was said in the preceding treatises concerning the
inhabitants of the earths in this solar system, but
this is done within families ; for the human race
in most of the earths live distinct according to
families ; wherefore divine truth thus revealed by
spirits and angels is not conveyed far beyond fam
ilies, and unless a new revelation constantly suc
ceeds, it is either perverted or perishes : it is oth
erwise on our earth, where truth divine, which is
the Word, remains in its integrity forever.
171. It is to be known that the Lord acknowl
edges and receives all, from whatsoever earth they
be, who acknowledge and worship God under a
human form, since God under a human form is the
Lord : and whereas the Lord appears to the inhab
itants of the earths in an angelic form, which is
the human form, therefore when spirits and angels
from those earths hear from the spirits and angels
of our earth, that God actually is Man, they re
ceive that Word, acknowledge, and rejoice that it
is so. 172. To the reasons which have been above
adduced, may be added, that the inhabitants, spir
its, and angels of our earth, in the Grand Man,
have reference to external and corporeal sense ;
and the external and corporeal sense is the ulti
mate, in which the interiors of life close, and in
which they rest as in their common [basis]. The
case is similar in regard to truth divine in the
letter, which is called the Word, and which on
this account also was given in this earth and not in
another. And whereas the Lord is the Word, and
its first and last, that all things might exist accord
ing to order, He was willing also on this account
to be born in this earth, and be made the Word,
according to what is written in John: "In the
beginning was the Word, and the Word was with
God, and God was the Word. This was in the
beginning with God: all things were made by
Him, and without Him was not any thing made
which was made. And the Word was made flesh
and dwelt among us, and we saw his glory, the
glory as of the only begotten qf the Father. No
one hath seen God at any time : the only-begotten
Son who is in the bosom of the Father, He hath
brought Him forth to view," 1-4, 14, 18 : the
Word is divine truth. But this is an arcanum,
which will be intelligible only to few. — A. C.
9350-9360. 7

Practical Effects of a correct Idea of the
Lord.
173. The primary thing is to acknowledge the
Lord's divine principle in his human, and his
omnipotence in saving the human race, for by that
acknowledgment man is conjoined to the divine
principle, inasmuch as that principle is nowhere
else, for there is the Father, the Father being in
Him, and He in the Father, as the Lord Himself
teaches ; wherefore they who look to another divine
principle near Him, or at his side, as is usual with
those who pray to the Father to have mercy on
them for the sake of the Son, turn aside from the
way, and adore a divine principle elsewhere than in
Him. And moreover they think nothing at that
time concerning the Lord's divine principle, but
solely concerning his human, which principles,
notwithstanding, cannot be separated, for the
divine and human principles are not two but one
only person conjoined as the soul and body, ac
cording to the doctrine received by the churches
from the faith of Athanasius ; wherefore to ac
knowledge the Divine Human Principle in the
humanity of the Lord, or the Divine Human Prin
ciple, is the primary thing of the church, by which
conjunction is effected ; and because it is the
primary it is also the first thing of the church.
And inasmuch as this is the first thing of the
church, the Lord, when He was in the world, so
often asked those whom he healed, whether they
believed that He was able to do for them what
they required, and when they answered that they
did believe, He said, " According to your faith be
it unto you." This He so often asked in order
that they might first believe that He had divine
omnipotence from his Divine Human Principle,
for without that faith the church could not com
mence, and without it they could not be conjoined
to the divine principle, but must have been
separated from it, and consequently they could
not receive any thing of good from Him. After- '
wards the Lord taught them how they should be
saved, namely, that they should receive divine
truth from Him; and this is received, when it is
applied to, and implanted in, the life by doing it ;
therefore the Lord so often said, that they should
do his words. From these considerations it is
manifest, that these two things, viz., believing in
the Lord and doing his words, make a one, and
that they can by no means be separated ; for he
who does not the words of the Lord does not be
lieve in Him ; and he who supposes that He
believes in the Lord, and does not his words, does
not believe in Him, for the Lord is in his own
words, that is, in his own truths, and from them He
gives faith to man. From these few considerations
it may be known that conjunction with the divine
principle is effected by the acknowledgment of the
Lord, and by the reception of divine truth from
Him. — A.E. 328.
174. Inasmuch as the church at this day does
not know that conjunction with the Lord makes
heaven, and that conjunction is affected by the
acknowledgment that He is the God of heaven and
earth, and at the same time by a life conformable
to his commandments, therefore it may be expe
dient to say something on this subject ; he who is'
utterly unacquainted with the subject may possibly
ask, What signifies conjunction ? how can acknowl
edgment and life occasion conjunction ? what need
is there of such acknowledgment and life? may
not every one be saved by a bare act of mercy ?
what occasion then for any other medium of salva-

50

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

tion but faith alone ? is not God merciful and om
nipotent ? But let such a one know, that in the
spiritual world all presence is occasioned by
knowledge and acknowledgment, and all conjunc
tion by affection which is of love ; for spaces there
are nothing else but appearances according to sim
ilarity of minds, that is, of affections and their
derivative thoughts ; wherefore when any one
knows another, either from fame or report, or from
intercourse with him, or from conversation, or
from relationship, when he thinks of him from
an idea of that knowledge, the other becomes
present, although to all appearance he were a
thousand furlongs distant; and if any one also
loves another whom he knows, he dwells with him
in one society, and if he loves him intimately, in one
house : this is the state of all throughout the whole
spiritual world, and this state of all derives its
origin from hence, that the Lord is present to
every one according to faith, and conjoined accord
ing to love ; faith and the consequent presence of
the Lord is given by means of knowledges of
truths derived from the Word, especially concern
ing the Lord Himself there, but love and conse
quent conjunction is given by a life according to
his commandments, for the Lord says, " He that
hath my commandments and keepeth them, he it
is that loveth Me, and I will love him, and make
my abode with him," John xiv. 21.  i. E. 1340.
175. The very essential principle of the church
is the acknowledgment of the union of the Divine
Itself in the Human of the Lord, and this must be
in all and singular the things of worship. The
reason why this is an essential of the church, and
hence an essential of worship, is, because the sal
vation of the human race depends solely on that
union.— A. C. 10370.
176. The first and primary principle of the
church is, to know and acknowledge its God ; for
without that knowledge and acknowledgment
there is no conjunction ; thus, in the church, with
out the acknowledgment of the Lord. — H. D. 296.
177. The Lord is said to be rejected, when He
is not approached and worshipped, and also when
He is approached and worshipped only as to his
human principle, and not at the same time as to
his divine ; wherefore at this day He is rejected
by those within the church who do not approach
and worship Him, but pray to the Father to have
compassion on them for the sake of the Son, when
notwithstanding no man, or angel, can ever ap
proach the Father, and immediately worship Him,
for the divinity is invisible, with which no one
can be conjoined in faith and love ; for that which
is invisible does not fall into the idea of thought,
nor, consequently, into the affection of the will.
They who constitute the church at this day do,
indeed, think concerning the divine principle
of the Lord in his human when they speak
from the doctrine of the church, but altogether
otherwise when they think and speak with them
selves without that doctrine : but let it be known,
that man is in one state when he thinks and speaks
from doctrine, and in another when he thinks and
speaks without it. Whilst man thinks and speaks
from doctrine, his thought and speech are from
the memory of his natural man ; but when he
thinks and speaks out of doctrine, his thought and
speech are then from his spirit ; for to think and
speak from the spirit, is to think and speak from
the interiors of his mind, wherefore, what he' thence
speaks is his real faith. The state of man also
after death becomes such as were the thought and
speech of his spirit with himself out of doctrine,

and not such as were his thought and speech
from doctrine, if the latter has not made one with
the former. That man has two states as to faith
and love, one whilst he is in doctrine, and another
when he is out of doctrine, but that the state of
his faith and love out of doctrine saves him, and
not the state of his speech concerning faith and love
when derived from doctrine, unless the latter makes
one with the former, is unknown to man, when yet
to think and speak from doctrine concerning faith
and love, is to speak from the- natural mail and his
memory, as may appear from this circumstance
alone, that the evil, as well as the good, can thus
think and speak when they are with others. And
for this reason it is that evil prelates equally with
good prelates, or prelates who have no faith equal
ly with those who have faith, can preach the gos
pel, to all appearance, with a similar zeal and
affection ; the reason is, because in such case man,
as was said, thinks and speaks from his natural
man, and his memory ; but to think from his spirit,
is not to think from the natural man and his
memory, but from the spiritual man, and from the
faith and affection of this man. From this alone it
may appear, that there are two states pertaining
to man, and that the former state does not save
him, but the latter ; for man after death is a spirit;
therefore such as he was in the world as to his
spirit, such he remains after his departure out of
the world. Moreover, that there are two 'states
pertaining to the man of the church, has been
granted me to know from much experience ; for
man after death can be let into either state, and
also is actually let into both ; many, when they
have been let into the former state, have spoken
like Christians,^ and from their speech were be
lieved by others to be Christians, but as soon as
they were remitted into the latter state, which was
the state of their own spirit, they then spoke like
diabolical spirits, and altogether against the things
they had spoken before. From these considera
tions it also appears how it is to be understood,
that the Lord is rejected at this day by those who
are within the church, namely, that from doctrine
indeed it is allowed that the divinity of the Lord is
to be acknowledged and believed in the same de
gree as the Divinity of the Father, for the doctrine
of the church teaches, " that as is the Father, so
also is the Son, uncreate, infinite, eternal, omnipo
tent, God, Lord, neither of them greater or less,
before or after the other ; " see the creed of Atha
nasius. Notwithstanding this, however, they do
not approach and worship the Lord as divine, but
worship the Divinity of the Father, as is the case
when they pray to the Father that He may have
compassion on them for the sake of his Son, and
when they use these words, they do not at all
think of the divine principle of the Lord, but of
his human separate from the divine, thus of his
humanity, as similar to that of another man. On
such occasions, they think not of one God, but of
two or three. To think thus concerning the Lord
is to reject Him ; for not to think of his divine princi
ple in conjunction with his human, is by separation
to exclude the divine,. which nevertheless are not
two persons, but one 'person, and make a one as
soul and body. — A. E. 114.
178. Inasmuch as the Divine Human Principle
of the Lord is the primary truth of the church,
therefore it continually flows in fi\om heaven with
man; whence it is, as it were, impressed upon
every one to think of the Divine Being under a
human form, and thus inwardly in themselves to
see their Divine Being, except in the case of those

WRITINGS OE EMANUEL SWEDENBORG.

51

who have extinguished this impression in them
selves. Hence also may be seen the cause why
all men after death, how vast soever their number,
when they become spirits, are turned to their own
loves, and that hence they who have worshipped
the Divine Being under the human form turn to
the Lord, who appears to them as a sun above the
heavens ; but they who have not worshipped Him
under the human form, are turned to the loves of
their own natural man, all which have reference to
the loves of self and of the world ; thus they turn
backwards from the Lord, and to turn themselves
backwards from the Lord is to turn towards hell.
— A. E. 151.
i 179. The first thing will be to know who is the
I God of heaven, since all other things depend on
Ithat In the universal heaven no other is acknowl
edged for the God of heaven than the Lord alone.
They say there, as He Himself taught, " that He
is one with the Father ; that the Father is in Him
and He in the Father ; and he that seeth Him
seeth the Father ; and that every thing holy pro-
ceedeth from Him," Johnx. 30,38 ; xiv. 10, 11 ; xvi.
13-15. 1 have often spoken with angels on this
subject, and they constantly said, that they cannot
in heaven distinguish the Divine into three, since
they know and perceive that the Divine is one,
and that it is one in the Lord. They said, also,
that those who come from the church out of the
world, with whom there is an idea of three
Divines, cannot be admitted into heaven, since
their thought wanders from one to another'; and it
is not lawful there to think three and say one, be
cause every one in heaven speaks from thought,
for there speech is cogitative, or thought speaking.
Wherefore those who in the world distinguished
the Divine into three, and received a separate idea
concerning each, and did not make that idea one,
and concentrate it in the Lord, cannot be received :
for there is given in heaven a communication of
all thoughts; wherefore, if one should come
thither who thinks three and says one, he would
be immediately discovered and rejected. But it is
to be known, that all those who have not separated
truth from good, or faith from love, in the other
life, when instructed, receive the heavenly idea
concerning the Lord, that He is the God of the
universe ; but it is otherwise with those who have
separated faith from life, that is, who have not
lived according to the precepts of true faith. —
II. H. 2.
The Recognition of the Lord as God sheds
Light upon every particular of the Word.
180. If it be assumed as doctrine, and acknowl
edged, that the Lord is one with the Father, and
that his human principle is divine from the divinity
in Himself, light will be seen in every particular
of the Word ; for what is assumed as doctrine,
and acknowledged from doctrine, appears in light
when the Word is read. The Lord, also, from
whom all light proceeds, and who has all power,
enlightens those who are in this acknowledgment.
But, on the other hand, if it be assumed and ac
knowledged as doctrine, that the divine principle
of the Father is another principle separate from
that of the Lord, nothing will be seen in light in
the Word ; inasmuch as the man who is in that
doctrine turns himself from one divine being to
another, and from the divinity of the Lord, which
he. may see, which is effected by thought and
faith, to a divinity which he cannot see, for the
Lord says, "Ye have never heard his [the Fa
ther's] voice at any time, nor seen his form," John

v. 37 ; and also chap. i. '. 8 ; and to believe in and
love a divine being, which cannot be thought of
under any form, is impossible. — A. E. 200.
The Reason why these Things concerning the
Lord were first publicly made known.
181. The reason why these things concerning
the Lord are now for the first time made publicly
known, is, because it is foretold in the Revelation,
xxi. and xxii., that a new church should be insti
tuted by the Lord, at the end of the former, in
which this should be the primary thing. This-
church is what is there meant by the New Jerusa
lem, into which none can enter, but those who
acknowledge the Lord alone as the God of heaven'
and earth. And this I can aver, that the univer
sal heaven acknowledges the Lord alone ; and that
who'soever does not acknowledge Him, is not ad
mitted into heaven ; for heaven is heaven from
the Lord. This acknowledgment itself from love
and faith, causes all there to be in the Lord, and
the Lord in them, as the Lord Himself teaches in
John : " In that day ye shall know, that I am in
my Father, and ye in Me, and I in you," xiv. 20.
And again : " Abide in Me, and I in you. I am
the vine, ye are the branches ; he that abideth in
Me and I in him, the same bringeth forth much
fruit ; for without Me ye cannot do any thing. If
a man abide not in Me, he is cast out," xv. 4-6,
xvii. 22, 23. That this was not seen from the
Word before, is, because, if it had been seen, still
it would not have been received ; for the last judg
ment had not yet been accomplished ; and before
that, the power of hell prevailed over the power
of heaven ; and man is in the midst between
heaven and hell ; wherefore, had this doctrine been
seen before, the devil, that is, hell, would have
taken it out of the hearts of men, and would
moreover have profaned it. This state of the
power of hell was altogether' broken by the 'last
judgment, which is now accomplished ; since
that, thus now, every one who desires it may be
come enlightened and wise. — L. 61.
Memorable Relation concerning the Divine
Trinity.
182. Since it has been given me by the Lord to
see the wonderful things which are in the heavens
and under the heavens, I ought to relate, accord
ing to command, what has been seen. There was
seen a magnificent palace, and in the inmost part
of it a temple ; in the midst of this, there was
a table of gold, upon which was the Word, at
which stood two angels. About the table there
were three rows of seats ; the seats of. the first
row were covered with siik drapery of a purple
color, the seats of the second row with silk drapery
of a blue color, and the seats of the third row with
white drapery. Under the roof, high above the
table, there appeared a curtain spread out, glitter
ing with precious stones, from the splendor of
which shone forth, as it were, a rainbow, when the
sky is becoming serene after a shower. Suddenly
then were seen clergymen sitting upon all the
seats, all clothed in the garments of the sacer
dotal ministry. On one side there was a vestry,
where stood an angel,- who was the keeper, and in
it lay splendid garments, in beautiful order. It
was a council convened by the Lord ; and I heard a
voice from heaven, saying, " Deliberate." But
they said, " On what ? " It was said, " Concern
ing the Lord the Savior, and concerning the Holy
Spirit." But when they began to think concern
ing them, they were not in illustration ; wherefore

52

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

they made supplication, and then light flowed
down out of heaven, and illuminated first the hinder
parts of their heads, and afterwards their temples,
and at last their faces ; and then they began to
deliberate, and, as it was commanded, first concern
ing the Lord the Savior. The first thing proposed
and canvassed was, " Who assumed the Human in
the Virgin Mary?" And an angel, standing at
the table, on which was the Word, read to them
these words from Luke : " Behold, thou shalt con
ceive in the womb, and shalt bring forth a son, and
shalt call his name Jesus ; He shall be great, and
shall be called the Son of the Most High. And
Mary said to the angel, How shall this be done,
since I know not a man ? And the angel, answer
ing, said, The Holy Spirit shall come upon thee, and
the Virtue of the Most High shall overshadow thee ;
wherefore the Holy Thing that is born of thee shall
be called the Son of God," i. 31, 32, 34, 35. Then
also he read these in Matthew : " The angel said
to Joseph in a dream, Joseph, son of David, fear
not to take Mary for thy wife, for that which is born
in her is of the Holy Spirit. And Joseph knew her
not until she had brought forth her first-born son,
and she called his name Jesus," i. 20, 25. And
besides these passages, he read many more from
the evangelists ; as Matt. iii. 17 ; xvii. 5 ; John i.
18 ; iii. 16 ; xx. 31 ; and many other places, where
the Lord, as to the Human, is called the Son of God,
and where He, from his Human, calls Jehovah his
Father ; as also from the prophets, where it is fore
told that Jehovah Himself was about to come into
the world ; among which also these two in Isaiah,
"It shall be said in that day, Lo, this is our God,
whom we have expected to deliver us ; this is
Jehovah, whom we have expected ; let us be glad
and rejoice in his salvation," xxv. 9. " The voice
of one crying in the wilderness, Prepare a way for
Jehovah, make smooth in the desert a path for our
God ; for the glory of Jehovah shall be revealed ;
and all flesh shall see together. Behold, the Lord
Jehovah will come in the Mighty One : He will feed
his flock like a shepherd," xl. 3, 5, 10, 11. And
the angel said, " Since Jehovah Himself came into
the world, and assumed the Human, therefore, in
the prophets, He is called the Savior and the .Re
deemer." And then he read to them the following
^passages : " God is in thee only, and there is no
God besides ; truly thou art a God concealed, O
God of Israel the Savior," Isaiah xiv. 14, 15. " Am
not I Jehovah? and there is no God else beside
Me ; a just God and a Savior there is not beside
Me," xiv. 21, 22. " / am Jehovah, and beside Me
there is no Savior," xliii. 11. "I Jehovah am thy
God, and thou shalt acknowledge no God beside
Me, and there is no Savior beside Me," Hosea xiii.
4. " That all flesh may know that I Jehovah am
thy Savior, and thy Redeemer," Isaiah xlix. 26 ; lx.
16. " As for our Redeemer, Jehovah of hosts is his
name," xlvii. 4. " Their Redeemer is Mighty ; Je
hovah of hosts is his name," Jerem. 1. 24. " Thus
said Jehovah the King of Israel, and his Redeemer,
Jehovah of hosts, I am the First and the Last, and
besides Me there is no God," Isaiah xliv. 6. " Je
hovah, my Rock and my Redeemer," Psalm xix. 15.
" Thus said Jehovah thy Redeemer, the Holy One
of Israel, I Jehovah am thy God" Isaiah xlviii. 17 ;
xliii. 14 ; xlix. 7 ; liv. 8. " Thou Jehovah art our
Father, our Redeemer from an age is thy name,
lxiii. 16. " Thus said Jehovah thy Redeemer, I am
Jehovah, doing all things, even alone, by Myself,"
xliv. 24. " Jehovah of hosts is his name, and thy
Redeemer, the Holy One of Israel, the God of the
whole earth He shall be called," liv. 5. " Behold, the

days will come when I shall raise unto David a
righteous Branch, who shall reign a King ; and
this is his name, Jehovah our Righteousness,"
Jerem. xxiii. 5, 6 ; xxxiii. 15, 16. " In that day,
Jehovah shall be for a King over all the earth ; in
that day, Jehovah shall be one, and his name one,"
Zech. xiv. 9. Those who sat on the seats, being
confirmed by these and the former passages, unani
mously said, that Jehovah Himself assumed the
Human in order to redeem and save men. But
then a voice was heard from the Roman Catholics,
who had hid themselves behind the altar, sayinjr,
" How can Jehovah God become Man ? Is he not
the Creator of the Universe ? " And one of those
who sat upon the seats of the second row, turned
himself about, and said, " Who then ?" And he
behind the altar, standing close to the altar, re
plied, " The Son from eternity." But he was
answered, " Is not the Son from eternity, according
to your confession, also the Creator of the universe ?
And what is a Son and a God born from eternity ?
And how can the Divine Essence, which is one
and indivisible, be separated, and one part of it de
scend, and not the whole together ? " The second
thing canvassed concerning the Lord was, Whether,
according to this, the Father and He are not one,
as the soul and the body are one. They said that
" This is a consequence, because the soul is from
the Father." Then one of those who sat upon the
seats of the third row, read from the confession of
faith, which is called the Athanasian Creed, these
words : " Although our Lord Jesus Christ, the Son
of God, is both God and Man, still there are not
two, but there is one Christ ; yea, He is altogether
one ; He is one person, since, as the soul and body
make one man, so God and Man is one Christ."
The reader said, that that creed where those words
are, is received in the whole Christian world, even
by the Roman Catholics. And they said, " What
need is there of more proofs that God the Father
and He are one, as the soul and body are one ? "
And they said, " Because it is so, we see that the
Human of the Lord is Divine, because it is the '
Human of Jehovah ; and also that the Lord, as to
the Divine Human, should be approached, and that
thus, and not otherwise, the Divine may be ap
proached, which is called the Father." This, their '
conclusion, the angel confirmed by many things
from the Word, amongst which were these : " A
Child is born to us, a Son is given to us, whose
name is Wonderful, Counsellor, God, Hero, the
Father of Eternity, the Prince of Peace," Isaiah ix.
6. " Abraham doth not know us, and Israel doth
not acknowledge us ; Thou Jehovah art our Father,
our Redeemer ; from an age is thy name," lxiii. 16 ;
and in John : " Jesus said, He who believeth in Me,
believeth in Him who sent Me ; and he who seeth
Me, seeth Him who sent Me," xii. 44, 45. " Philip
said to Jesus, Show us the Father. Jesus saith to
him, He who seeth Me, seeth the Father ; how then
sayest thou, Show us the Father ? Believest thou
not that / am in the Father, and the Father in Me ?
Believe Me, that I am in the Father, and the Father
in Me," xiv. 8, 9. " Jesus said, J and the Father are
one," x. 30 ; and also, " All things that the Father
hatji are mine, and all mine are the Father's," xvi.
15 ; xvii. 10. Lastly, " Jesus said, I am the Way,
the Truth, and the Life; no one cometh to the
Father but by Me," xiv. 6. To this the reader
added, that the same things that are here said by
the Lord, concerning Himself and his Father, may
also be said by man, concerning himself and his
soul. Having heard these things, they all said,
with one mouth and heart, that " The Human of the

WRITINGS OE EMANUEL SWEDENBORG.

53

Lord is Divine, and that this is to be approached, in
order that the Father may be approached ; since
Jehovah God, by it, sent Himself into the world, and
m ide Himself visible to the eyes of men, and thus
accessible. In like manner, He made Himself
visible, and thus accessible, in a human form, to
the ancients, but then' by an angel ; but because
this form was representative of the Lord who was
about to come, therefore all things of the church
with the ancients were representative." After this
followed a deliberation concerning the Holy Spirit ;
and in the first place was disclosed the idea of most
persons concerning God the Father, the Son, and
the Holy Spirit ; which was, that God the Father
sits on high, and the Son at his right hand, and
that they send forth from them the Holy Spirit to en
lighten, teach, justify, and sanctify men. But then
a voice was heard from heaven, saying, " We can
not endure that idea of thought Who does not
know, that Jehovah God is omnipresent ? Whoever
knows and acknowledges this, will also acknowl
edge, that He Himself enlightens, teaches, justifies,
ana saves, and that there is not a mediating God
distinct from Him, still less from two, as one person
from another ; wherefore let the former idea, which
is vain, be removed, and let this, which is just, be
received, and then you will see this clearly." But
then a voice was heard from the Roman Catholics,
who stood close to the altar of the temple, saying,
" What then is the Holy Spirit which is mentioned
in the Word in the evangelists, and in Paul, by
which so many learned men amongst the clergy,
and especially of our church, say that they are
led ? Who, at this day, in the Christian world,
denies the Holy Spirit and his operations ? " At
these words, one of those who sat upon the seats
of the second row, turned himself about, and said,
" You say that the Holy Spirit is a person by him
self; and a God by himself; but what is a person
going forth and proceeding from a person, but
operation going forth and proceeding ? One per
son cannot go forth and proceed from another, but
operation can. Or what is a God going forth and
proceeding from God, but the Divine going forth
and proceeding? One God cannot go forth and
proceed from another, but the Divine can from one
God." On hearing these words, those who sat upon
'the seats unanimously concluded, that " The Holy
Spirit is not a person by itself, thus neither a God
by itself ; but that it is the Holy Divine, going forth
and proceeding from the one omnipresent God, who
is the Lord." To this the angels, standing at the
golden table upon which was the Word, said, " Well.
It is not read any where in the Old Testament, that
the prophets spoke the Word from the Holy Spirit,
but from Jehovah ; and wherever, in the New Tes
tament, the Holy Spirit is mentioned, we are to
understand the proceeding Divine, which is the
Divine which enlightens, teaches, enlivens, re
forms, and regenerates." After this, there followed
another question concerning the Holy Spirit, which
was, From whom the Divine, which is meant by the
Holy Spirit, proceeds ; whether from the Father
or from the Lord. And when they were canvass
ing this, there shone upon them a light from heaven,
from which they saw that the Holy Divine, which is
meant by the Holy Spirit, does not proceed out of
the Father through the Lord, but out of the Lord
from the Father ; comparatively, as with man ; his
activity does not proceed from the soul through
the body, but out of the body from the soul. This
the angel standing at the table confirmed by these
things from the Word: "He whom the Father
hath sent, speaketh the words of God : He hath

given Him the Spirit not by measure. The Father
loveth the Son, and hath given all things into his
hand," John iii. 34, 35. " A Rod shall go out from
the Trunk of Jesse, the spirit of Jehovah shall rest
upon Him, the spirit of wisdom and intelligence,
the spirit of counsel and virtue," Isaiah xi. 1.
That the spirit of Jehovah was given upon Him,
and that it was in Him, xiii. 1 ; lix. 19, 20 ; lxi. 1 ;
Luke iv. 18. " When the Holy Spirit shall have
come, which I shall send to you from the Father,"
John xv. 26. " He shall glorify Me, because he
shall receive of mine, and announce unto you ; all
things whatsoever the Father hath are mine ; on ac
count of this I said, that He shall receive of mine,
and announce unto you," xvi. 14, 15. " If I go
away, I will send the Paraclete unto you," xvi. 7.
That the Paraclete is the Holy Spirit, xiv. 26.
" The Holy Spirit was not yet, because Jesus was
not yet glorified," vii. 39. " But after the glorifi
cation, Jesus breathed into, and said lo the disciples,
Receive the Holy Spirit," xx. 22. And in the Reve
lation, " Who shall not glorify thy name, O Lord ?
because Thou alone art holy," xv. 4. Since the
divine operation of the Lord, from his divine omni
presence, is meant by the Holy Spirit, therefore,
when He spoke to the disciples concerning the
Holy Spirit, which he was about to send from the
Father, He also said, " I will not leave you orphans ;
/ go aioay, and come unto you ; and in that day ye
will know that J am in my Father, and ye in Me, and
I in you," xiv. 18, 20, 28. And just before He
departed out of the world, He said, " Lo, I am with
you all the days, even to the consummation of the
age," Matt xxviii. 20. Having read these words
to them, the angel said, " From these and many
other passages from the Word, it is manifest, that
the Divine, which is called the Holy Spirit, pro-'
ceeds out of the Lord, from the Father." To this
those who sat upon the seats said, " This is Divine
Truth." At last, this decree was made ; that,
" From what has been deliberated in this council,
we have clearly seen, and thence acknowledge as
holy truth, that in the Lord God, the Savior Jesus
Christ, there is a Divine Trinity, which is, the
Divine from wbich are all things, which is called
the Father; the Divine Human, which is called
the Son ; and the proceeding Divine, which is
called the Holy Spirit ; " exclaiming together, that
" In Jesus Christ dwetleth all the fulness of the
Godhead bodily,1' Coloss. ii. 9. Thus there is one
God in the church. After these things were con
cluded in that magnificent council, they rose up,
and the angel who was keeper of the vestry came
out of it, and brought to each of those who sat
upon the seats splendid garments, interwoven here
and there with threads of gold, and he said, " Re
ceive the wedding garments." And they were con
ducted, in glory, into the new Christian heaven,
with which the church of the Lord upon earth,
which is the New Jerusalem, will be conjoined.
— T. C. R. 188.
Sect. 5. — The Sacred Scriptures.
183. The natural man cannot still be persuaded
to believe, that the Word is Divine Truth itself, in
which is Divine Wisdom and Divine Life, inas
much as he judges of it by its style, in which no
such things appear. Nevertheless, the style in
which the Word is written is a truly Divine style,
with which no other style, however sublime and
excellent it may seem, is at all comparable, for it
is as darkness compared to light The style of the
Word is of such a nature as to contain what is
holy in every verse, in every word, and in some

54

COMPENDIUM OE THE THEOLOGICAL AND SPIRITUAL

cases in every letter ; and hence the Word con
joins man with the Lord, and opens heaven. There
are two things which proceed from the Lord —
Divine Love and Divine Wisdom, or, what is the
same, Divine Good and Divine Truth ; for Divine
Good is of Divine Love itself, and Divine Truth is
of Divine Wisdom itself: and the Word, in its
essence, is both of these ; and inasmuch as it con
joins man with the Lord, and opens heaven, as just
observed, therefore the Word fills the man who
reads it under the Lord's influence, and not under
the influence of his proprium or self, with the good
of love and the truth of wisdom — his will with the
good of love, and his understanding with the truths
of wisdom. Hence man has life by and through
the Word.
184. Lest therefore mankind should remain any
longer in doubt concerning the divinity of the
Word, it has pleased the Lord to reveal to me its
internal sense, which in its essenbe is spiritual, and
which is, to the external sense, which is natural,
what the soul is to the body. This internal sense
is the spirit which gives life to the letter ; where
fore this sense will evince the divinity and sanctity
of the Word, and may convince even the natural
man, if he is in a disposition to be convinced. —
S. S. 3, 4.
What the Spiritual Sense of the Word is.
185. The spiritual sense of the Word is not that
which breaks forth as light out of the literal sense,
whilst a person is studying and explaining the
Word, with intent to establish some particular tenet
of the church: this sense may be called the literal
sense of the Word : but the spiritual sense does
not appear in the literal sense, being within it, as
the soul is in the body, or as the thought of the
understanding is in the eye, or as the affection of
love is in tlie countenance, which act together as
cause and effect. It is this sense, principally,
which renders the Word spiritual, and by which it
is adapted not only to the use of men, but also of
angels ; whence, also, by means of that sense, the
Word communicates with the heavens.
186. From the Lord proceed these principles :
the celestial, the spiritual, and the natural, one
after another. Whatsoever proceeds from his Divine
Love is called celestial, and is Divine Good ; what
soever proceeds from his Divine Wisdom is called
spiritual, and is Divine Truth : the natural partakes
of both', and is their complex in ultimates. The
angels of the celestial kingdom, who compose the
third or highest heaven, are in that Divine Princi
ple which proceeds from the Lord that is called
celestial, for they are in the good of love from the
Lord ; the angels of the Lord's spiritual kingdom,
who compose the second or middle heaven, are in
that Divine Principle which proceeds from the
.Lord that is called spiritual, for they are in the
truths of wisdom from the Lord : but men, who
compose the Lord's church on earth, are in the
Divine-natural, which also proceeds from the Lord.
Hence it follows, that the Divine Principle pro
ceeding from the Lord, in its progress to its ulti
mates, descends through three degrees, and is
termed celestial, spiritual, and natural. The Di
vine Principle which proceeds from the Lord, and
descends to men, descends through those three de
grees, and when it has descended, it contains those
three degrees in itself. Such is the nature of every
Divine Principle proceeding from the Lord ; where
fore, when it is in its last degree, it is in its fulness.
Such is the nature and quality of the Word ; in
its last sense it is natural, in its interior sense it is

spiritual, and in its inmost sense it is celestial ; nnd
in each sense it is divine. That the Word is of
such a nature and quality, does not appear in the
sense of the letter, which is natural, by reason that
man has heretofore been altogether unacquainted
with the state of the heavens, and consequently
with the nature of the spiritual principle, and the
celestial, and of course with the distinction be
tween them and the natural principle.
187- The distinction between these degrees can
not be known, except by the knowledge of corre
spondence ; for these three degrees are altogether
distinct from each other, like end, cause, and effect,
or like what is prior, posterior, and postreme, bat
yet make one by correspondences ; for the natural
degree or principle corresponds with the spiritual,
and also with the celestial.
188. Inasmuch as the Word in its interior is
spiritual and celestial, therefore it is written by
mere correspondences, and what is written by mere
correspondences, in its ultimate sense is written in
such a style as that of the prophets and evan
gelists, which, notwithstanding its apparent com
monness, contains in it all divine and angelic wis
dom. — S. S. 5-8.
189. There is in the Word a sense still mora
internal, which is called Celestial, concerning which
somewhat was said above ; but this sense cannnt
easily be unfolded, not beingso much the object of
intellectual thought, as of will-affection. The true
ground and reason why there is in the Word a
sense still more anterior, which is called celestial,
is, because from the Lord proceed Divine Good and
Divine Truth — Divine Good from his Divine
Love, and Divine Truth from his Divine Wisdom ;
each is in the Word, for the Word is the divine
proceeding. — S. S. 19.
A Spiritual Sense in all and every Part of the
Word.
190. This cannot be better seen than by exam
ples ; as for instance : John says, in the Apocalypse,
" I saw heaven opened, and behold a White Horse,
and he who sat thereon was called Faithful and
True, and in justice doth he judge and combat.
His eyes were a flame of fire ; and upon his head
were many diadems ; and he had a name written
which no one knew but himself. And he was
clothed with a vesture dipped in blood ; and his
name is called the Word of God. And the armies
which were in the heavens, followed him on white
horses, clothed in fine linen white and clean. And
he hath on his vesture and on his thigh a name
written, King of Kings, and Lord of Lords," xix.
11-14, 16. It is impossible for any one to know what
each of these expressions contains, except from
the internal sense. It is manifest that every ex
pression is in some respect representative and sig
nificative : as when it is said, that, heaven was
opened ; that there was a white horse ; that he
who sat on him in justice judgeth and combateth ;
that his eyes were a flame of fire ; that on his heid
were many diadems ; that he had a name which
no one knew but himself; that he was clothed in
a vesture dipped in blood ; that the armies which
were in the heavens followed him on white horses ;
that they were clothed with fine linen white and
clean ; and that on his vesture and on his thigh he
had a name written. It is expressly said, that it is
the Word, and that it is the Lord who is the Word :
for it is said, " His name is called the Word of
God ; " and afterwards, " He hath on his vesture
and on his thigh a name written, King qf Kings,
and Lord of Lords." From the interpretation of

WRITINGS OF EMANUEL SWEDENBORG.

55

each expression, it is manifest, that the Word is here
described as to the spiritual or internal sense.
That heaven was opened, represents and signifies,
that the internal sense of the Word is seen in
heaven, and thence by those in the world in whom
heaven is open : the horse, which was white, repre
sents and signifies the understanding of the Word
as to its interiors ; that this is the signification of
a white horse, will be shown presently : that he
who sat on him is the Lord as to the Word, thus
the Word, is manifest, for it is said, " His name is
called the Word of God ; " who, from good, is
called faithful, and is said to judge in justice ; and
from truth is called true, and is said to combat in
justice ; for the Lord Himself is justice : his eyes,
a flame of fire, signify divine truth from the divine
good of his divine love : the many diadems on his
head, signify all the goods and truths of faith :
having a name written which no one knew but
himself, signifies, that what the Word is in the in
ternal sense is seen by no one but Himself, and
him to whom he reveals it : clothed with a vesture
dipped in blood, signifies the Word in the letter,
to which violence has been offered : the armies in
the heavens which followed him on white horses,
signify those who are in the understanding of the
Word as to its interiors ; clothed with fine linen
white and clean, signifies the same persons in truth
from good : a name written on his vesture and on
his thigh, signifies truth and good, and their quality.
From these things, and from those which precede
and follow, it is evident, that there it is predicted,
that about the last time of the church, the spiritual
or internal sense of the Word would be opened. —
S. S. 9, W. H. 1.
191. That horse signifies understanding, is de
rived from no other source than from representa
tives in the spiritual world. In that world are
frequently seen horses, and persons sitting upon
horses, and also chariots ; and there every one
knows that they signify things intellectual and
doctrinal. I have often observed, when any were
thinking from their understanding, that they ap
peared as if riding on horses ; their meditation
represented itself in this manner before others,
they themselves being ignorant of it. There is
also a place in the spiritual world, where many
assemble, who think and speak from understanding
concerning the truths of doctrine ; and when others
approach, they see that whole plain full of chariots
and horses ; and novitiate spirits, who wonder
whence this is, are instructed that it is an appear
ance from their intellectual thought. That place
is called the assembly of the intelligent and wise.
I have likewise seen bright horses and chariots of
fire, when certain spirits were taken up into heaven,
"which was a sign that they were then instructed
in the truths of heavenly doctrine, and become in
telligent, and thus were taken up : on seeing which,
it occurred to my mind, what is signified by the
chariot of fire, and the horses of fire, which carried
Elijah up into heaven; and what is signified by
the horses and chariots of fire that were seen by
the lad of Elisha, when his eyes were opened. —
W. H. 3.
192. It is written in the Apocalypse, " I saw a
new heaven and a new earth ; for the first heaven
and the first earth had passed away. And I saw
the holy city, New Jerusalem, xoming down from
God out of heaven, prepared as a bride adorned
for her husband. The city had a wall great and
high, which had twelve gates, and at the gates
twelve angels, and names written thereon, which
are tlie names of the twelve tribes of the children

of Israel. And the wall of the city had twelve
foundations, and in them the names of the twelve
apostles of the Lamb. And 'the city lieth four
square, and the length is as large as the breadth.
And he measured the city with the reed twelve
thousand furlongs-, and the length, and the breadth,
and the height of it were equal. And he measured
the wall thereof, a hundred and forty and four
cubits, the measure of a man, that is, of an angel.
And the wall of it was of jasper ; but the city itself
was pure gold, like unto pure glass ; and the founda
tions of the wall of the city were of every precious
stone. And the twelve gates were twelve pearls ;
and the street of the city was pure gold, as it were
transparent glass. The glory of God enlightened
it, and its lamp was the Lamb. And the nations of
them which are saved shall walk in the light of it,
and the kings of the earth shall bring their glory and
honor into it," xxi. 1, 2, 12-24. When man reads
these words, he does not understand them other
wise than according to the sense of the letter, thus,
that tlie visible heaven and earth will be dissolved,
and a new heaven be created, and that the holy
city Jerusalem will descend upon the new earth,
and that it will be, as to its measures, according to
the description. But the angels understand these
things very differently ; that is, what man under
stands "naturally, they understand spiritually. And
as the angels understand -them, such is their sig
nification ; and this is the internal or spiritual sense
of the Word. According to this internal or spiritual
sense, in which the angels are, by a new heaven
and a new earth is meant a new church, both in
the heavens and the earths, which shall be spoken
of hereafter ; by the city Jerusalem descending
from God out of heaven, is signified its heavenly
doctrine ; by the length, breadth, and height, which
are equal, are signified all the goods and truths of
that doctrine, in the complex ; by its wall are meant
the truths which protect it ; by the measure of the
wall, which is a hundred and forty-four cubits,
which is the measure of a man, that is, of an angel,
are meant all those defending truths in the com
plex, and their quality ; by the twelve gates which
are of pearls, are meant introductive truths ; which
are likewise signified by the twelve angels at the
gates ; by the foundations of the wall, which are of
every precious stone, are meant the knowledges
whereupon that doctrine is founded ; by the twelve
tribes of Israel, and also by the twelve apostles,
are meant all things of the' church in general and
in particular ; by gold like unto pure glass, whereof
the city and its streets were built, is signified the
good of love, from which the doctrine and its truths
are made transparent ; by the nations who are
saved, and the kings of the earth who bring glory
and honor into the city, are meant all from the
church who are in goods and truths ; by God and
the Lamb is meant the Lord, as ' to the essential
Divine and the Divine Human. — H. D. 1.
193. Again, in -the Apocalypse, chap, vi., it is
written, that when the Lamb opened one of the
seals of the book, there went forth a white horse,.
and that he who sat thereon had a bow, and that a
crown was given unto him : and that when he
opened the second seal there went forth a red.
horse, and that to him who sat thereon was given
a great sword : and that when he opened the third.
seal, there went forth a black horse, and that he-
that sat thereon held in his hand a pair of balances.:.
and that when he opened the fourth seal, there-
went forth a pale horse, and that the name of him.
who sat thereon was Death. What these words
signify can only be unfolded by the spiritual, sense:;.

56

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

and it is fully unfolded when it is known what is
signified by opening the seals, by horses, and by
the other things therein mentioned. Thereby are
described the successive states of the church from
its beginning to its end, as to the understanding
of the Word : by the Lamb's opening the seals of
the book, is signified the manifestation of those
states of the church by the Lord : by a horse, is
signified the understanding of the Word: by a
white horse, the understanding of truth from the
Word in the first state of the church : by the bow
of him that sat upon that horse, the doctrine of
charity and faith combating against false principles :
by a crown, eternal life the reward of victory : by
a red horse, is signified the understanding of the
Word destroyed, as to the principle of good, in the
second state of the church : by a great sword,
falsity combating against truth : by a black horse,
is signified the understanding of the Word de
stroyed, as to the principle of truth, in the third
state of the church : by a pair of balances, the esti
mation of truth so small as scarce to be of any
amount : by a pale horse, is signified the under
standing of the Word annihilated, by the evils of
life and the falsities thence derived, in the fourth
and last state of the church : and by death, eternal
damnation. That such is the signification of the
contents of the above passage in the spiritual sense,
does not appear in the sense of the letter, or the
natural sense ; wherefore, unless the spiritual sense
had been now for once opened, the Word, as to
this and other passages in the Apocalypse, must
have been closed up, so that at length no one
would know how, and in what, any thing holy lay
therein concealed. The case is the same, in respect
to the signification of the four horses and the four
chariots that came forth from between two moun
tains of brass: see Zechariah vi. 1-8.
194. Again, in the Apocalypse, chap, ix., it is
written, " The fifth angel sounded, and I saw a
star fall from heaven unto the earth, and to him
was given the key of the bottomless pit : and he
opened the bottomless pit, and there arose a smoke
out of the pit as the smoke of a great furnace ; and
the sun and the air were darkened by reason of
the smoke of the pit : and there came out of the
smoke locusts upon the earth, and unto them was
given power as the scorpions of the earth have
power : the shapes of the locusts were like unto
horses prepared for battle ; and on their heads
were as it were crowns like gold ; and their faces
were as the faces of men, and they had hair as the
hair of women, and their teeth' were as the teeth
of lions ; and they had breastplates as it were
breastplates of iron ; and the sound of their wings
was as the sound of chariots of many horses run
ning to battle : and they had tails like unto scor
pions, and there were stings in their tails ; and
their power was to hurt men five months : and
they had a king over them, which is the angel of
the bottomless pit, whose name in the Hebrew
tongue is Abaddon, but in the Greek tongue hath
his name Apollyon." These words, in like man
ner, must needs be unintelligible to every one who
is not acquainted by revelation with the spiritual
sense ; for there is nothing said in this passage
without a meaning, but the whole thereof, and
every particular expression therein, is significative.
The subject here treated of is concerning the state
of the church, when all the knowledges of truth
from the Word are destroyed, in consequence
whereof man, becoming sensual, persuades himself
that falsities are truths. By a star fallen from
heaven, are signified the knowledges of truth de

stroyed: by the sun and air being darkened, is
signified the light of truth made darkness: by
locusts which came forth from the smoke of the pit,
are signified falsities in the extremes, such as ap
pertain to those who are become sensual, and who
see and judge all things according to fallacies : by
a scorpion, is signified their persuasive principle or
faculty : by the locusts appearing as horses pre
pared for battle, is signified their ratiocinations as
from the understanding of truth : by the locusts
having crowns like unto gold upon their heads, and
having faces as the faces of men, is signified that
they appeared to themselves as conquerors and as
wise : by their having hair as the hair of women,
is signified that they appeared to themselves as if
they were in the affection of truth : by their having
teeth as lion's teeth, is signified that sensual things,
which are the ultimates of the natural man, ap
peared to them as if they had power over all things :
by their having breastplates as breastplates of iron,
are signified argumentations grounded in fallacies,
by which they fight and prevail : by the sound of
their wings being as the sound of chariots of horses
running to battle, are signified ratiocinations as if
grounded in the truths of doctrine from the Word,
for which they were to combat : by their having
tails as scorpions, are signified persuasions: by
their having stings in their tails, are signified the
cunning arts of deceiving thereby : by their having
power to hurt men five months, is signified that
they induce a kind of stupor on those who are prin
cipled in the understanding of truth and in the per
ception of good : by their having a king over them,
the angel of the bottomless pit, whose name is
Abaddon or Apollyon, is signified that their falsi
ties were from hell, the abode of those who are
merely natural, and principled in self-intelligence.
This is the spiritual sense of these words, whereof
nothing appears in the sense of the letter ; and
the like spiritual sense is contained in every part
of the book of the Apocalypse. — & S. 12, 13.
195. In order to show more clearly that the
prophetical parts of the Word of the Old Testa
ment are, in many places, unintelligible without
a spiritual sense, I shall here adduce a few pas
sages ; as this in Isaiah : " Jehovah of hosts shall
stir up a scourge for him, according to the slaughter
of Midian at the rock of Oreb ; and as his rod was
upon the sea, so shall he lift it up after the manner
of Egypt. And it shall come to pass in that day,
that his burden shall be taken away from off thy
shoulder, and his yoke from off thy neck. He is
come to Aiath, he shall pass to Migron, at Mich-
mash he hath laid up his carriages. They are gone
over the passage ; they have taken up their lodging
at Gebah. Ramah is afraid, Gibeah of Saul is
fled. Lift up thy voice, O daughter of Gallim,
cause it to be heard unto, O Laish, O poor Ana-
thoth ; Madmenah is removed ; the inhabitants of
Gebin gather themselves together ; as yet shall he
remain at Nob that day ; he shall shake his hand
against the mount of the daughter of Zion, the
hill of Jerusalem ; he shall cut down the thickets
of the forests with iron, and Lebanon shall fall by
a mighty one," x. 26-34. In this passage there
occur only mere names, from which no meaning
can be drawn but by the help of the spiritual sense ;
in which sense, all names throughout the Word
signify things appertaining to heaven and the
church. By virtue of this sense is discovered the
signification of the contents of the above passage,
as denoting that the whole church was brought into
devastation by means of scientifics perverting all
truth, and confirming all falsity. Again, in the

WRITINGS OF EMANUEL SWEDENBORG.

57

same prophet: "In that day, the envy also of
Ephraim shall depart, and the adversaries of Judah
shall be cut off; Ephraim shall not envy Judah,
and Judah shall not vex Ephraim ; but they shall fly
upon the shoulders of the Philistines towards the
west, they shall spoil them of the east together ;
they shall lay their hand upon Edom and Moab.
Jehovah shall utterly destroy the tongue of the
Egyptian sea, and with his mighty wind shall He
shake his hand over the river, and shall smite it in
the seven streams, and make men go over dry-
shod ; and there shall be a highway for the remnant
of his people which shall be left from Assyria,"
xi. 13-16. In this passage, also, it is impossible
to see any thing divine, unless it be known what is
signified by each particular name, notwithstanding
the subject here treated of is concerning the coming
of the Lord, and what shall come to pass at that
time, as plainly appears from verses 1-10 : without
the help, therefore, of the spiritual sense, how is it
possible for any one to discern the genuine signi
fication of these words in their order, as denoting
that they who through ignorance are principled in
falses, and do not suffer themselves to be seduced
by evils, will come to the Lord, and that the Word
will then be understood by the church, and that
falsities will then be no longer hurtful to them.
The case is the same in those passages where no
names occur, as in Ezekiel : " Thus saith the Lord
Jehovah : Thou son of man, speak unto every
feathered fowl, and to every beast of the field, As
semble yourselves, and come ; gather yourselves
from every side to my sacrifice which I do sacrifice
for you, even a great sacrifice upon the mountains
of Israel, that ye may eat flesh and drink blood.
Ye shall eat the flesh of the mighty, and drink the
blood of the princes of the earth ; — ye shall eat
fat till ye be full, and drink blood till ye be drunken,
of ray sacrifice which I have sacrificed for you. Ye
shall be filled at my table with horses and chariots,
with mighty men, and with all men of war. And 1
will set my glory amongst the heathen," xxxix.
17-21. If it be not known by the spiritual sense
what is signified by sacrifice, what by flesh and
blood, what by horses and chariots, mighty men,
and men of war, it must needs appear as if those
things were to be eaten and drunken ; but the
spiritual sense teaches, that by eating flesh and
drinking blood of the sacrifice which the Lord Je
hovah shall sacrifice on the mountains of Israel, is
signified to appropriate Divine Good and Divine
Truth from the Word ; for this passage treats of
the calling together of all to the Lord's kingdom,
and in particular of the establishment of the church
amongst the Gentiles by the Lord. Who cannot
see that by flesh is not here meant flesh, nor by
blood, blood ? — as where it is said that they should
drink blood till they were drunken, and that they
should be filled with horses, chariots, mighty men,
and all men of war? The case is similar in a
thousand other passages in the prophets.
196. Without the spiritual sense it is impossible
for any one to know why the prophet Jeremiah was
commanded to buy himself a girdle, and put it on
his loins, and not to draw it through the waters,
butto go to Euphrates, and hide it there in a hole in
the rock, (Jer. xiii. 1-7 ;) or why Isaiah the prophet
was commanded to loose the sackcloth from off
his loins, and to put off his shoe from off his foot,
and to go naked and barefoot three years, (Isaiah
xx 2, 3 ;) or why Ekekiel the prophet was com
manded to make a razor pass upon his head, and
upon his beard, and afterwards to divide them, and
to burn a third part in the midst of the city, and to
8

smite a third part with the sword, and to scatter a
third part in the wind, and to bind a little of them
in his skirts, and at last to cast them into the midst
of the fire, (Ezek. v. 1-4 ;) or why the same prophet
was commanded to lie upon his left side three
hundred and ninety days, and upon his right side
forty days, and to make himself a cake of wheat,
and barley, and millet, and fitches, with cow's dung,
and eat it ; and in the mean time to raise a rampart
and a mound against Jerusalem, and besiege it,
(Ezek. iv. 1-15 ;) or why Hosea was twice com
manded to take to himself a harlot to wife, {Hosea
i. 2-9 ; iii. 2, 3 ;) with several other things of a like
nature. Moreover, who can know, without the
spiritual sense, what is signified by all things ap
pertaining to the tabernacle ; as by the ark, the
mercy seat, the cherubim, the candlestick, the altar
of incense, the shew bread on the table, and the
veils and curtains ? Or who would know, without
the spiritual sense, what is signified by Aaron's holy
garments^ as by his coat, his cloak, the epbod, the
urim and thummim, the mitre, and several things;
besides ? Or, without the spiritual sense, who would
know what is signified by all those particulars
which were enjoined concerning burnt offerings,
sacrifices, meat offerings, and drink offerings ; and
also concerning Sabbaths and feasts ? The troth
is, that nothing was enjoined, be it ever so minute,
but what was significative of something appertain
ing to the Lord, to heaven, and to the church.
From these few instances, then, it may be plainly
seen, that there is a spiritual sense in all and every
part of the Word. — S. S. 15, 16.
Spiritual Sense of the Transfiguration, and of
other Things concerning the Lord.
197. Concerning the Lord's tranfiguration, it is
thus written : " Jesus taketh Peter, James, and
John his brother, and bringeth them into a high
mountain apart, and was transfigured before them ;
and his face did shine as the sun, and his raiment
was white as the light And behold there appeared
to them Moses and Elias discoursing with him.
And behold a bright cloud overshadowed them,
and behold a voice out of the cloud, which said,
This is my beloved Son, in whom I am well pleased ;
hear ye him," Matt. xvii. 1-5 ; Mark ix. 2-8 ; Luke
ix. 28-36. The reason why the Lord took Peter,
James, and John, was, because by them was repre
sented the church as to faith, charity, and the
works of charity ; the reason why he took them
into a high mountain, was, because by mountain
was signified heaven ; that his face shone as the
sun, was, because the face signifies the interiors,
which, being divine, shone as the sun, for the sun
is divine love ; that his garments were bright as
the light, was, because garments signify divine
truth proceeding from him ; the same is also signi
fied by light. The reason why Moses and Elias
appeared, was, because they both signify the Word,
Moses the historical Word, and Elias the propheti
cal Word ; that a lucid cloud overshadowed them,
was, because lucid clouds signify the Word in the
letter, in which is the internal sense ; that the
voice out of the cloud said, " This is my beloved
Son, in whom I am well pleased ; hear ye him," was,
because a voice out of a cloud signifies divine truth
from the Word, and beloved Son, the Lord's Divine
Human Principle ; and because divine truth is
from him, and hence all the truth of the church, it
was said out of the cloud, "In whom I am well
pleased ; hear ye him." That the Divine Humanity
of the Lord was thus seen, is manifest, because
the Divine Principle itself cannot appear to any

58

COMPENDIUM 'OF THE THEOLOGICAL AND SPIRITUAL

one otherwise than by the Divine Humanity, which
the Lord teaches also in John : " No one hath seen
God at any time ; the only-begotten Son, who is
in the bosom of the Father, he hath declared him,"
i. 18. And in another place : " Ye have neither
heard his voice at any time, nor seen his shape,"
John v. 37. From the signification of the Lord's
garments, as denoting divine truth, it may be
known what is signified by the soldiers dividing
the garments of the Lord among them, and casting
lots upon his vesture, concerning which it is thus
written in John : " The soldiers took his garments,
and made four parts, to each soldier a part, and
also his coat ; now the coat was without seam,
woven from the top throughout They said there
fore among themselves, Let us not rend it, but
cast lots for it, whose it shall be ; that the scrip-
tare might be fulfilled, which saith, They parted
my raiment among them, and for my vesture they
did cast lots. These things therefore the soldiers
did," xix. 23, 24. He who does not know that in
every particular of the Word there is an internal
sense which is spiritual, cannot see any arcanum
in these things ; he only knows that the soldiers
divided the garments, and not the coat, and he per
ceives nothing more than this, when, nevertheless,
there is not only a divine arcanum contained in
this circumstance, but also in every particular of
the things recorded concerning the passion of the
Lord. The arcanum which is contained in this
circumstance is, that the garments of the Lord
signified divine truth, thus the Word, because the
Word is divine truth; the, garments which they
divided, signified the Word in the letter, and the
coat, the Word in the internal sense ; to divide
them, signifies to disperse and falsify ; and the
soldiers signify those who are of the church, who
fight for divine truth ; wherefore it is said, " These
things therefore "the soldiers did." Hence it is
manifest, that by these words in the spiritual sense,
is understood, that the Jewish church dispersed
divine truth, which is in the sense of the letter ;
but that they could not disperse divine truth, which
is in the internal sense. — A. E. 64.
The Spiritual Sense of the Word heretofore
unknown.
198. What is meant by correspondence, has to
this day remained unknown, notwithstanding it
was a subject most familiar to the men of the most
ancient times, who esteemed it the chief of sci
ences, and cultivated it so universally, that all their
books and tracts were written by correspondences.
The book of Job, which was a book of the ancient
church, Js full of correspondences. The hiero
glyphics of the Egyptians, and the fabulous stories
of antiquity, were founded on the same science.
All the ancient .churches were chinches represen
tative of spiritual things; and their ceremonies,
and also their statutes, which were rules for the
institution of their worship, ^consisted of mere cor
respondences ; in like manner, every thing in the
Israelitish church, their burnt offerings and sacri
fices, with all the particulars belonging to each,
were correspondences : so also was the tabernacle,
with all things contained in it ; and likewise their
festivals, as the feast of unleavened bread, the
feast of tabernacles, the feast of the first fruits ;
also the priesthood of Aaron and the Levites, and
their garments of holiness ; and beside the things
above mentioned, all their statutes and judgments,
relating to worship and life, were correspondences.
Now, forasmuch as divine things fix their existence
in outward nature in correspondences, therefore

the Word was written by mere correspondences ;
and for the same reason the Lord, in consequence
of speaking from Divinity, spoke by correspond- "
ences ; for whatever proceeds from Divinity, when
it comes into outward nature, manifests itself in
such outward things as correspond with what is
divine ; which outward things become then the
depositories of divine things, otherwise called
celestial and spiritual, which lie concealed within
them. 199. I have been informed, that the men of the
Most Ancient Church, which was before the flood,
were of so heavenly a genius, that they conversed
with angels, and that they had the power of hold
ing such converse by means of correspondences ;
hence the state of their wisdom became such, that,
on viewing any of the objects of this world, they
not 0IUV thought of them naturally, but also spirit
ually, thus in conjunction with the angels of
heaven. I have been further informed, that Enoch,
who is spoken of in Genesis, chap. v. 21-24, to
gether with his associates, collected correspond
ences from the lips of the celestial men, and trans
mitted the science of them to posterity ; in conse
quence of which, the science of correspondences ,
was not only known in many kingdoms of Asia,
but also much cultivated, particularly in the land
of Canaan, Egypt, Assyria, Chaldea, Syria, and
Arabia, and in Tyre, Sidon, and Nineveh; and
that from thence it was conveyed into Greece,
where it was changed into fable, as may appear
from the works of the oldest writers of that country.
200. But as the representative rites of the church,
which were correspondences, began in process of
time to be corrupted by idolatrous and likewise
magical applications of them, therefore the science
of correspondences was, by the divine providence
of the Lord, gradually lost, and amongst the Isra
elitish and Jewish people entirely obliterated. The
divine worship of that people consisted indeed of
mere correspondences, and consequently was rep
resentative of heavenly things ; but still they had
no knowledge of a single thing represented ; for
they were altogether natural men, and therefore
had neither inclination nor ability to gain any
knowledge of spiritual and celestial subjects: for
the same reason they were necessarily ignorant of
correspondences, these being representations of
things spiritual and celestial in things natural.
201. The reason why the idolatries of the Gen
tiles of old took their rise from the science of cor
respondences, was, because all things that appear
on the face of the earth have correspondence ;
consequently, not only trees and vegetables, but
also beasts and birds of every kind ; with fishes
and all other things. The ancients, who were
versed in the science of correspondences, made
themselves images which corresponded with heav
enly things, and were greatly delighted with them
by reason of their signification, and because they
could discern in them what related to heaven and
the church ; they therefore placed those images
not only in their temples, but also in their houses ;
not with "any intention to worship them, but to
serve as means of recollecting the heavenly things
signified by them. Hence in Egypt, and ,in other
places, they made images of calves, oxen, and ser
pents, and also of children, old men, and virgins ;
because calves and oxen signified the affections
and powers of the natural man': serpents, the pru
dence of the sensual man ; children, innocence
and charity ; old men, wisdonj ; and virgins, the
affections of truth ; and so in other instances.
Succeeding ages, when the science of correspond-

WRITINGS OF EMANUEL SWEDENBORG.

59

ences was obliterated, began to adore as holy,
and at length to worship as deities, the images and
resemblances set up by their forefathers, because
they found them in and about their temples. The
case was the same with other nations ; as with the
Philistines in Ashdod, whose god Dagon (concern
ing whom, see 1 Sam. v. 1 to the end) was in its
upper part like a man, and in its lower part like a
fish ; the reason of which was, because a man sig
nifies intelligence, and a fish science, which make
a one. For the same reason, the ancients per
formed their worship in gardens and in groves, ac
cording to the different kinds of trees growing in
them, and also on mountains and hills ; for gardens
and groves signified wisdom and intelligence, and
every particular tree something that had relation
thereto ; as the olive, the good of love ; the vine,
truth derived from that good ; the cedar, good
and truth rational ; a mountain signified the high
est heaven ; a hill, the heaven beneath. That the
science of correspondences remained amongst
many eastern nations, even till the coming of the
Lord, may appear also from the wise men of the
east, who visited the Lord at his nativity ; where
fore a star went before them, and they brought with
them gifts, gold, frankincense, and myrrh, Matt.
ii. 1, 2, 9-11 ; for the star which went before
them signified knowledge from heaven ; gold signi
fied celestial good ; frankincense, spiritual good ;
and myrrh, natural good ; which are the three con
stituents of all worship. But still there was no
knowledge whatever of the science of correspond
ences amongst the Israelitish and Jewish people,
although all parts of their worship, and all the
statutes and judgments given them by Moses, and
all things contained in the Word, were mere cor
respondences : the reason was, because they were
idolaters at heart, and consequently of such a na
ture and genius, that they were not even willing
to know that any part of their worship had a celes
tial and spiritual signification, for they believed
that ,all the parts of it were holy of themselves ;
wherefore had the celestial and spiritual significa
tions been revealed to them, they would not only
have rejected, but also have profaned them ; for
this reason heaven was so shut to them, that they
scarcely knew whether there was such a thing as
eternal life. That such was the case with them,
appears evident from the circumstance, that they
did not acknowledge the Lord, although the whole
Scripture throughout prophesied concerning Him,
and foretold his coming ; and' they rejected Him
solely on this account, because He instructed
them about a heavenly kingdom, and not about an
earthly one ; for they wanted a Messiah who should
exalt them above all nations in the world, and
not a Messiah who should provide only for their
eternal salvation. They affirm, however, that in
the Word are contained many arcana, which are
called mystical ; but they have no inclination to
learn that those arcana relate to the Lord. Tell
them that they relate to gold, and they immediately
desire to know them.
202. The reason why the science of correspond
ences, which is the key to the spiritual sense of
the Word, was not discovered to later ages, was
because the Christians of the primitive church
were men of such great simplicity, that it was im
possible to discover it to them ; for had it been dis
covered, they would have found no use in it, nor
would they have understood it. After those first
ages of Christianity, there arose thick clouds of
darkness, and overspread the whole Christian
world, in consequence of the establishment of the

Papal dominion ; and they who are subject thereto,
and have confirmed themselves in its false doc
trines, have neither capacity nor inclination to ap
prehend any thing of a spiritual nature, conse
quently, what is the nature of the correspondence
of things natural with things spiritual in the Word :
for by this they would be convinced, that by Peter
is not meant Peter, but the Lord as a rock, signi
fied by Peter : and they would also be convinced,
that the Word, even to its inmost contents, is di
vine, and that the Papal decrees respectively are
of no account. But after the reformation, as men
began to divide faith from charity, and to worship
God under three persons, consequently three gods,
whom they- conceive to be one, therefore at thai
time heavenly truths were concealed from them :
for if they had been discovered, they would" have
been falsified, and would have been abused to the
confirmation of faith alone without being at all
applied to charity and love : thus also men would
have closed heaven against themselves.
203. The reason why the spiritual sense of the
Word is at this day made known by the Lord, is,
because the doctrine of genuine truth is now re
vealed; and this doctrine, and no other, agrees
with the spiritual sense of the Word. This sense
is likewise signified by the Lord's appearing in the
clouds with glory and power. (See Matt. xxiv. 30,
31, which treats of the consummation of the af>e,
by which is meant the last time of the church.)
The opening of the Word as to its spiritual sense
was also promised in the Apocalypse, and that
sense is there meant by the white horse, and by
the great supper to which all are invited, chap.
xix. 11-18. That the spiritual sense for a long
time will not be acknowledged, and that this will
be solely owing to the influence of those who are
principled in falsities of doctrine, particularly con
cerning the Lord, and therefore do not admit
truths, is meant in the Apocalypse by the beast,
and by the kings of the earth, who would make
war with him that sat on the white horse, chap.
xix. 19 : by the beast are meant the Roman Cath
olics, as chap. xvii. 3 : and by the kings of the
earth are meant the Reformed, who are principled
in falsities of doctrine. — & £. 20-25.
The Spiritual Sense will hereafter be made
known to none but those who are principled
in genuine Truths from the Lord.
204. The reason is, because no one tan see the
spiritual sense, except it be given him by the Lord
alone, and except he be principled in divine truths
from the Lord. For the spiritual sense of the
Word treats solely of the Lord and of his king
dom, and that is the sense which his angels in
heaven are in the perception of, for it is his divine
truth there. This it is possible for man to violate,
supposing him versed in the science of correspond
ences, and desirous thereby to explore the spiritual
sense of the Word, under the influence of his own
self-derived intelligence alone ; for by some cor
respondences with which he is acquainted, he may
pervert the spiritual sense, and force it even to
confirm what is false ; and this would be to offer
violence to divine truth, and consequently to heaven
also ; wherefore, if any one wishes to open that
sense by virtue of his own power, and not of the
Lord's, heaven is closed against him ; in which
case he either loses sight of all truth, or falls into
spiritual insanity. To this jnay be added another
reason, namely, that the Lord teaches every one
by means of the Word, and grounds his teaching
on the knowledges which man is in possession of,

60

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

never infusing new ones immediately ; wherefore,
unless a man be principled in divine truths, or if
he be only in possession of a few truths, and in
falsities at the same time, he may falsify truths by
falsities, as is done by every heretic, as is well
known, with regard to the literal sense of the
Word. To prevent, therefore, any person from
entering into the spiritual sense, and perverting
the genuine truth which belongs to that sense.
there are guards set by the Lord, which are signi
fied in the Word by the cherubs. This was made
known to me by the following representation : " It
was given to me to see great purses which had
the appearance of bags, in which money was stored
up in great abundance; and as they were open, it
seemed as if any one might take out^yea, steal
away,, the money therein deposited. But near
those two purees sat two angels, as guards. The
place where they were laid appeared like a man
ger, in a stable. In a neighboring apartment were
seen modest virgins with a chaste wife ; and near
that apartment stood two infants, and information
was given that they were to be treated, in their
sports, not in a childish way, but according to
wisdom. Afterwards there appeared a harlot, and
lastly, a horse lying dead. On seeing these things
I was instructed, that thereby was represented the
literal sense of the Word, in which is contained
the* spiritual sense. Those large purses full of
money signified the knowledges of truth in great
abundance. Their being open, and yet guarded
by angels, signified that any one might take thence
the knowledges of truth, but that there was need
of caution lest he should falsify the spiritual sense,
in which are naked truths. The manger in the
stable, in which the purses lay, signified spiritual
instruction for the understanding ; this is the sig
nification of a manger, because a horse that feeds
there signifies understanding. The modest vir
gins, who were seen in a neighboring apartment,
signified the affections of truth, and the chaste
wife signified the conjunction of goodness and
truth. The infants signified the innocence of
wisdom therein ; they were angels from the third
heaven, who all appear as infants. The harlot,
with the dead horse, signified the falsification of
the Word by many at this day, whereby all under
standing of the Word is destroyed : a harlot sig
nifies falsification, and a dead horse signifies the
non-understanding of truth." — S. S. 26.
The Literal Sense of the Word is the Basis,
Continent, and Firmament, of its Spiritual
and Celestial Senses.
205. In every thing divine, there is a first, a
middle, and a last ; and the first goes through the
middle, to the last, and thus exists and subsists ;
thence the last is the basis. The first, also, is in
the middle, and, by the middle, in the last ; thus
the last is the continent ; and because the last
is the continent and the basis, it is also the fir
mament. It is comprehended by the learned,
that those three may be called, end, cause, and
effect ; and also esse [to be], fieri [to be done], and
existere [to exist] ; and that the end is the esse,
the cause the fieri, and the effect the existere ;
consequently, that in ' every complete thing there
is a trine, which is called first, middle, and last ;
also, end, cause, and effect. When these things
are comprehended, it is also comprehended that
every divine work is complete and perfect in the
last ; and, likewise, that all are in the last, because
the former are together in it. — T. C. R. 210.
206. There are three heavens, the highest, the
middle, and the lowest. The highest heaven

makes the celestial kingdom of the Lord ; the
middle heaven makes his spiritual kingdom, and
the lowest heaven makes his natural kingdom.
As there are three heavens, so likewise there are
three senses of the Word, the celestial, the spirit
ual, and the natural ; with which, also, those things
coincide which were said above, viz., that the first
is in the middle, and, by the middle, in the last;
just as the end is in the cause, and, by the cause,
in the effect. Thence it is manifest what the
Word is, viz., that, in the sense of its letter, which
is natural, there is an interior sense, which is spir
itual, and in this an inmost sense, which is celes
tial ; and thus that the last sense, which is natura],
and is called the sense of the letter, is the conti
nent, and so the basis and firmament, of the two
interior senses. — T. C. R. 212.
In the Literal Sense of the Word, Divine Truth
is in its Fulness, its Holiness, and its Power.
207. That the Word, in the sense of the letter,
is in its fulness, in its holiness, and in its power,
is because the two former, or interior senses,
which are called the spiritual and the celestial, are
together in the natural sense, which is the sense
of the letter, as was said above ; but how they are
together, shall be further told. There is in heaven
and in the world, a. successive order and a simul
taneous order ; in successive order, one thing suc
ceeds and follows after another, from the highest
even to the lowest ; but in simultaneous order, one
thing is next to another, from the inmost even to
the outermost. Successive order is like a column
with steps from the top to the bottom ; but simul
taneous order is like a work cohering with the
circumference, from the centre even to the sur
face. It shall now be told how successive order
becomes, in the last, simultaneous order. It is
done in this manner : the highest things of succes
sive order become the inmost things of simultane
ous order, and the lowest things of successive
order become the outermost things of simultaneous
order. It is, comparatively, like a column of steps
subsiding, and becoming a coherent body, in a
plain. Thus, what is simultaneousris formed from
what is successive, and this in all and every thing
of the natural world, and in all and every thing
of the spiritual world ; for every where there is a
first, a middle, and a last ; and the first, by the
middle, tends and goes to its last ; but it should be
well understood, that there are degrees of purity,
according to which each order is made. Now to
the Word. The celestial, the spiritual, and the
natural, proceed from the Lord in successive order,
and, in the last, they are in simultaneous order ;
so now the celestial and the spiritual senses of the
Word are together in its natural sense. When
this is comprehended, it may be seen how the nat
ural sense of the Word is the continent, the basis,
and the firmament, of its spiritual and celestial
senses; and also how the divine good and the
divine truth, in the sense of the letter of the Word,
are in their fulness, in their holiness, and in their
power. Hence it may be evident, that the Word
is the Word itself, in its sense of the letter ; for
in this interiorly there is spirit and life. This is
what the Lord says : " The words which I speak
unto you are spirit and life," John vi. 63 ; for the
Lord spoke his words in the natural sense. The
celestial and the spiritual senses are not the
Word, without the natural sense, for they are like
spirit and life without a body ; and they are, as
was said before, like a palace which has no foun
dation. — T. C. R. 214.

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61

Doctrine should be drawn from the Literal
Sense of the Word, and thereby confirmed.
208. The reason is, because the Lord is there
present, and teaches and illustrates ; for the Lord
never performs any thing except in fulness, and
the Word, in the sense of the letter, is in its ful
ness, as was shown above ; thence it is, that doc
trine should be derived from the sense of the let
ter. The doctrine of genuine truth may also be
fully derived from the literal sense of the Word ;
for the WorcL. in that sense, is like a man clothed,
whose face is bare, and whose hands also are bare.
All the things which appertain to the faith and life
of man, consequently to his salvation, are there
naked or bare, but the rest are clothed ; and in
many places where they are clothed, they appear
through the clothing as objects appear to a woman
through thin silk before her face. The truths of
the Word, also, as they are multiplied from the
love of them, and as by this they are arranged in
order, shine and appear more and more clearly.
209. It may be supposed that the doctrine of
genuine truth might be obtained by the spiritual
sense of the Word, which is given by the science
of correspondences ; but doctrine _ is not obtained
by that, but it is only illustrated and corroborated ;
for, as was before said, a man, by some correspond
ences which are known, may falsify the Word, by
conjoining and applying them to confirm that
which is fixed in his mind from a principle which
he has imbibed. Besides, the spiritual sense is
not given to any one, except by the Lord alone,
and it is guarded by Him, as the angelic heaven
is guarded ; for this is in it. — T. C. R. 229, 230.
Genuine Truth, which should be of Doctrine,
in the Literal Seuse of the Word, appears to
those only who are in Illustration from the
Lord. 210. Illustration is from the Lord alone, and
with those who love truths because they are truths,
and make them uses of life ; with others, illustra
tion in the Word is not given. That illustration
is from the Lord alone, is because the Word is
from Him, and thence He is in it. That those
have illustration who love truths because they are
truths, and make them uses of life, is because they
are in the Lord, and the Lord in them ; for the
Lord is the Truth itself, as was shown in the chap
ter concerning the Lord ; and the Lord is then
loved, when man lives according to his divine
truths, and so when uses are performed from them,
according to these words in John : " In that day,
ye shall know that ye are in Me, and I in you.
He who hath my commandments, and doeth them,
loveth Me; and I will love him, and will manifest
Myself to him ; and I will come to him, and make
an abode with him," xiv. 20, 21, 23. These are
they who are in illustration, when they read the
Word, and with whom the Word shines and be
comes translucent. The reason why the Word,
with those, shines and becomes translucent, is be
cause there is aspiritual and a celestial sense in
every part pf the Word, and these senses are in
the light of heaven; wherefore, through these
senses, and their light, the Lord flows into the
natural sense of the Word, and into the light of
this with man ; thence man acknowledges the truth
from an interior perception, and then sees it in his
thought, and this as often as he is in the affection
of truth, for the sake of truth ; for perception comes
from affection, and thought from perception, and
thus acknowledgment is made, which is called
faith. — T. C. R. 231.

. 211. Inasmuch as few know how the case is
with the influx of divine truth, and with illustra
tion thence with man, it is here allowed to say
something on these subjects. That all the good
of love and the truth of faith is not from man, but
out of heaven from the Divine there with man, is
known in the church ; also that they are in illus
tration who receive that good and truth. But the
influx and illustration is effected in this manner:
Man is of such a quality, that as to his interiors,
which are of the thought and will, he can look
downwards, and can look upwards. To look down
wards is to look outwards into the world and to
himself, and to look upwards is to look inwards to
heaven and to God. Man looks outwards from
himself, which is called looking downwards, since
when he looks from himself, he looks to hell ; but
man looks inwards, not from himself, but from the
Lord, which is called upwards, because he is then
elevated as to his interiors, which are of the will
and understanding, by the Lord to heaven ; thus
to the Lord. The interiors, also, are actually
elevated, • and then are actually withdrawn from
the body and from the world. When this is effect
ed, the interiors of man come actually into heaven,
and into its light and heat ; hence he has influx
and illustration ; the light of heaven illuminates
the understanding, for that light is divine truth
which proceeds from the Lord as a sun, and the
heat of heaven enkindles the will, for that heat is
the good of love which together proceeds from the
Lord as a sun. Since man is then among the an
gels, there is communicated to him from them, that
is, through them from the Lord, the intelligence
of truth and the affection of good. This commu
nication is what is called influx and illustration.
But it is to be known, that influx and illustration
are effected according to the faculty of reception
with man, and the faculty of reception is accord
ing to the love of truth and of good ; wherefore,
they who are in the love of truth and of good, for
the sake of truth and good as ends, are elevated ;
but they who are not in the love of truth and of
good for the sake of truth and good, but for the
sake of self and the world, inasmuch as they con
tinually look and gravitate downwards, cannot be
elevated, thus cannot receive divine influx out of
heaven, and be illustrated. The intelligence,
which with these latter appears as the intelligence
of truth, is from the infatuated lumen which shines
before their eyes from things of confirmation, and
thence of persuasion ; but it shines in like manner
whether it be false or true ; nevertheless this
brightness is mere thick darkness, when light
flows in out of heaven. That this is the case,
has been shown me to the life. From these things
it may be manifest whence it comes to pass that
so many heresies exist in the world, namely, be
cause the rulers and guides have looked to them
selves, and have regarded their own glory as an
end, and have then considered the things of the
Lord and heaven as means conducive to an end. —
A. C. 10,330.
212. How the case is with illustration and in
formation from the Word, shall also here be briefly
told. Every one is illustrated and informed from
the Word according to the affection of truth and
the degree of the desire thereof, and according to
the faculty of receiving. They who are in illus
tration, as to their internal man, are in the light
of heaven ; for the light of heaven is what illus
trates man in the truths and goods of faith. They
who are thus illuminated apprehend the Word as
to its interiors ; wherefore ' they from the Word

62

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

make to themselves doctrine, to which they apply
the sense of the letter. But they who are not in
the affection of truth from good, and thence in the
desire of growing wise., are more blinded than il
lustrated when they read the W.ord, for they are
not in the light of heaven ; and from the light of
the world, which is called the lumen of nature,
they see only such things as are in agreement
with worldly things, and thus from the fallacies in
which the external senses are, they lay hold of
falses, which appear to them as truths. Hence,
most of them make to themselves no doctrine, but
abide in the sense of the letter, which they apply
to favor falses, especially such as are in agree
ment with the loves of self and of the world ; but
they who are not of this character merely confirm
the doctrinals of their own church, and are not
concerned, neither do they know, whether they be
true or false. Hence it is evident who they are
that are illustrated from the Word, and who they
are that are blinded ; namely, that they are illus
trated who are in heavenly loves, for heavenly
loves receive, and like sponges imbibe the truths,
of heaven; they are also conjoined together of
themselves, like soul and body ; but, on the other
hand, they are blinded who are in worldly loves,
inasmuch as these loves receive, and like sponges
imbibe falses, and they are also conjoined together
of themselves : for good and truth agree together,
and conversely evil and the false ; wherefore, the
conjunction of the evil and the false is called the
infernal marriage, which is hell itself; and the
conjunction of good and truth is called the heaven
ly marriage, which is heaven itself. That it is the
Word from which illustration and information
comes, is because the Word, in its first origin, is
Truth Divine itself, proceeding from the Lord,
and in its descent into the world is accommodated
to all the heavens. Hence it is that when man,
who has heavenly love, reads the Word, he is by
it conjoined to heaven, and by heaven to the Lord,
whence he has illustration and information. It is
otherwise when man, who has worldly love, reads
the Word ; with him there is no conjunction of
heaven ; therefore he has no illustration and infor
mation.—^. C. 9382.
By the Literal Sense of the Word, Man has
Conjunction with the Lord and Consociation
with the Angels.
213. The reason that man has conjunction with
the Lord by means of the Word, is because it
treats of Him alone, and through it the Lord is
all in all, and is called the Word, as has been
shown in the Doctrine respecting the Lord.
The reason that such conjunction is effected by
the literal sense, is because the Word, in that
sense, is in its fulness, in its holiness, and in its
power, as was shown above. This conjunction is
not apparent to man, but is wrought in the affec
tion and perception of truth, and thus in the love
and faith of Divine Truth in him.
214. The reason that man has consociation with
angels by means of the literal sense, is because
the spiritual and celestial senses are included in
that sense, and the angels are in those senses ;
the angels of the Lord's spiritual kingdom in the
spiritual sense of the Word, and the angels of the
Lord's celestial kingdom in its celestial sense.
Those two senses are evolved or unfolded from
the natural or literal sense, whilst it is read by a
person who accounts the Word holy. Such evo
lution is instantaneous ; consequently the consocia
tion is so likewise.

215. That the spiritual angels are in the spirit
ual sense of the Word, 'and the celestial angels
in its celestial sense, haS been proved to me by
manifold experience. It was given me to perceive
that, whilst I was reading the Word in its literal
sense, communication was opened with the heavens,
sometimes with one society, sometimes with an
other ; what I understood according to the natural
sense, the spiritual angels understood according
to the spiritual sense, and the celestial angels ac
cording to the celestial sense, and this in an in
stant ; and as this communication has been per
ceived by me many thousand times, I have not a
single doubt remaining as to its reality. There
are spirits, also, who are below the heavens, who
abuse this communication ; for they read over par
ticular passages in the literal sense of the Word,
and immediately observe and note the society with
which communication is effected. From these
circumstances it is given me to know, by sensible
experience, that the Word, as to its literal sense,
is a divine medium of conjunction with the Lord,
and with heaven. — S. S. 62-64.
216. We will now illustrate, by instances, in
what manner the spiritual angels draw forth their
sense, and the celestial angels theirs, from the
natural sense, in which the Word is with rqen.
Let us take for examples five commandments of
the Decalogue. The Commandment, " Honor thy
father and mother." By father and mother, man
understands a father and mother on earth, and also
all those who are in the place of father and moth
er ; and by honoring them, he understands to hold
them in honor and to obey them. But the spirit
ual angel understands by father the Lord, and by
mother the church, and by honoring them, he un
derstands to love them. And the celestial angel,
by father understands the Divine Love of the Lord,
by mother his Divine Wisdom, and by honoring
them, to do good from Him. The Commandment,
" Thou shalt not steal." By stealing, man under
stands to rob, to defraud, and under any pretence
to take from another what belongs to him ; where
as, a spiritual angel, by stealing, understands to
deprive others of their truths of faith, and goods
of charity, by means of falsities and evils ; but a
celestial angel, by stealing, understands to attrib
ute to self what belongs to the Lord, and to ap
propriate to self his righteousness and merit.
Again : " Thou shalt not commit adultery." By
committing adultery, man understands to commit.
whoredom, to be guilty of obscene practices, to
indulge wanton discourse, and to entertain lewd
thoughts; whereas, a spiritual angel, by commit
ting adultery, understands to adulterate the goods
of the Word, and to falsify its truths ; but a celes
tial angel, by committing adultery, understands to
deny the Divinity of the Lord, and to profane the
Word. Again : " Thou shalt not commit murder."
By murdering, man understands, not only the tak
ing away another's life, but likewise bearing mal
ice and hatred in the heart, and breathing a
revengeful spirit against any person, even to
death ; whereas, by murdering, a spiritual angel
understands to play the devil's part, and destroy
men's souls ; and a celestial angel, by murdering,
understands to hate the Lord, and those things
which are the Lord's. Lastly : " Thou shalt not
bear false witness." By bearing false witness,
man understands also to tell lies, and to defame
any person ; whereas, a spiritual angel, by bearing
false witness, understands to declare, and endeav
or to persuade others, that what is false is true,
and what is evil is good, and vice versa ; but a

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63

celestial angel, by bearing false witness, under
stands to blaspheme the "Lord and the Word.
These instances may serve to show after what
manner the spiritual and celestial senses of the
Word are unfolded and extracted from the natural
sense in which they are included ; and, what is
wonderful, the angels extract their senses without
having any knowledge of a man's thoughts ; but
still the thoughts of angels and men make a one
by correspondences, like end, cause, and effect ;
for ends do actually exist in the celestial king
dom, causes in the spiritual, and effects in the
natural kingdom. Such conjunction by corre
spondences results from the laws of creation.
Hence, then, it is, that man has consociation
with angels by means of the Word. — S. S. 67.
217. Because man has broken this connection
with heaven, by turning his interiors away from
heaven, and turning them to the world and him
self, by the love of self and the world, and thus
withdrawing himself so as no longer to serve
heaven for a basis and foundation, therefore a
medium was provided by the Lord, which might
be to heaven in the place of a basis and founda
tion, and also for the conjunction of heaven with
man. — H. H. 305.
218. Unless such a Word had been given in
this earth, the man of this earth would have been
separated from heaven; and if separated "from
heaven, he would no longer have been rational,
for the human rational, exists from the influx of the
light of heaven.— H. H. 309.
219. I have been informed from heaven, that
the most ancient people had immediate revelation,
since their interiors were turned to heaven ; and
that thence there was at that time conjunction of
the Lord with the human race. But after their
times, that there was not such immediate revela
tion, but mediate by correspondences ; for all the
divine worship of these consisted of correspond
ences, whence the churches of that time were
called representative churches ; for they knew then
what correspondence was, and what representa
tion was, and that all things which are in the earth
corresponded to spiritual things which are in
heaven and in the church, or, what is the same,
represented them ; wherefore natural things, which
were the externals of their worship, served them
for mediums of thinking spiritually ; thus with the
angels. After the science of correspondences and
representations was obliterated, then the Word
was written, in which all the words, and senses of
the words, are correspondences ; thus they contain
a spiritual or internal sense, in which the angels
are. Wherefore, when man reads the Word, and
perceives it according to the sense of the letter,
or the external sense, the angels perceive it ac
cording to the internal or spiritual sense ; for all
the thought of the angels is spiritual, whereas the
thought of man is natural ; those thoughts indeed
appear diverse, but still they are one, because
they correspond. Hence it is, that after man re
moved himself from heaven, and broke the bond,
there was provided by the Lord a medium of con
junction of heaven with- man by the Word. — H.
H. 306.
220. How heaven is conjoined with man by the
Word, may be illustrated by some passages thence.
[See the former examples of the spiritual sense.]
To take another example from the Word: "In
that day there shall be a path from Egypt to As
syria, and the Assyrian shall come into Egypt, and
the Egyptian into Assyria, and the Egyptians
shall serve the Assyrians. In that day Israel

shall be a third to Egypt and Assyria, a blessing
in the midst of the land, which Jehovah of hosts
shall bless, saying, Blessed be my people, the
Egyptians, and the Assyrian, the work of my
hands, and Israel, mine inheritance," Isaiah xix.
23-25. How man thinks, and how the angels
think, when these words are read, may be man
ifest from the sense of the letter of the Word,
and from its internal sense. Man thinks from the
sense of the letter, that the Egyptians and Assyr
ians are to be converted to God and accepted, and
that they are to make one with the Israelitish na
tion ; but angels think, according to the internal
sense, of the man of the spiritual church, who is
there described in that sense, whose spiritual is
Israel, whose natural is the Egyptian, and whose
rational, which is the middle, is the Assyrian.
The latter and the former sense still are one, be
cause they correspond ; .wherefore, when the an
gels think thus spiritually, and man thus naturally,
they are conjoined almost like soul and body ; the
internal sense of the Word also is its soul, and
the sense of the letter is its body. Such is the
Word throughout ; hence it is evident, that it is a
medium of the conjunction of heaven with man,
and that its literal sense serves for a basis and
foundation. — H. H. 307.
221. I have spoken with angels concerning the
Word several times, and said, that it is despised
by some on account of its simple style ; and that
nothing at all is known concerning its internal
sense ; and that hence it is not believed that so
much wisdom lies "concealed in it. The angels
said, that the style of the Word, although it ap
pears simple in the sense of the letter, is still such
that nothing can be at all compared to it as to
excellence, because divine wisdom lies concealed,
not only in all the sense there, but also in each
word ; and that that wisdom shines forth in heaven.
They wished to say that it is the light of heaven,
because it is divine truth, for divine truth in heaven
shines. They said, also, that without such a
Word, there would be no light of heaven with
the men of our earth, thus neither would there be
conjunction of heaven with them ; for, as far as
the light of heaven is present with man, so far
there is conjunction, and so far, likewise, divine
truth is revealed to him by the Word. The rea
son why man does not know that that conjunction
is by the spiritual sense of the Word correspond
ing to its natural sense, is because the man of this
earth does not know any thing concerning the
spiritual thought and speech of the angels, and
that it is different from the natural thought and
speech of man ; and unless he knows this, he can
not at all know what the' internal sense is, and
thence that by it such conjunction can be given.
They said, also, that if man knew that there is
such a sense, and should think from a knowledge
of it when he reads the Word, he would come into
interior wisdom, and would be still more conjoined
with heaven, since by it he would enter into ideas
similar to those of. the angels. — H. H. 310.
The "divine and beautiful Things which are
manifest to good Spirits and Angels, by the
Word. 222. The Word of the Lord, when it is read
by a man who loves it, and who lives in charity,
and even by a man who in simplicity of heart be
lieves what is written, having formed no princi
ples contrary to the truth of faith contained in the
internal sense, is displayed by the Lord to the
angels with such beauty, and with such pleasant-

64

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

ness, accompanied also with representatives, and
this with an inexpressible variety according to the
whole state of the angels at the time, that every
particular is perceived as if it had life. This is
the life that is in the Word, and from which the
Word had birth when it was sent down from
heaven. From this cause the Word of the Lord
is of such a nature, that, although it appears rude
in the letter, yet within it are stored things spirit
ual and celestial, which are made manifest to good
spirits and angels, when it is read by man.
223. That the Word of the Lord is thus dis
played to the good spirits and angels, has been
granted me both to hear and see ; wherefore it is
permitted to relate the experience with which I
have been favored on such occasions.
224. A certain spirit came to me not long after
his decease, which I was able to conclude from
this circumstance, that as yet he knew not that
he was in the other life, imagining that he still
lived in the world. It was perceivable that he
had been devoted to the pursuits of study, con
cerning which I discoursed with him ; but then
suddenly he was taken up on high, which surprised
me, and led me to suspect that he was of a high-
aspiring temper, for such are wont to be carried
up aloft ; or that he supposed heaven to be a great
height above, for such also are wont to be taken
up on high, in order to convince them that heaven
does not consist in what is high, but in what is
internal. Presently, however, I perceived that he
was taken up amongst the angelic spirits who are
in front, a little to the right, in the first entrance
into heaven. From this situation he afterwards
discoursed with me, saying, that he saw things of
.such sublimity as no human comprehension could
conc'eive. I was reading at the time the first
chapter of Deuteronomy, concerning the Jewish
people, and the spies that were sent to explore
the land of Canaan, its products and inhabitants ;
and as I read, he said that he perceived none of
the things contained in the literal sense, but only
those contained in the spiritual sense, and that
these were wonderful beyond description. This
was in the first entrance of the heaven of angelic
spirits ; what wonders, then, must have been per
ceived in that heaven itself! and what in the
heaven of angels ! Certain spirits, who were with
me at the time, and who before could not believe
that the Word of the Lord was of such a nature,
began now to repent of their incredulity, and said,
in that state, that they believed, because they
heard the other spirit say that he had heard, and
seen, and perceived, that the Word was so full of
wonders. But other spirits still persisted in their
unbelief, and said that it was not so, but that all
was mere fancy; wherefore these likewise were
suddenly taken up, and from their elevated situa
tion they discoursed with me, and confessed that
it was very far from fancy, for that they really
perceived it to be so, and this with a more exqui
site perception than that of any of the senses
which we enjoy in the material body. Presently,
others also were taken up into the same heaven,
and amongst them one whom I was acquainted
with during his life in the body, who bore the
same testimony, saying, amongst other things, that
he was too much astonished at the glory of the
Word, in its internal sense, to be able to describe
it. Being melted with tender compassion for
men's unbelief, he added, that it was wonderful
how they could remain so totally ignorant of the
internal things of the Word. He said, moreover,
that from his state of elevation he was able to

penetrate thoroughly into my thoughts and my
affections, in which he perceived more things than
he could express, such as causes, influxes, the ori
gins thereof, and how the ideas were mixed with
earthly things, observing that they were to be
altogether separated, with many other particulars.
225. Twice afterwards I saw others taken up
into another heaven amongst angelic spirits, who
from that station discoursed with me, whilst I read
the third chapter of Deuteronomy from beginning
to the end. They said that they had a perception
only of the interior sense of the Word, at the
same time affirming that there was not a single
tittle but what contained a spiritual sense most
beautifully cohering with the rest ; and further,
that names also signified things. Thus they,
likewise, were confirmed in the truth ; because
they before had not believed that all things in
the Word, to the minutest particulars, were in
spired by the Lord. They were even desirous of
confirming this to others by oath, but it was not
permitted. 226. Certain spirits, also, were in unbelief con
cerning the Word of the Lord, as containing with
in its bosom such wonderful things ; for, in the
other life, spirits retain the same unbelief as they
had during their life in the body, and it is only
dissipated by means provided of the Lord, and by
lively experiences. Wherefore, whilst I was read
ing some Psalms of David, their interior intuition
or mind was opened, but, however, without their
being themselves taken up amongst angelic spir
its ; they then perceived the interior things of the
Word in those Psalms, and in their astonishment
they said, that they never could have believed
any thing like it. The same part of the Word
was at the same time heard by several other spir
its, who all apprehended it after a different man
ner ; with some it filled the ideas of their thought
with many pleasant and delightful perceptions,
and thus with a kind of life, according to the ca
pacity of each, and at the same time with an effi
cacy which penetrated even to the inmost recesses
of their souls ; which with some was so powerful
that they seemed to themselves to be elevated
towards the interiors of heaven, and thus nearer
and nearer to the Lord, in proportion as they were
affected with truths and the goodnesses therewith
conjoined. The Word was at the same time
brought to some spirits, who had no comprehen
sion of its internal sense, but only of its external
or literal sense ; to whom it appeared as a dead '
letter without life. Hence it was evidently shown
what the nature and quality of the Word is when
the Lord vivifies it, viz., that it is of such efficacy
as to penetrate even to the inmost recesses of the
soul ; and what its nature and quality is when the
Lord does not vivify it, — that in this case it is a
mere letter, with scarcely any life to animate it.
227. By the divine mercy of the Lord it has
also been granted me, in like manner, to see the
Word of the Lord in its beauty in the internal
sense, and this frequently, not as when the words
are explained singly as to their internal sense, but
so as to see the whole contents generally and in
dividually, in one connected series ; which may
be called seeing a celestial paradise out of an
earthly one. — A. C. 1767-1772.
228, Tt may seem a paradox, nevertheless it is
most true, that the angels have a clearer and fuller
understanding of the internal sense of the Word,
when it is read by little boys and girls, than when
it is read by grown-up persons who are not prin
cipled in faith grounded in charity. The reason

WRITINGS OF EMANUEL SWEDENBORG.

65

is, as I have been informed, because little children
are in a state of mutual love and innocence, con
sequently their receptive vessels are extremely
tender and almost of a celestial nature, so as to
be pure faculties of reception, which therefore are
capable of being disposed by the Lord for the
purpose, although this does not come to their per
ception, except by a certain sensation of delight
suitable to their state and genius. The angels
say, that' the Word of the Lord is a dead letter,
but that it is vivified in the reader by the Lord,
according to the faculty of each individual, and
that it becometh alive according to his life of char
ity and state of innocence ; which takes place with
endless variety  i. C. 1776.
The Word is in all the Heavens, and the
Wisdom of the Angels is thence derived.
229. That the Word is in the heavens, has
remained a secret to mankind unto this day, nor
could it be made known so long as the church
was ignorant that angels and spirits are men like
men in this our world, and that they resemble
them in every particular, with this only difference,
that they themselves are spiritual beings, and that
all things which they have amongst them are from
a spiritual origin ; whereas men on earth are natu
ral beings, and all things amongst them are from
a natural origin. So long as this remained con
cealed, it could never be known that the Word is
also in the heavens, and that it is there read by
the angelic inhabitants, and also by the spirits who
are beneath the heavens. — S. & 70.
230. The Word, in heaven, is written in a spir
itual style, which differs entirely from a natural
style. A spiritual style consists of mere letters,
each involving some particular sense ; and there
are marks above the letters, which exalt the sense.
The letters in use amongst the angels of the spir
itual kingdom, are like the letters used in printing
amongst men ; and the letters in use amongst the
angels of the celestial kingdom, each of which in
itself involves some entire sense, are like the He
brew old letters, but inflected above and beneath,
with marks above, between, and within them. As
their writing is of such a nature, there are not any
names of persons and places in their Word, as in
ours, but instead of names are the things which
they Bignify ; thus instead of Mo3es is mentioned
the historical Word ; instead of Elias, the prophet
ic Word ; instead of Abraham, Isaac, and Jacob,
the Lord with" respect to his Divine-celestial, his
Divine-spiritual, and his Divine-natural ; instead
of Aaron, the priestly office ; instead of David, the
kingly office, each in relation to the Lord ; instead
of the names of the twelve sons of Jacob, or the
tribes of Israel, and instead of the names of the
Lord's twelve disciples, various things respecting
heaven and the church ; instead of Zion and Je
rusalem, the church as to doctrine derived from
the Word; instead of the land of Canaan, the
church itself; instead of the places and cities
therein, on this side the river Jordan, and beyond
it, various things relating to the church and its
doctrine. The case is the same in respect to
numbers ; they do not occur in the copies of the
Word written in heaven, but instead of them are
expressed the things with which the numbers cor
respond. It may hence be seen, that the Word
in heaven corresponds to our Word, and that con
sequently they are one, for correspondences make
things one.
231. It is a wonderful circumstance, that the
Word in heaven is so written, that the simple
9

may understand it in simplicity, and the wise in
wisdom; for there are various points and marks
over the letters, which, as was observed, exalt the
sense, but to which the simple do not attend, nor
understand their meaning ; whereas, the wise are
attentive to them, every one in proportion to his
wisdom, even to its highest degree. A copy of
the Word, written by angels under the Lord's in
spiration, is kept by every considerable society, in
a sacred repository appointed for that purpose, to
preserve it from any alteration in any of its points
or marks. The Word in our world is so far sim
ilar to that in heaven, that the simple understand
it in simplicity, and the wise in wisdom ; but yet
this difference of understanding in our world arises
from a different ground, and is effected in a dif
ferent manner.
232. The angels themselves confess that they
derive all their wisdom from the Word, for in pro
portion to their understanding of the Word, is the
degree of light in which they dwellv The light
of heaven is divine wisdom, which appears before
the eyes of the angels as light. In the sacred
repository, where the copy of the Word is kept,
the light is bright and flaming, exceeding every
degree of light that shines in the other parts of
heaven without: the cause has already been men
tioned — that the Lord is in the Word. — S. S.
71-73.
There is a Marriage of the Lord and the
Church, and thence a Marriage of Good
and Truth, in every Part of the Word.
233. That there is a marriage of the Lord and
the church, and thence a marriage if good and
truth, in every part of the Word, has never yet
been discovered ; neither could it be discovered,
so long as the spiritual sense of the Word re
mained unknown ; for this sense alone can make
manifest such a marriage. There are two senses
contained in the Word, which lie concealed in its
literal sense, and which are called spiritual and
celestial. What belongs to the spiritual sense of
the Word has more particular relation to the
church ; and what belongs to the celestial sense,
to the Lord. The contents also of the spiritual
sense have relation to divine truth, and the con
tents of the celestial sense, to divine good ; and
this is the ground of the above-mentioned marriage
in the Word. But this is only apparent to those
who, by virtue of the spiritual and celestial sense
of the Word, are acquainted with the signification
of its names and expressions ; for some particular
names and expressions are predicated of good,
and some of truth, and some include both ; where
fore, without the knowledge of such signification,
it is impossible to see how such a marriage exists
in every part of the Word ; and this is the reason
why this arcanum was never discovered before.
234. Inasmuch as there is such a marriage in
every part of the Word, therefore we frequently
find in the Word two expressions whifch appear
like repetitions of one and the same thing : they
are, however, not repetitions ; but one has relation
to good, and the other to truth, and both, taken
together, effect the conjunction of good and truth,
and consequently make them one. This, also, is
the true ground of the divinity of the Word and
its sanctity ; for in every divine work there is a
conjunction of good with truth, and of truth with
good. — S.S. 80, 81.
235. That there frequently are two expressions
used in the Word, which appear like repetitions
of the same thing, must be evident to every atten-

66

COMPENDIUM OE THE THEOLOGICAL AND SPIRITUAL

tive reader ; as, for instance, brother and compan
ion, poor and needy, wilderness and desert, vacuity
and emptiness, foe and enemy, sin and iniquity,
anger and wrath, nation and people, joy and glad
ness, mourning and weeping, justice and judg
ment, &c. These appear to be synonymous
expressions, when in fact they are not ; for the
terms brother, poor, wilderness, vacuity, foe, sin,
anger, nation, joy, mourning, and justice, are pred
icated of good, and in the opposite sense of evil ;
whereas the terms companion, needy, desert, emp
tiness, enemy, iniquity, wrath, people, gladness,
weeping, and judgment, are predicated of truth,
and ha the opposite sense of what is false. And
yet it must appear to the reader, who is unac
quainted with this arcanum, as if the terms poor
and needy, desert and wilderness, vacuity and
emptiness, &c, meant the same thing, whereas
they do not, but yet form one thing by conjunc
tion. In the Word, also, we frequently find two
things joined together, as fire and flame, gold and
silver, brass and iron, wood and stone, bread and
wine, purple and fine linen, &c, because fire,
gold, brass, wood, bread, and purple, are predi
cated of good ; but flame, silver, iron, stone, water,
wine, and fine linen, are predicated of truth. In
like manner it is said, that God is to be loved with
all the heart and with all the soul ; and also, that
God will create in man a new heart and a new
spirit ; for the heart is predicated of the good of
love, and the soul and spirit of the truths of faith
from that good. There are some expressions,
also, which, in consequence of partaking alike
both of good and truth, are used by themselves,
without the adjunction of others. But these, and
many things besides, are apparent only to the an
gels, and to those who see into the spiritual sense
of the Word, whilst they are reading the natural
sense. 236. It would be tedious to show from the Word,
that two expressions of this nature are used, for it
would fill a volume to quote all the particular cases
where such double expressions occur; I shall,
however, in order to remove all doubt on this sub
ject, produce some passages where the terms judg
ment and justice, nation and people, joy and glad
ness,, are used together. Judgment and justice
are mentioned together in these places : " The
city was full of 'judgment, justice lodged in it,"
Isaiah i. 21. " Zion shall be redeemed with judg
ment, and her converts with justice," Isaiah i. 27.
" Jehovah of hosts shall be exalted in judgment,
and God that is holy shall be sanctified in jus
tice," Isaiah v. 16. " He shall sit upon the throne
of David, and his kingdom, to establish it with
judgment and with justice," Isaiah ix. 7. " Jeho
vah shall be exalted, for He dwelleth on high, He
hath filled Zion with judgment and justice," Isakh
xxxiii. 5. " Thus saith Jehovah, Keep ye judg
ment, and do justice ; for my salvation is near to
come, and my justice to be revealed," Isaiah lvi. 1.
" As a nation that did justice, and forsook not the
judgments of their God ; they ask of me the judg
ments of justice," Isaiah lviii. 2. " And thou shalt
swear Jehovah liveth, in truth, in judgment, and
in justice," Jerem. iv. 2. " Let him that glorieth
glory in this, that Jehovah doth judgment and jus
tice in the earth," Jerem. ix. 24. " Execute ye
judgment and justice. Woe unto him that build-
eth his house without justice, and his chambers
without judgment. Did not thy father do judg
ment and justice, and then it was well with him f "
Jerem. xxii. 3, 13, 15. "I will raise unto David
a righteous Branch, and a King shall reign, and

shall execute judgment and justice in the earth."
Jerem. xxiii. 5 ; xxxiii. 15. The reason why judg
ment and justice are so often mentioned together,
is, because judgment is predicated of truth", and
justice of good ; wherefore, by executing judg
ment and justice, is also meant to act from a prin
ciple of truth and good. The reason why judg
ment is predicated of truth, and juscice of good,
is, because the government of the Lord, in the
spiritual kingdom, is called judgment, and tlie .
government of the Lord in the celestial kingdom
is called justice ; concerning which more may be
seen in the treatise On Heaven and Hell, n.
214, 215. Because judgment is predicated of
truth, therefore, in many places, mention is made
of truth and justice, as in Isaiah xi. 5 ; and Psalm
lxxxv.. 12 ; and in other places.
237. The reason why repetitions, as it were of
the same thing, are used in the Word, on account
of the marriage of good and truth, may be more
clearly seen in those places where the terms na
tion and people are used ; as in the following :
" Ah ! sinful nation, a people laden with iniquity,"
Isaiah i. 4. " The people that walked in darkness
have seen a great light ; — thou hast multiplied
the nation," Isaiah ix. 2, 3. " O Assyrian ! the
rod of mine anger, — I will send him against a
hypocritical nation, and against the people of my
wrath will I give him a charge," Isaiah x. 5, 6.
" In that day there shall be a root of Jesse, which
shall stand for an ensign of the people ; to it shall
the nations seek," Isaiah xi. 10. " He who smote
the people in wrath with a continual stroke ; He
that ruled the nations in anger," Isaiah xiv. 6.
" In that time shall the present be brought unto
Jehovah of hosts, of a people scattered and peeled
— a nation meted out and trodden under foot,"
Isaiah xviii. 7. " Therefore shall the strong people
glorify thee, the city of terrible nations shall fear
thee," Isaiah xxv. 3. '' Jehovah will destroy in
this mountain the face of the covering cast over
all people, and the veil that is spread over all na
tions," Isaiah xxv. 7. '• Come near, ye nations, to
hear; and hearken, ye people," Isaiah xxxiv. 1.
" I have called thee for a covenant of the people,
for a light of the nations," Isaiah xiii. 6. " Let
all the nations be gathered together, and let the
people be assembled," Isaiah xliii. 9. " Behold, I
will lift up my hand to the nations, and set up my
standard to the people," Isaiah xlix. 22. The rea
son why people and nations are expressed at the
same time, is, because by nations are meant those
who are in good, and, in the opposite sense, those
who are in evil, and by people, those who are in
truths, and, in the opposite sense, those who are
in falsities. For this reason they who are of the
Lord's spiritual kingdom are called people, and
they who are of his celestial kingdom are called
nations ; for all in the spiritual kingdom are in
truths, and thereby in wisdom, but all in the ce
lestial kingdom are in good, and thereby in love.
238. The case is the same with many other
expressions ; as with joy and gladness, which fre
quently occur together, as may be seen in the fol
lowing passages : " And behold joy and gladness,
slaying oxen and killing sheep," Isaiah xxii. 13.
" They shall obtain joy and gladness, and sorrow
and mourning shall flee away," Isaiah xxxv. 10 ;
li. 11. "Joy and gladness are cut off from the
house of our God," Joel i. 16. " The fast of the
tenth month shall be to the house of Judah joy and
gladness," Zech. viii. 19. " That we may rejoice
and be glad all our days," Psalm xc. 14. " Rejoice
ye with Jerusalem, and be glad with her — rejoice

WRITINGS OF EMANUEL SWEDENBORG.

67

in her joy," Isaiah lxvi. 10. . "Rejoice and be glad, I
O daughter of Edom," Lament iv. 21. " Let the
righteous be glad ; let them rejoice before God,"
Psalm lxviii. 3. " Make me to hear joy and glad
ness," Psalm li. 8. " Joy and gladness shall be
found in Zion, thanksgiving and the voice of mel
ody," Isaiah li. 3. " And thou shalt have joy and
gladness, and many shall rejoice at his.birth," Luke
l. 14. " Then will I cause to cease — the voice
of joy and the voice of gladness, the voice of the
bridegroom and the voice of the bride," Jerem.
vii. 34 ; xvi. 9 ; xxv. 10. " Again there shall be
heard in this place — the voice of joy and the
voice of gladness, the voice of the bridegroom and
the voice of the bride," Jerem. xxxiii. 10, 11 ; and
in many other places. The reason why mention
is made, in these passages, both of joy and glad
ness, is, because joy is predicated of good, and
gladness of truth ; or joy of love, and gladness
of wisdom ; for joy belongs to the heart, and glad
ness to the spirit ; or joy belongs to the will, and
gladness to the understanding. That there is also
a marriage of the Lord and the church in these
two, is evident from this circumstance, that men
tion is made of "the voice of joy and the voice
of gladness, the voice of the bridegroom and the
voice of the bride," Jerem. vii. 34 ; xvi. 9 ; xxv.
10 ; xxxiii. 10, 11 ; and the Lord is the bridegroom,
and the church the bride. That the Lord is the
bridegroom, may be seen, Matt. ix. 15 ; Mark ii.
19, 20 ; Luke v. 35 ; and that the church is the
bride, may be seen, Apoc. xxi. 2, 9 ; xxii. 17 ;
wherefore John the Baptist said of Jesus, " He
that hath the bride is the bridegroom," John iii.
29. — S.S. 84-87.
Memorable Relation concerning the Word.
239. Because the divinity and sanctity of the
Word are here treated of, it may be proper to add
a memorable relation to what has been already
said. There was once sent me down from heaven
a small piece of paper, covered with Hebrew char
acters, but written as they used to be amongst the
ancients, with whom those letters, which are at
this day partly linear, were inflected, with little
bendings upwards ; and the angels who were then
with me declared, that they could discover entire
and complete senses by the very letters, and that
they discovered them particularly by fhe flexures
of the lines, and of the apices of each letter ; and
they explained what was their signification both
separately and conjointly, telling me that the h
which was added to the names of Abram and Sa-
rai, signified infinite and eternal. They also ex
plained to me the meaning of the Word in Psalm
xxxii. 2, by the letters or syllables only, and in
formed me that their purport, when summed up,
was this : That the Lord is ever merciful to those
who do evil. They informed me that the writing
in the third heaven consisted of letters inflected
and variously curved, each of which contained
some particular meaning ; and that the vowels
there used were to express a sound which should
correspond with affection. They added, that, in
'that heaven, they were not able to express the
vowels i and e, but instead of them, y and en, and
that the vowels a, o, and u, were in use amongst
them, because they give a full sound ; also, that
they did not express any consonants roughly, but
softly, and that it was from this ground, that some
Hebrew letters are pointed within, as a mark that
their pronunciation should be soft. They said,
likewise, that harshness in letters was in use in
the spiritual heaven, by reason that the spiritual

angels are principled in truths, and truth admite
of harshness ; whereas good, wherein the' angels
of the Lord's celestial, kingdom, or of the third
heaven, are principled, admits of no harshness.
They declared further, that they had the written
Word amongst them, composed of letters inflect
ed with significative little bendings and apices ;
from whence it appeared what those words of the
Lord signify, "One jot or one tittle "shall in no
wise pass from the law, till all be fulfilled," Matt.
v. 18. And again : " It is easier for heaven and
earth to pass away, than one tittle of the law to
fail," Luke xvi. 17. — S. S. 90.
Concerning heretical Opinions from the Letter
of the Word.
240. In many passages are appearances of truth,
and not naked truths. Thus many things are writ
ten according to the apprehensions of the merely
natural man, yet in such a manner that the simple
may understand them in simplicity, the intelligent
in intelligence, and the wise in wisdom. Now,
since the Word is of such a nature, the appear
ances of truth, which are truths clothed, may be
taken for naked truths ; and such appearances,
when they are confirmed, become falsities. But
this is done by those who believe themselves to
be superior to others in wisdom, when yet they are
not wise ; for wisdom consists in seeing whether a
thing be true before it is confirmed, but not in
confirming whatever one pleases. The latter is
the case with those who possess a talent for con
firmation and are in the pride of self-intelligence ;
but the former with those who love truths, and
are affected by them because they are truths, and
who apply them to the purposes of life. These
are in illumination from the Lord, and see truths
by the light of truth ; but the others are in illumi
nation from themselves, and see falsities in the
light of falsities.
241. All the heresies which ever did, or do still,
exist in Christendom, have sprung from this cir
cumstance, that men have taken appearances of
truth for genuine truths, and as such have con
firmed them. Heresies themselves do not occa/-
sion man's condemnation ; but an evil life, together
with confirmations of the falsities contained in any
heresy, by misapplication of the Word, and by
reasonings that originate in the natural man, are
what condemn him. For every one by birth is in
troduced into the religion of his country, or of
his parents, is initiated into it from his earliest
years, and afterwards continues in the same per
suasion, nor is it in his power to extricate himself
from its falsities, being prevented by his engage
ments in the world ; but to live in evil, and to con-
-firm falsities so as to destroy genuine truths, this
it is which causes condemnation. For he who
simply abides in the religion of his country, who
believes in God, and (in case he be of the Chris
tian Church) believes in the Lord, esteems the
Word to be holy, and lives according to the com
mandments of the Decalogue, from a religious
motive ; such a one does not bind himself to the
falsities of the religion he professes. When, there
fore, truths are proposed to him, and he perceives
them according to the measure of light which he
has attained, he has a capacity to embrace them,
and thus to be extricated from falsities. But it is
not so with him who has confirmed the falsities
of his religion : these, when confirmed, are made
permanent, and cannot be extirpated ; for when a
man has confirmed himself in what is false, he is
as if he had sworn to maintain it; especially if

68

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

self-love, or the pride of his own understanding,
be engaged in its favor.
242. I have conversed, in the spiritual world,
with some who lived many ages ago, and had con
firmed themselves in the falsities of their particu
lar religious persuasions ; and I found that they
still continued rooted in the same. I have like
wise conversed, in that world, with others, who
had been of the same religious persuasion, and
had entertained the same notions with the former,
but yet had not confirmed their falsities in them
selves ; and I found that, when they were instruct
ed by the angels, they rejected falsities, and re
ceived truths : the consequence was, that the latter
were saved, but the former-were not. Every man,
after death, is instructed by angels, and they are
received into heaven who discern truths, and
thence falsities ; for opportunity is given to every
man after death to discern truths spiritually, but
they only have the capacity of doing this, who
have not confirmed themselves in falsities ; for
they who have so confirmed themselves are not
willing to see truths, and, in case they do see
them, they turn their backs upon them, and then
either ridicule or falsify them. — S. >S. 91-93. ¦
243. There are some things which appear like
contradictions, when nevertheless there is not a
single contradiction in the Word, if it be viewed
in its own spiritual light. — >S. S. 51 .
244. That it is hurtful to confirm the appear
ances of truth that occur in the Word, so as to
destroy the genuine truth which lies within, may
be evident from this consideration : All and every
part of the literal sense of the Word has commu
nication with, and opens heaven, according to what
was said above. When, therefore, man applies
that sense to the confirmation of worldly loves,
which are contrary to heavenly loves, then the in
ternal of the Word is rendered false, [that is, a
false meaning is introduced into the words ;]
wherefore, when the external, which is the lit
eral sense, whose internal is false, has communi
cation with heaven, then heaven is closed, for the
angels, who are in the internal sense of the Word,
reject it. Hence it appears, that a false internal,
or falsified truth, prevents, communication with
heaven, and closes it up. This is the reason
why it is hurtful to confirm any false, heretical
opinions. — S. S. 96.
The Literal Sense of the Word a Guard to the
Truths concealed in it.
245. It is moreover to be observed, that the lit
eral sense of the Word is a guard to the genuine
truths concealed in it ; and it operates as a guard
thus, that the literal sense can be turned in every
direction, and be explained according to the read
er's apprehension, without its internal being hurt
and violated ; for no hurt ensues from the literal
sense being understood differently by different
persons ; but the danger is, if the divine truths,
which lie concealed within, should be perverted.
From this the Word suffers violence ; to prevent
which the literal sense is its guard ; and it oper
ates as such a guard with those who are in falsities
from a principle of religion, and yet do not con
firm them. From these persons the Word suffers
no violence. The literal sense of the Word act
ing as a guard, is signified in the Word by the
cherubs, and is also described by them. This
guard is signified by the cherubs, which, after the
expulsion of Adam and his wife from the garden
of Eden, were placed at the entrance ; of which
it was written, that, When Jehovah God had driven

out the man, he placed at the east end of the gar
den of Eden, cherubs, and a flaming sword, which
turned this way and that, to keep the way of the
tree of life, Gen. iii. 23, 24. By cherubs is signi
fied defence ; by the way of the tree of life is sig
nified admission to the Lord, which men have by
means of the truths contained in the Word ; di
vine truth in its ultimates is represented by the
flaming sword, which turned every way, which is
like the Word in its literal sense, thus capable of
being so turned. — S. >S. 97.
The Literal Sense of the Word more power
ful than its Spiritual Sense, and accommo
dated to Man.
246. The nature and quality of the power of
persuading and confirming any heresy whatsoever
from the Word, is well known in the Christian
world, from so many heresies prevailing therein,
every one of which is confirmed, and thereby made
persuasive, from the literal sense of the Word:
the reason is, because the literal sense of the
Word is accommodated to the apprehension of the
simple, and therefore consists for the most part of
appearances of truth, and appearances of truth are
of such a nature, that they may be drawn to confirm
whatever is assumed for a principle of religion, and
thence of doctrine, consequently what is false;
wherefore they who place genuine truth itself in
the literal sense only of the Word, may fall into
many mistakes if they are not in illustration from
the Lord, and in that illustration form for themselves
a doctrine, which may serve for a lantern to guide
them : in the literal sense of the Word there are
both naked truths and truths clothed, the latter of
which are appearances of truth, and appearances
cannot otherwise be understood, than from those
passages where naked truths are extant, from which
doctrine may be formed by a person in illustration
from the Lord, and the rest explained according
thereto ; hence it is, that they who read the Word
without doctrine, are carried away into manifold
errors. The reason why the Word was thus writ
ten, is, in order that the conjunction of heaven with
men might be thereby effected, and the ground of
this conjunction is, that every expression therein,
and in some passages every letter, contains a
spiritual sense^ in which the angels are ; wherefore
when man perceives the Word according to the •
appearances of truth therein, the angels who are
about man understand it spiritually ; thus the
spiritual principle of heaven is conjoined with the
natural principle of the world as to such things as
conduce to man's life after death : if the Word had
been written otherwise, no conjunction of heaven
with man could have been thereby effected. And
whereas the Word in the letter is such, therefore
it is as it were a prop or support for heaven to rest
on, for all the wisdom of the angels of heaven, as (
to things appertaining to the church, terminates in
the literal sense of the Word, as in its basis, where
fore the Word in the letter may be- called the stay
or support of heaven ; hence the literal sense of
the Word is most holy, yea, it is even more pow
erful than its spiritual sense, which has been made
known to me from much experience in the spiritual '
world ; for whilst spirits bring forward any part of
the Word according to the sense of the letter, they
immediately excite some heavenly society to con
junction with them ; from these considerations it
may appear, that every thing appertaining to the
doctrine of the church must be confirmed from the
literal sense of the Word, in order that there may
be any sanctity and power therein ; and indeed

WRITINGS OF EMANUEL SWEDENBORG.

69

from those books of the Word which contain the
spiritual sense. From hence also it is evident,
how dangerous it is to falsify the Word even to
the destruction of the divine truth, which is in the
spiritual sense thereof, for thereby heaven is shut
against man. — A. E. 816.
The Word of the Old Testament.
247. That the Word of the Old Testament con
tains the arcana of heaven, and that all its con
tents, to every particular, regard the Lord, his
heaven, the church, faith, and the things relating'
to faith, no man can conceive who views it from
the letter alone. For the letter, or literal sense,
suggests only such things as respect the externals
of the Jewish church ; when, nevertheless, it every
where contains internal things, which do not in
the least appear in those externals, except in a
very few cases, where the Lord revealed and un
folded them to the apostles : as that sacrifices' are
significative of the Lord ; that the land of Ca
naan and Jerusalem are significative of heaven,
on which account they are called the heavenly
Canaan and Jerusalem ; and that Paradise has a
like signification.
248. But that all and every part of its contents,
even to the most minute, not excepting the smallest
jot and tittle, signify and involve spiritual and
celestial things, is a truth of which to this day the
Christian world is profoundly ignorant ; in conse
quence of which, little attention is paid to the Old
Testament This truth, however, might appear
plainly from this single circumstance: that the
Word, being of the Lord and from the Lord, could
not possibly have any existence unless it contained,
interiorly, such things as relate to heaven, to the
church, and to faith. For if this be denied, how
can it be called the Word of the Lord, or be said
to have any life in it ? For whence is its life, but
from those things which possess life ? that is, ex
cept from hence, that all things in it, both in general
and in particular, have relation to the Lord, who
' is real and essential Life itself? Wherefore, what
soever does not interiorly regard Him, does not
live ; nay, whatsoever expression in the Word does
not involve Him, or in its measure relate to Him,
is not divine. — A. C. 1, 2.
Necessity for the Word at the time it was
given.
249. In the internal sense of the Word, the
Lord's whole life is described, such as it was about
to be in the world, even as to perceptions and
thoughts, for these things were foreseen and pro
vided, as being from the Divine, for this reason
also, that they might be exhibited as present to.the
angels at that time, who perceive' the Word ac
cording to the internal sense, and that thus the
Lord might be presented before them, and at the
same time how he successively put off the human,
and put on the Divine. Unless these things had
been exhibited as present to the angels by the
Word, and also by all the rites in the Jewish Church,
the Lord would have been obliged to come into
the world, immediately after the decline of the most
ancient church, which is called Man, or Adam, for
the prophetical (declaration) concerning the Lord's
coming was then immediately, Gen. iii. 15 ; and
what is more, the human race which existed at that
time, could not have been saved. — A. C. 2523.
Which are the Books of the Word.
250. The books of the Word are all those which
have an internal sense ; but they which have not,

are not the Word. The books of the Word in the
Old Testament are, the five books of Moses, the
book of Joshua, the book of Judges, the two books
of Samuel, the two books of the Kings, the Psalms of
David ; the Prophets, Isaiah, Jeremiah, the Lamen
tations, Ezekiel, Daniel, Hosea, Joel, Amos, Oba-
diah, Jonah, Micha, Nahum, Habakkuk, Zephaniah,
Haggai, Zechariah, Malachi ; and in the New
Testament, the four Evangelists, Matthew, Mark,
Luke, John ; and the Apocalypse. — A. C. 10,325.
Character of the Apostolic Writings.
251. With regard to the writings of St. Paul,
and the other apostles, I have not given them a
place in my Arcana Ccelestia, because they are
dogmatic writings merely, and not written in the
style of the Word, as are those of the Prophets, of
David, of the Evangelists, and Revelation of St
John. The style of the Word consists throughout
in correspondences, and thence effects an immediate
communication with heaven ; but the style of these
dogmatic writings is quite different, having, indeed,
communication with heaven, but only mediate Or
indirectly. The reason why the apostles wrote in
this style, was, that the New Christian Church was
then to begin through them ; consequently, the
same style as is used in the Word would not have
been proper for such doctrinal tenets, which re
quired plain and simple language, suited to the
capacities of all readers. Nevertheless, the writ
ings of the apostles are very good books for the
church, inasmuch as they insist on the doctrine of
charity and faith thence derived as strongly as the
Lord Himself hath done in the Gospels, and in the
Revelation of St. John, as will appear evidently
to any one who studies these' writings with atten
tion . — Letter to Dr. Beyer.
Previous to the Word which the World now
possesses, there existed a Word which is
lost. 252. That the Word amongst the ancients was
written by mere correspondences, but that it was
lost, has been related to me by the angels of
heaven; and they said that that Word was still
preserved amongst them, and used in heaven, by
those ancients among whom that Word existed
when they were in the world. Those ancients
amongst whom that Word is still in use in heaven,
were in part natives of the land of Canaan and its
confines, as of Syria, Mesopotamia, Arabia, Chal-
dea, Assyria, Egypt, Zidon, Tyre, and Nineveh ;
the inhabitants of all which kingdoms were initi
ated into representative worship, and consequently
were skilled in the science of correspondence.^
The wisdom of those times was derived from that
science, and thereby they enjoyed interior percep
tion and communication with the heavens : they
also who were internally acquainted with the cor
respondences of that Word, were called wise men
and intelligent, and, in succeeding ages, diviners
and magi. But, inasmuch as that Word was full
of such correspondences as were remotely signifi
cative of celestial and spiritual things, in conse
quence whereof it began to be generally falsified ;
then, by the divine providence of the Lord, in pro
cess of time it was removed, and at last was lost,
and another Word, written by correspopdences less
remote, was given, which was the Word published
by the prophets amongst the children of Israel.
Yet in this Word are retained several names of
places which were in the land of Canaan, and in
the neighboring kingdoms of Asia, by which are
signified things similar to what were in the ancient

70

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

Word. It was on this account that Abraham was
commanded to go into that land, and that his pos
terity, out of the loins of Jacob, were introduced
into it.
253. That the ancients had a Word, is evident
from the writings of Moses, who mentions it, and
also gives quotations from it, Numb. xxi. l4, 15,
27-30 ; and that the historical parts of that Word
were called the Wars of Jehovah, and the prophetical
parts, Enunciations. From the historical parts
of that Word Moses has given this quotation:
" Wherefore it is said in the book of the Wars of
Jehovah, what He did in the Red Sea, and in the
brooks of Arnon, and at the stream of the brooks
that goeth down to the dwelling of Ar, and lieth
upon the border of Moab," Numb. xxi. 14, 15. By
the wars of Jehovah, mentioned in that Word, as
in ours, the Lord's combats with the hells are
meant and described, and his victories over them,
when He should come into the world : the same
combats are also meant and described in many
passages in the historical part of our Word, as in
the wars of Joshua with the inhabitants of the land
of Canaan, and in the wars of the judges and of
the kings of Israel. From the prophetical parts
of that Word Moses has given this quotation :
" Wherefore say the enunciators, Come unto Hesh-
bon ; let the city of Sihon be built and prepared ;
for there is a fire gone out of Heshbon, a flame from
the city of Sihon ; it hath consumed Ar of Moab,
and the lords of the high places of Arnon. Woe
to thee, Moab ! thou art undone, O people of
Chemosh ! He hath given his sons that escaped,
and his daughters, into captivity unto Sihon, king
of the Amorites ; we have shot at them. Heshbon
is perished even unto Dibon, and we have laid
them waste even unto Nophah, which reacbeth
unto Medebah," Numb. -xxi. 27-30. The transla
tors render it, they that speak in proverbs, but they
are more properly called enunciators, and their
compositions prophetical enunciations, as may ap
pear from the signification of the word moshalim
in the Hebrew tongue, which not only means prov
erbs, but also prophetical enunciations ; as in
Numb, xxiii. 7, 18 ; xxiv. 3, 15 : it is there said,
that Balaam uttered his enunciation, which was
also a prophecy concerning the Lord ; his enun
ciation is called moshal in the singular number : it
may be further observed, that the passages thence
quoted by Moses, are not proverbs, but prophecies.
That that Word, like ours, was divinely inspired,
is plain from a passage in Jeremiah, where nearly
the same expressions occur : " A fire shall come
forth out of Heshbon, and a flame from the midst
of Sihon, and shall devour the corner of Moab, and
the crown of the head of the sons of Shaon. Woe
be unto thee, O Moab ! the people of Chemosh
perisheth ; for thy sons are taken captive and thy
daughters captive," xlviii. 45, 46. Besides these,
mention is also made of a prophetical book of the
ancient Word,' called the book of Jasher, or the
book of the Upright, by David and by Joshua ; by
David in the following passage : " David lamented
— over Saul and over Jonathan ; also he bade
them teach the children of Judah the bow: behold
it is written in the book of Jasher," 2 Sam. i. 17, 18;
and by Joshua in this passage : " Joshua said, Sun,
stand thou still upon Gibeon, and thou, moon, in
the valley 'of Ajalon; is not this written in the
look of Jasher?" Josh. x. 12, 13. Moreover, it
has been told me that the seven first chapters of
Genesis are extant in that ancient Word, and
that not the least word is wanting. — S. S. 102,
103.

By Means of the Word, Light is communicated
to Nations out of the Church.
254. There is no possibility of conjunction with
heaven, unless there be, in some part or other of
the earth, a church which is in possession of the
Word, and is thus acquainted with the Lord ; for
the Lord is the God of heaven and earth, and with
out Him there is no salvation. It is enough that
there be a church which is in possession of the
Word, although it may consist of very few persons
in respect to the whole race of mankind ; for still,
by means of the Word so possessed, the Lord is
present in every country on the face of the earth,
inasmuch as by that means heaven is in conjunction
with mankind.
255. But in what manner the presence and con
junction of the Lord and of heaven is effected in
all countries by means of the Word, shall now be
shown. The universal heaven is, in the Lord's
sight, as a single man ; and so also is the church
on earth : that they have, moreover, the actual ap
pearance of a man, may be seen in the treatise
concerning Heaven and Hell. In this man, the
church, where the Word is read, and where the
Lord is thereby known, is as the heart and as the
lungs ; the celestial kingdom as the heart, and the
spiritual kingdom as the lungs. Now, as from
these two fountains of life in the human body, all
the other members, viscera, and organs, subsist
and live, so also do all those people, in every part
of the earth, who have any religion, who worship
one God, lead good lives, and thus make a part of
this man, subsist and live from the conjunction of
the Lord and heaven with the church by means
of the Word ; resembling in this respect the mem
bers and viscera without the thorax, wherein the
heart and lungs are contained. For the Word in
the church, although it may consist of but few
persons, is life to all the rest from the Lord through
the heavens ; just as the members and viscera of
the whole body receive life from the heart and the
lungs. The communication also is Similar ; which
is the reason why those Christians among whom
the Word is read, constitute the breast of the fore-
mentioned man, — they, are also in the middle or
centre of all the rest ; next to them are the Roman
Catholics ; beyond these are the Mahometans, who
acknowledge the Lord as a very great prophet, and
as a son of God ; after these come the Africans ;
and the last circumference is occupied by the
people and nations in Asia and the Indies. For all
who are in that man, look towards the centre, where
the Christians are situated.
256. In the centre, where the Christians are
situated, who are in possession of the Word, is
the greatest light ; for light in the heavens is Di
vine Truth, proceeding from the Lord as the sun
there ; and inasmuch as tlie Word is Divine Truth,
the greatest light is with those who are in posses
sion of the Word. Light thence, as from its centre,
spreads itself around through all the circumfer
ences, quite to the extremities : hence the illumi
nation of the nations and people without the church
is also through the Word. — S. S. 104-106.
257. The same may also be illustrated by this
experience. There were certain African spirits
from Abyssinia with me, whose ears, on a certain
occasion, were opened, that they might hear singing
in a church of the world, from the Psalms of
David ; by which they were affected with such de
light, that they joined in the singing: after that,
however, their ears were closed, so that they could
not hear any thing thence; but they were then
affected with a greater degree of delight, because

WRITINGS OF EMANUEL SWEDENBORG.

•71

it was spiritual, and were at the same time filled
with intelligence ; for that psalm treated of the
Lord, and concerning redemption. The reason of
such an increase of delight was, that there was then
granted them a communication with that society
in heaven, which was in conjunction with those
who were singing that psalm in the world. From
this and much other experience, it was made clear
to me, that communication with the universal
heaven is granted through the Word. For which
reason, by the divine providence of the Lord, the
kingdoms of Europe, and especially those in which
the Word is read, have a universal intercourse
with the nations without the pale of the church. —
&.&108. 258. From these circumstances it may evidently
appear that the Word, which is read in the Prot
estant Church, enlightens all nations and people
by spiritual communication ; and further, that it is
provided by the Lord, that there should always be
a. church on earth, where the Word is read, and
where the Lord in consequence is known : when
therefore the Word was almost totally rejected
by the Romish Church, through the divine provi
dence of the Lord the Reformation took place,
and the Word was again received. It was also
provided that the Word should be accounted holy
by an eminent nation among the Papists. — S. S.
110. 259. It has been given me to know, by much ex
perience, that man has communication with heaven
by means of the Word. Whilst reading the Word,
from the first chapter of Isaiah to the last of Mala-
chi, with the Psalms of David, and keeping my
thought fixed on the spiritual sense of each pas
sage, it was given me to perceive clearly, that
every verse communicates with some particular
society in heaven, and thus that the whole Word
communicates with the universal heaven. — S. S.
113. Restoration of the Spiritual Sense of the
Word.
260. It having been foretold, that at the end of
the present church, also, darkness would arise, in
consequence of its members not knowing and
acknowledging the Lord as the God of heaven and
earth, and separating faith from charity ; therefore,
lest the genuine understanding of the Word, and
consequently the church, should perish, it has
pleased the Lord now to reveal the spiritual sense
of the Word, and to show that the Word in that
sense, and from this in the natural sense, treats of
the Lord and the church, and of them only ; with
many other discoveries, by which the light of truth
derived from the Word, that was well nigh ex
tinguished, may be restored. That the light of
truth would be almost wholly extinguished at the
end of the present church, is foretold in many pas
sages of the Apocalypse, and is also meant by
these words of the Lord : " Immediately after the
tribulation of those days shall the sun be darkened,
and the moon shall not give her light, and the stars
shall fall from heaven, and the powers of the
heavens shall be shaken ; and then — they shall
see the Son of Man coming in the clouds of heaven
with power and great glory," Matt. xxiv. 29, 30.
By the sun, is there meant the Lord in respect to
love ; by the moon, the Lord as to faith ; by the
stars, the Lord as to the knowledges of good and
truth ; by the Son of Man, the Lord as to the Word ;
by clouds, the literal sense of the Word ; by glory,
its spiritual sense, and its transparence through the
literal sense. — S. S. 112.

How it is without the Word, with the Light of
Reason alone.
261. There are persons who insist, and confirm
themselves in the opinion, that man, without the
Word, might know the existence of a God, and
likewise of heaven and hell, with other points
which the Word teaches, and who by that means
derogate from the authority and holiness of the
Word, if not with their mouth, yet in their heart ;
and it would not be proper to reason with such
persons from the Word, but from the natural light
of reason ; for they do not believe the Word, but
themselves. Inquire then of the light of reason,
and you will find that there are two faculties of
life in man, called understanding and will, and that
the understanding is subject to the will, and not
the will to the understanding ; for the understanding!
only teaches and points out the way. Inquire
further, and you wiir find that the will of man is
his proprium, or selfhood : that this, considered in
itself, is evil : and that in consequence of this his
understanding is full of false apprehensions. When
you have made these discoveries, you will see,
that man of himself is not willing to understand
any thing but what comes from the proprium or
selfhood of his will, nor would be able, unless there
were some other source of knowledge. Man, from
the proprium of his will, is not desirous of under
standing any thing but what regards himself and
the world. Every thing of a higher nature is in
darkness to him. When he saw the sun, the moon,
and the stars, if by chance he should reflect on their
origin, he would not be able to refer them to any
other creative power than their own ; for could he
proceed further than many very learned men in the
world have done, who, although they were informed
by the Word that God created all things, have yet
ascribed creation to nature ? What then would
have been their sentiments in case they had re
ceived no information from the Word ? Is it
credible, that the ancient philosophers, as Aris
totle, Cicero, Seneca, and others, who have written
about God and the immortality of the soul, re
ceived their first information on those subjects from
their own understanding ? No, surely, but from
others, to whom the information was successively
handed down from those who had it originally from
the Word. In like manner, the writers on natural
religion do not derive their knowledge on the sub
ject from themselves, but only confirm, by rational
deductions, the truths they have learned from the
church, which is in possession of the Word ; and
it is possible there may be some amongst them who
confirm such truths, and yet do not believe them.
262. It has been permitted me to see people,
born in remote islands, who were possessed of
rationality so far as relates to civil concerns, and
yet had no knowledge at all concerning God.
Such persons, in the spiritual world, have the ap
pearance of apes ; but whereas they are men by
birth, and consequently enjoy the capacity of re
ceiving spiritual life, they are instructed by angels,
and by means of knowledges concerning the Lord
as to his human character, are made alive. What
man of himself is, clearly appears from those who
are in hell, some of whom have been ranked among
the learned and distinguished : these are unwilling
to hear any thing of God, and on that account can
not pronounce the word " God." I have seen them,
and conversed with them ; and I have also con
versed with some who have burst into the most
violent wrath and anger at the bare mention of
God. Consider, therefore, what sort of a creature
man would have been, supposing him to have

72

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

received no information about God, when some who
have spoken about God, have written about God,
and have preached about God, are in such a state.
There are many such from among the Jesuits. The
reason why they are in such a state, is, because
their wills are evil, and the will, as before ob
served, leads the understanding, and robs it of the
truths which it had received from the Word. —
-S. S. 115, 116.
263. The prevalence of religious worship from
the most early ages of the world, and the universal
knowledge of a God amongst the inhabitants of
the globe, with some notion of a life after death,
are not to be ascribed to men, nor to their self-
derived intelligence, but to the ancient Word men
tioned above ; and, in succeeding times, to the
Israelitish Word. From these two sources, reli
gious knowledge was propagated through all parts
of India, with its islands ; through Egypt and
Ethiopia into the kingdoms of Africa; from the
maritime parts of Asia into Greece ; and from
thence into Italy. But as the Word could not be
written otherwise than by representatives, which
are such earthly existences as correspond with
heavenly ones, and are consequently significative
of them, therefore the religious notions of the Gen
tiles were changed into idolatry, and in Greece
were turned into fables ; and the divine properties
and attributes were considered as so many separate
gods, governed by one supreme Deity, whom they
called Jove, from Jehovah. That they had a
knowledge of paradise, of the flood, of the sacred
fire, of the four ages, beginning with that of gold
and ending with that of iron, by which in the Word
are signified the four states of the church, as in
Daniel, chap. ii. 31-35, is well known. That the
Mahometan religion, which succeeded and de
stroyed the former religious persuasions of many
nations, was taken from the Word of both Testa
ments, is also well known. — S. S. 117.
Sect. 6. — Faith.
Faith and Truth are a One.
264. Faith is an internal acknowledgment of
truth. They who are in the spiritual affection of
truth enjoy an internal acknowledgment of it. As
the angels are in that affection, they totally reject
the tenet, that the understanding ought to be kept
in subjection to faith ; for they say, " How can
you believe a thing when you do not see whether
it is true or not ? " And if any one affirms that
what he advances must be believed for all that,
they reply, " Dost thou think thyself a God, that
I am to believe thee ? or that I am mad, that I
should believe an assertion in which I do not see
any truth ? If I must believe it, cause me to see
it" The dogmatizer is thus constrained to retire.
Indeed, the wisdom of the angels consists solely
in this, that what they think, they see and com
prehend. .
265. There is a spiritual idea, of which few
people have any knowledge, which enters by influx
into the minds of those who are in the affection of
truth, and dictates interiorly that the thing which
they are hearing or reading, is true or not true.
In this idea they are who read the Word in illu
mination from the Lord. To be in illumination is
nothing more than to be in a perception, and thence
in an internal acknowledgment, that in a manner
responds, as the ideas are presented, "This is
true, and this." They who are in this illumina
tion are they who are said to be taught of Jeho
vah, Isaiah liv. 13 ; John vi. 45 ; and of whom it
is said in Jeremiah, " Behold, the days come, —

that I will make a new covenant ; — this shall be
the covenant; — I will put my law in their inward
parts, and write it in their hearts ; — and they
shall no more teach every man his neighbor, and
every man his brother, saying, Know ye Jehovah ;
for they shall all know me," xxxi. 31, 33, 34.
266. From these considerations it is plain that
faith and truth are a one. This also is the rea
son that the ancients, who were accustomed to
think of truth from affection much more than
the moderns, instead of faith, used the word
truth; and, for the same reason, in the Hebrew
language, truth and faith are expressed by one
and the same word, namely, Amuna, or Amen.
— F. 4-6.
267. The angels who are in celestial love will
not hear any thing of faith, saying, "What is
faith? — is it not wisdom ? And what is charity ?
— is it not to do ? " And when they are told tbit
faith consists in believing what is not understood,
they turn away, saying, " This person is .out of
his senses." These are in the third heaven, and
are the wisest of all. Such do those become, in
the world, who immediately apply to life the divine
things which they hear, turning away from evils as
infernal, and worshipping the Lord alone.
268. The angels who are in spiritual love, also,
do not know what faith is. If it be named, they
understand truth, and if charity be named, they
understand doing truth ; and when they are toll
they must believe, they say it is a vain way of
speaking, and add, " Who does not believe truth ? "
They add this because they see truth in the light
of their heaven ; and to 'believe what they do not
see, they call either simplicity or foolishness. —
D. L. W. 427, 428. , ,
The Essence of Faith is Charity.
269. It is to be observed, that charity and faith
form a one, as the will and understanding do ; be
cause charity belongs to the will, and faith to the
understanding. In like manner, charity and faith
form a one, as affection and thought do ; because
affection belongs to the will, and thought to the
understanding. So, again, charity and faith form
a one, as goodness and truth do ; because good
ness has relation to affection, which belongs to the
will; and truth has relation to thought, which be
longs to the understanding. In a word, charity
and faith constitute a one, like essence and form;
for the essence of faith is charity, and the form
of charity is faith. Hence it is evident that faith
without charity is like a form without an essence,
which is not any thing ; and that charity without
faith is like an essence without a form, which like
wise is not any thing.
270. It is with charity and faith in man, just as
it is with the motion of the heart, which is called
its systole and diastole, and the motion of the
lungs, which is called respiration. There is also
an entire correspondence of these with the will
and understanding of man, and of course with
charity and faith ; for which reason the will and
its affection are meant by the heart, when men
tioned in the Word, and the understanding and
its thought by the term soul, and also by spirit.
Hence, to yield the breath (or soul) is to retain
animation no longer ; and to give up the ghost (or
spirit) is to respire no longer. From which it fol
lows, that there cannot be any faith without char
ity, nor charity without faith ; and that faith with
out charity is like respiration of the lungs without
a heart, which cannot take place in any living
thing, but only in an automaton ; and that charity

WRITINGS OF EMANUEL SWEDENBORG.

73

without faith is like a heart without lungs, in
which case there can be no sense of life ; conse
quently, that charity by faith accomplishes uses,
as the heart by the' lungs accomplishes actions.
So great, indeed, is the similitude between the
heart and charity, and between the lungs and
faith, that in the spiritual world it is known by a
person's breathing what is the nature of his faith,
and by his pulse what is the nature of his charity.
For angels and spirits, as well as men, live by the
pulsation of the heart and by respiration ; thence
it is that they, as well as men in this world, feel,
think, act, and speak. — F. 18, 19.
271. There are many who have not an internal
acknowledgment of truth, and yet have the faith
of charity.* They are such as have had respect to
the Lord in their life, and from a principle of re
ligion have avoided evils, but who have been kept
from thinking of truths by cares and business in
the world, and also from a want of truths in their
teachers. Yet these interiorly, or in their spirit,
are in the acknowledgment of truth, because they
are in the affection of it ; wherefore, after death,
when they become spirits, and are instructed by
angels, they acknowledge truths and receive them
with joy. But it is otherwise with those who in
their life have not had respect unto the Lord, and
have not avoided evils from a principle of religion.
These interiorly, or in their spirit, are not in any
affection of truth, and therefore not in any ac
knowledgment of it ; wherefore, after death, when
they become spirits, and are instructed by angels,
they are unwilling to acknowledge truths, and
therefore do not receive them. For evil of life
interiorly hates truths ; but good of life interiorly
loves truths. — F. 30.
How Faith is formed from Charity.
272. It shall also be explained how faith from
charity is formed. Every man has a natural mind
and a spiritual mind ; a natural mind for the world,
and a spiritual mind for heaven. Man as to his
understanding is in both ; but not as to his will,
before he shuns and turns away from evils as sins.
When he does this, his spiritual mind is open also
in respect to the will ; and then there flows thence
into the natural mind spiritual heat from heaven,
which heat in its essence is charity, and gives life
to the knowledges of truth and good which are
therein, and out of them forms faith. The case
herein is just as it is with a tree, which does not
receive vegetative life before heat flows from the
sun and joins itself with the light, as happens in
the season of spring. There is, moreover, a full
parallelism between the quickening of man with
life and the vegetation of a tree, in this respect,
that the one is effected by the heat of this world,
and the other by the heat of heaven, which is the
reason why man is so often likened to a tree by
the Lord. — F. 32.
So far as any one shuns Evils as Sins, so far
he has Faith.
273. Evil of life destroys the truth of faith ;
because evil of life appertains to the will, and the
truth of faith appertains to the understanding;
and the will leads the understanding, and causes
it to act in unity with itself; wherefore, should
there be any truth in the understanding which
does not agree with the will, when man is left to
himself, or thinks under the influence of his evil
and the love thereof, he either casts out such truth,
or by falsification forces it into such unity. It is
otherwise with those who are in the good of life ;

for they, when left to themselves, think under the
influence of good, and love the truth which is in
the understanding, because it agrees therewith.
Thus there is effected a conjunction of faith and
of life, like the conjunction of truth and of good,
each resembling the conjunction of the under
standing and the will.
274. Hence, then, it follows, that in proportion
as man shuns evils as sins, in the same proportion
he has faith, because in the same proportion he is
principled in good, as was shown above. This is
confirmed also by its contrary, that-whosoever does
not shun evils as sins, has not faith, because he
is in evil, and evil has an inward hatred against
truth : outwardly, indeed, it can put on a friendly
appearance, and endure, yea, love, that truth should
be in the understanding ; but when the outward is
put off, as is the case after death, then truth, which
was thus for worldly reasons received in a friendly
manner, is first cast off, afterwards is denied to be
truth, and finally is held in aversion. — D. 44, 45.
Faith is first in Time, but Charity is first in
End.
275. Faith, by which is also meant truth, is first
in time, but charity, by which is also meant good,
is first in end ; and that which is first in the end
is actually first, because primary, thus also first
born ; but that which is first in time, is not first
actually, but apparently. But that this may be
comprehended, it shall be illustrated by compari
sons ; as with the building of a temple, as also of
a house, and with the making of a garden, and
with the preparing of a field. With the building
of a temple ; the first thing in time is to lay the
foundation, to raise the walls, to put on the roof,
and afterwards to put in the altar, and to erect the
pulpit ; but the first thing in the end is the wor
ship of God in it, for the sake of which those things
are done. With the building of a house ; the
first thing in time is to build its exterior parts,
and also to furnish it with various things which
are of necessity ; but the first thing in end is a
commodious habitation for himself and for the rest
who shall be in the house. With the making of
a garden ; the first thing in time is to level the
ground, and prepare the soil, and plant trees, and-
sow such things as will serve for use ; but the first
thing in end is the enjoyment of the fruits of them.
With the preparing of a field ; the first thing
in time is to clear the land, to plough, to harrow,
and then to sow the seeds ; but the first thing in
end is the harvest, thus also use. From these
comparisons, every one may conclude which in it
self is first ; for does not every one, when he wishes
to build a temple or a house, as also to make a
garden and to cultivate a field, first intend use,
and constantly keep and revolve this in his mind,
while he procures the means for it? We con
clude, therefore, that the truth of faith is first in
time, but that the good of charity is first in end ; and
that this, because it is primary, is therefore actu
ally the first-begotten in the mind. — T. C. R. 336.
Faith is the first Principle of the Church in
Appearance, but Charity actually the first.
276. There are two things which constitute the
church, namely, charity and faith ; chanty is of
affection, and faith is of thought thence derived.
The very essence of thought is affection, for with
out affection no one can think ; the all of life, which
is in thought, being from affection: hence it is
evident that the first principle of the church is
affection, which is of charity or love. But the

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

reason why faith is called the first principle of the
church, is because it first appears ; for what a man
believes, that he thinks, and by thought he sees ;
whereas, that with which man is spiritually affect
ed, he does not think, nor, therefore, does he see
it in thought, but he perceives it in a certain sense,
which has no reference to sight, but to another
sensitive principle, which is called the sensitive
principle of delight And this delight, inasmuch
as it is spiritual, and above the sense of natural
delight, man does not perceive, unless when he is
made spiritual, that is, when he is regenerated by
the Lord. Hence it is that those things which are
of faith, thus which are of sight, are believed to
be the first things of the church, although they
are so only in appearance ; this, therefore, is called
the beginning of the creation of God, because the
Word, in the letter, is according to appearance ;
for the appearance in the letter is for the simple ;
but spiritual men, like the angels, are elevated
above appearances, and perceive the Word such
as it is in its internal sense, consequently they
perceive that charity is the first principle of the
church, and that faith is thence derived ; for, as
was said above, faith which is not derived from
charity, and which does not pertain to charity, is
not faith. Even from ancient times it has been a
matter of controversy what is the first principle
of the church, whether faith or charity ; and they
who were unacquainted with the nature of charity
have said that faith is the first principle ; but they
who were acquainted with the nature of charity
have affirmed that charity is the first, and that
faith is charity as to appearance, inasmuch as the
affection of charity, appearing to the sight in
thought, is faith ; for the delight of affection,
when it passes from the will into the thought,
forms itself, and in various forms renders itself
visible. •This was unknown to the simple, where
fore they took that to be the first principle of the
church which appeared before the sight of their
thought ; and because the Word in the letter is
written according to appearances, therefore this
is there called the first, the beginning, and the
first-born. For .this reason, Peter, by whom was
represented the faith of the church, is said to be
the first of the apostles ; whereas John was the
first, inasmuch as by John was represented the
good of charity. That John, and not Peter, was
the first of the apostles, is evident from this cir
cumstance, that John leaned on the breast of the
Lord, and that he, and not Peter, followed the
Lord, John xxi. 20-22. For the same reason, also,
by Reuben (because he was the first-born of Ja
cob) was represented faith, and it was believed
that the tribe which had its name from him was
the first; nevertheless that tribe was not the first,
but the tribe of Levi, inasmuch as by Levi was
represented the good of charity ; wherefore, also,
this tribe was appointed to the priesthood, and
the priesthood is the first order of the church. It
is also for the same reason, that in the first chap
ter of Genesis, which, in the sense of the letter,
treats concerning the creation of heaven and earth,
but; in the internal sense, concerning the new
creation or regeneration of the man of the church
at that time, it is there said, that the light was
first made, and afterwards the sun and the moon,
as may be seen, verses 3-5, and 14-19, in that
chapter, when, notwithstanding, the sun is the
first, and light is from thence, The reason why
light was said to be the first of creation, was be
cause by light is signified the truth of faith, and
by the sun and moon the good of love and charity.

From these considerations it is evident what ia
signified by the beginning of the creation of God,
namely, faith from the Lord, which is the first
principle of the church as to appearance. — A. E.
229. 277. Inasmuch as man does not see good in his
thought, for good, as was observed, is only felt,
and is felt under various species of delight, and
whereas man does not attend to the things which
he feels in thought, but to the things which he sees
in it, therefore he calls all that good which he feels
with delight, and he feels evil with delight, be
cause evil is ingenerate or inherent in him by
birth, and proceeds from the love of self and of
the world ; this is the reason why it is not known
that the good of love is the all of heaven and of the
church, and that this in man is only from the Lord,
and that it does not flow from the Lord into any,
but such as shun evils and the delights thereof as
sins. This is what is meant by the Lord's words,
that the law and the prophets hang upon these two
commandments, Thou shalt love God above all
things, and thy neighbor as thyself, Matt. xxii.
35-38 ; and I can aver, that there does not exist a
grain of truth, which in itself is really truth, in
man, except so far as it proceeds from the good of
love from the Lord, and therefore neither is there
a grain of faith, which in itself is really faith, that
is, living, salutary, and spiritual, except so far as
it proceeds from charity which is from the Lord.
Inasmuch as the good of love is the all of heaven
and the church, therefore the universal heaven and
the universal church are regulated by the Lord
according to the affections of love, and not accord
ing to any thing of thought separated from them ;
for thought is affection in form just as speech is
sound in form. — A. E. 1317.
Faith never becomes Faith till the Truths of it
are willed and done.
278. All the things of faith, which are signified
by the first-born of sons, are those which are from
the good of charity, for faith exists from this good ;
for truths, whether they be taken from the Word
or from the doctrine of the church, cannot in any
wise become truths of faith, unless there be good
in which they may be implanted : the reason is,
because the intellectual is what first receives truths,
inasmuch as it sees them, and introduces them to
the will ; and when they are in the will, then they
are in the man, for the will is the man himself:
wherefore he who supposes that faith is faith with
man, until he wills those truths, and from willing
does them, is exceedingly deceived ; neither have
the truths of faith any life until man wills and does
them : all that which is of tlie will is called good,
because it is loved ; thus truth becomes good, or
faith charity, in the will. That the man of the
church has been in obscurity on these subjects, is
because he' has not perceived that all things in the
universe have reference to truth and to good, and
that they must have reference to' both, that they
may be any thing ; neither has he perceived that
in man there are two faculties, understanding and
will, and that truth has reference to the under
standing, and good to the will, and that if reference
is not had to both, nothing is appropriated to man :
inasmuch as these things have been in obscurity,
and yet the ideas of the thought of man are founded
on such things, therefore error could not be mani
fested before the natural man ; when yet if it had
been once manifested, the man of the church
would have seen, as in clear light from the Word,
that the Lord Himself has spoken innumerable

WRITINGS OF EMANUEL SWEDENBORG.

75

things concerning the good of charity, and that
this is the principal of the church ; and that faith
is nowhere else than in that good : the good of
charity consists in doing good from willing good. —
A. C, 9224.
Errors and Blindness of those who are in
Faith alone.
279. They who place salvation in faith alone,
and not at the same time in the life of faith, that
is, in the life of charity, believe that any one can
come into heaven, and to the Lord, howsoever he
have lived ; for they do not know what the life
of man is, and because they do not know this, they
suppose that the life is nothing ; wherefore if they
are asked- whether an evil person can be amongst
the good, they say that he can through the mercy
of God, because it is a work of omnipotence ; yea,
if they are asked whether a devil can become an
angel of heaven, they answer in the affirmative, if
he be willing only to receive faith, for they have
no doubt about his power to receive : but if they
are told that evil cannot be turned into good, thus
hell cannot be turned into heaven with man, and
that this is impossible because contrary to order,
therefore contrary to Divine Truth, thus contrary
to God Himself, who is order, to this they reply
that such things are reasonings about salvation,
which they have no concern with. From these,
and from innumerable other cases it may be mani
fest, into what blindness concerning salvation and
eternal life the doctrine concerning faith alone
leads. — A. C. 8765.
280. They who place salvation in faith alone,
when they read the Word, attend nothing at all to
those things' which are there said concerning love
and charity, yea, neither do they see them, for
those things fall into the shade of the sight, as
things which are quite aside, or as things which
are to the back. — A. C. 8780.
281. In general no one can comprehend the in
ternal sense of the Word, thus neither can he com
prehend the things of angelic wisdom, unless he
knows and understands, that all and single things
in heaven have reference to good and truth, and
that nothing exists there but from the one con
joined to the other: hence it is that those are in
darkness, who separate the one .from the other,
namely, the truth which is of faith from the good
which is of charity, as they do, who say that man
is saved by faith alone, or by the confidence alone
which is of faith: inasmuch as such refer all
things to faith, and nothing to charity, it is impos
sible for them to comprehend any thing concerning
the heavenly things which are in the internal sense
of the Word ; for-they are in darkness concerning
good, thus also in darkness concerning the con
junction of good and truth, consequently concern
ing truth itself, for this in such case is involved in
the same darkness : hence come so many and so
great conjectural fancies and heresies ; they who
are illustrated concerning truths, are those few,
who are in the doctrine and at the same time in
the life of truth. Let those know, who are in faith
alone, that all the ideas of the thought of the angels,
who are in the second heaven, and are called
spiritual, are from truths which have been made
goods by life, and that all the ideas of the thought
of the angels, who are in the third heaven, and are
called celestial, are from good; and that hence
these latter are in wisdom itself. — A. C. 9186.
282. They who established salvation on faith
alone without the goods of charity, in the other life
continually affect dominion, by combating against

others, and this so long as they are not yet devas
tated as to the science of the knowledges of faith ;
for every one in the other life retains the principles
of his faith which he had had in the life of the
body, nor do any others change them into truths,
but they who have been in the good of life, for
good desires truth, and receives it willingly, be
cause it is homogeneous : but they who have been
in evil of life, do not change, being as it were hard,
and they also reject truths, and likewise are in
obscurity, that they cannot even see them; seeing
only such things as confirm their own principles,
and not the least of what is against them. Such
also believe that they are the most intelligent of
all, yet they know nothing but to reason from an
assumed principle ; wherefore it is they who chiefly
assault charity, consequently who are willing to
have dominion ; for they who are in charity are
humble, and as the lowest are willing to serve all ;
but they who are in faith without charity, are elated,
and are willing to be served by all as if themselves
were supreme ; wherefore also they make heaven
to consist in the glory of having dominion, and
suppose, because they believe themselves more in
telligent than all others, that they shall become
archangels, and thus that many others will serve
them ; and this also in agreement with the words
in Daniel, " That the intelligent shall shine' as the
splendor of the expanse, and they who justify many
as the stars for an age and eternity," xii. 3 ; but
instead of splendor these have darkness. — A. C.
8313. Faith alone composed of all Falses and all
Evils in the Complex.
283. All religion has life for its end, for it
teaches the evils which are to be shunned, and the
goods which are to be done ; the religion which
has not life for its end, cannot be called religion,
consequently where it is taught that works of the
life are of no account, but faith alone ; and where
this is taught are not all evils of life, so far as the
civil laws do not forbid and restrain, permitted, for
faith alone covers, remits, and takes them away ?
That this is the case may appear from this con
sideration, that it is said, that faith alone justifies
the life, and yet it is taught that man is not saved'
by any good of life, and also that he may be saved
by that faith even in the last hour of death ; like
wise that he is justified at the same moment that
he receives that faith, with other things of a like
nature, which altogether persuade that life is not
the end of that religion ; and if religion has not
life for its end, it follows that it gives loose the
reins to evils of every kind. That all falses in
the complex exist with those who are in that faith
both in doctrine and life, may appear from this
consideration, that the faith which is alone justify
ing and saving is this, that the Father sent the Son
that He might reconcile to Himself the human race
by the passion of the cross, and so by the taking
away of damnation : but the quality of this faith,
and what there is of truth or not of truth therein,
was expounded above ; and every one may see
that in that faith there is nothing but thought, and
nothing of life, for it is said, if we believe this with
trust and confidence, that is, acknowledge it in
thought, we shall be saved. If salvation is in this
faith alone, what need, it may be asked, is there
to know what is the nature of love to the Lord, of
charity towards the neighbor, of the life of man,
of the goods and evils thereof, of remission of sins,
of reformation and regeneration ; are not all these
things that faith alone ? if it be asked, what is remis-

76

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

sion of sins, is it not that faith alone ? if it be
asked, what is charity towards the neighbor, is it
not that faith alone ? if it be asked, what is the
church, is it not that faith alone ? and so in other
cases : hence it is evident, that that faith alone has
absorbed, and like a dragon has swallowed up, all
the goods and truths of the Word, and conse
quently of the church, which nevertheless are
innumerable, and by which the angels have intelli
gence and wisdom, and by which men have all
salvation. Inasmuch as by that faith alone they
have banished all the truths and goods of the
church, it follows that falses and their consequent
evils occupy the place thereof, and consequently
the church is devastated : nay, even by this truth,
that man cannot do good which is really good from
himself, all the truths and goods of the church are
rejected, as if it were thereby lawful for man to
desist from doing them, because, if not good, they
are rather damnable than salutary : and it is won-
, derful, that by one truth ill understood, all the
truths and goods of the church in the whole com
plex have been rejected. These things are what
are signified in the spiritual sense by the number
of the beast, six hundred and sixty-six. — A. E. 847.
The Principle of Faith alone has its Origin in
Evil of Life.
284. In what manner it is to be understood, that
opinion concerning faith separate or alone first
occurs, shall be briefly told. Evil of life has with
it its own false, which false lies stored up with
man who is in evil of life, and sometimes he is
ignorant that it appertains to him ; but as soon as
he thinks concerning the truths of the church, and
especially concerning salvation, then that false
comes forth and manifests itself, and if it cannot
deny the truth itself, as to its common, [or general
principle,] it then explains it in favor of its own
evil, and thus falsifies ; when, therefore, he thinks
about faith and charity, which are the essentials
of the church and of salvation, instantly then faith
occurs, but not charity, because this latter is oppo
site to evil of life ; hence, also, he removes charity,
and chooses faith alone. From these things it is
evident, that the truths of faith are near, but not
the goods of faith, that is, that the former first
occur, but not the latter. From this erroneous
and false principle there afterwards follow more
which are false and erroneous, as that good works
contribute nothing to salvation ; that the life does
not follow man after death ; that man is then saved
from mercy alone by faith, howsoever he has lived
in the world ; that the most wicked may be saved
by faith, at the last hour of his life ; that evils
may be wiped away in a moment ; these and simi
lar things are thought and established from that
principle, as so many links in a chain ; but they
would be perceived to be altogether otherwise, if
charity and life were the principle. — A. C. 8094.
Where they dwell, in the other Life, who are
in Faith alone.
285. As to what- concerns assaults from those
who are in the truth of faith which is not from
good, who are signified by the Philistines, it is to
be known that they, in the other life, infest the
well disposed, and continually assault the good
of faith or charity ; for the principles which they
have received in the world, they carry with them
into the other life, and retain, until they are vas-
tated, that is, deprived of all science of the knowl
edges of faith, and let down into hell. There is
at this day a great number of such, and they

dwell to the right in front, in a plane beneath the
sole of the foot ; their habitation is a species of
city; it has been frequently given to discourse
with them thence, and to hear their reasonings in
favor of faith alone, which are acute, and their
assaults of charity, which are contumacious. — A.
C. 8096.
286. In regard to this circumstance, that they
were first to pass damnation, the case is this:
they who were of the spiritual church, and until
the coming of the Lord were detained in the lower
earth, and there infested by those who were in
faith separate from charity, whose case has been
treated of in the preceding chapters, when they
were liberated thence, were not immediately taken
up into heaven, but were first brought into another
state of purification, which is that of temptations ;
for the truths and goods of faith could neither be
confirmed or conjoined without temptations, and
before they were confirmed and conjoined, they
could not be elevated into heaven. These things
were represented by the sons of Israel, in that
they were not immediately introduced into the
land of Canaan, but first into the wilderness,
where they remained for forty years, and in the
mean time underwent various temptations, which
are treated of in the books of Moses. As to what
concerns this circumstance, that they first passed
through the red sea, by which is signified the hell
of those who are in faith separate and the life of
evil, thus through the midst of damnation, it is to
be observed, that this hell is in front, at a depth
below the hell of the adulterers, and extends itself
considerably toward the left ; it is separated from
the hells of the adulterers by waters as it were of
a sea ; to the right there, but at a greater depth,
is where those are gathered together who are in
the truth of faith, but not in the good of faith,
who are signified by the Philistines, (see the
previous article ;) but the lower earth, where those
are who are infested, is beneath the sole of the
foot, a little in front ; they who are liberated from
infestations, are not led towards the right, for in
that quarter are those who are signified by the
Philistines, but they are led to the left, through
the midst of the hell above spoken of, and emerge
to the left, where there is as it were a wilderness ;
that they who are taken from infestations pass by
this way, it has been twice given me to see.
When they pass, they are so protected by the
Lord, that the slightest evil cannot touch them,
still less any thing of damnation, for they are en
compassed with a column of angeis, amongst whom
the Lord is present : this was represented by the
passage of the sons of Israel through the red sea.
This also was meant by those words in Isaiah,
" Awake, awake ! put on strength, O arm of Je
hovah ! Art not Thou it which hath dried up the
sea, the waters of the great abyss, which hath
placed the depths of the sea away, that the re
deemed might pass ? " li. 9, 10 ; where the arm
of Jehovah denotes the Lord as to the Divine Hu
man ; the waters of the great abyss, and the
depths of the sea, denote the hell where those are
who are in faith separate from charity, and in evil
of life ; the waters as of a sea, beneath which
they are, are falses, for falses in the other life ap
pear as dense and dark clouds, and also as inun
dations of waters ; the redeemed who were to pass
are they who have been liberated by the Lord. —
A. C. 8099. Persuasive Faith.
287. Persuasive faith is given with evil of life,
but not saving faith ; for persuasive faith is a

WRITINGS OF EMANUEL SWEDENBORG.

77

persuasion that all things which are of the doctrine
of the church are true, not for the sake of truth,
nor for the sake of life, nor even for the sake of
salvation, for this latter they scarcely believe, but
for the sake of gains, that is, for the sake of hunt
ing after honors and wealth, and for the sake of
reputation on account of those ; with a view to
the obtaining of such things, they learn doctrinals,
thus not on account of the end that they may
serve the church and promote the salvation of
souls, but that they may serve themselves and
their connections ; wherefore, it is the same to
them whether those doctrinals be true or false ;
this they are not concerned about, still less in
quire into, for they are in no affection of truth for
the sake of truth ; but they confirm them, what
soever be their quality, and when they have con
firmed them, they persuade themselves that they
are true, not considering that falses may be con
firmed alike as truths. — A. C. 8148.
288. They who in the world aspire after great
things, and covet many things, are in a stronger
persuasive that what the doctrine of the church
teaches is true, than they who do not aspire after
great things and covet many things : the reason
is, because the doctrine of the church is to the
former only a means to attain their own ends ; and
so far as the ends are desired, so far the means
are loved, and are also believed.
289. But the case in itself is this : so far as
they are in the fire of the loves of self and of the
world, and from that fire speak, preach, and act,
so far they are in the above persuasive, and then
they know no otherwise than that it is so. But
when they are not in the fire of those loves, they
then believe nothing, and some of them deny :
hence it is evident, that persuasive faith is the
faith of the mouth, and not of the heart ; thus that
in itself it is not faith.
290. They who are in persuasive faith do not
know, from any internal illustration, whether what
they teach be true or false, yea, neither do they
care about it, if they are only believed by the vul
gar ; for they are in no affection of truth for the
sake of truth. They also defend faith alone more
than others, and make account of the good of faith,
which is charity, in proportion as they can gain
by it
291. They who are in persuasive faith, recede
from faith, if" they be deprived of honors and gains,
provided their reputation is not endangered ; for
persuasive faith is not inwardly with man, but
stands without, in the memory only, from which it
is pressed forth when it is taught. Wherefore
that faith with its truths vanishes away after death ;
for then there remains only that of faith which is
inwardly in man, that is, which is rooted in good,
thus which has been made of the life. — A. C.
9365-9368. Several of the Learned, who are in the Truths
of Faith, are in Hell ; while others, who are
in Falses, are in Heaven.
292. The case herein is this: there are some
who are in genuine truths, some who are in truths
not genuine, and some who are in falses; and
yet they who are in genuine truths are often
damned, and they who are in truths not genuine,
and also who are in falses, are often saved. This
will appear as a paradox to most persons, but still it
is a truth ; experience itself has confirmed it For
there have been seen in hell those who were more
learned than others in the truths derived from the
Word and from the doctrine of their church, as

well dignitaries as others ; and on the other hand,
there have been seen in heaven those who were
not in truths, also who were in falses, both Chris
tians and Gentiles. The reason why the former
were in hell, was because, indeed, they were in
truths as to doctrine, but in evils as to life ; and
the reason why the latter were in heaven, was be
cause they were, indeed, in non-truths as to doc
trine, but still they were in good as to life. Some
spirits recently deceased, with whom it was given
to speak, expressed their surprise that those who
had been distinguished for learning in the Word,
and in the doctrine of their church, were amongst
the damned, yet of whom it had been believed
that they would become luminaries in heaven,
according to these words in Daniel : " The intelli
gent shall shine as the splendor of the expanse,
and they that justify many, as the stars, for an
age and eternity," xii. 3 ; but they were told, that
the intelligent are they who are in truth, and teach
truths, and that they who justify are those who are
in good, and lead to good, and that therefore the
Lord said, "that the just shall shine as the sun
in the kingdom of his Father," Matt. xiii. 43. It
has been further said, that they who are learned
as to doctrine, but evil as to life, are those who
are meant by the Lord in Matthew : " Many shall
say to Me in that day, Lord, Lord, have we not
prophesied by thy name, and by thy name cast
out demons, and in thy name done many virtues ?
But then will I confess to them, I know you not :
depart from Me, ye workers of iniquity ! " vii. 22,
23 ; and in Luke : " Then shall ye begin to say,
We have eaten and drunken in thy presence, and
Thou hast taught in our streets : but He will say,
I say unto ye, I know you not, whence ye are ;
depart from Me, all ye workers of iniquity," xiii.
26, 27 ; and that they were also meant by the
foolish virgins, who had not oil in their lamps,
concerning whom it is thus written in Matthew :
" At length came the other virgins, saying, Lord,
Lord, open to us ; but He answering said, Verily
I say unto you, I know you not," xxv. 11, 12 : to
have oil in their lamps denotes good in the truths
which are of the faith of the church. Also, that
they who are in non-truths, yea, who are in falses
from ignorance, and yet in good, and thence in
the affection of knowing truth, were meant by the
Lord in Matthew : " I say unto you, that many
shall come from the east and west, and shall sit
dbwn with Abraham, and Isaac, and Jacob, in the
kingdom of the heavens; but the sons of the king
dom shall be cast out into outer darkness," viii.
11, 12 ; and in Luke : " They shall come from the
east and west, and from the north and south, lying
down in the kingdom of God ; and behold there
are last who shall be first, and there are first who
shall be last," xiii. 29, 30. From this it may now
be manifest, that by those who sacrifice to gods,
are signified those who are in the worship of the
false from evil, and that these are they who shall
be devoted, that is, shall be cast out For falses
from evil are evils in form, inasmuch as evil, when
it shows itself in light, and forms itself, is called
the false. Hence it is, that they who are in evil
as to life, although they are in truths as to doctrine,
are still in the falses of their own evil. That this
is the case, manifests itself clearly in the other
life ; for such, when they are left to themselves,
think from evil against the truths which they have
known and professed ; thus they think falses. Per
sons of the same character act in like manner in
the world, when they are left to themselves, and
think ; for then they either pervert truths, or deny

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

truths, to patronize the evils of their life ; but they
who are in good, and still in non-truths, yea, who
are in falses from ignorance, as are some within
the church, and also some out of the church who
are called Gentiles, these indeed regard their own
falses as truths, but inasmuch as those falses come
forth from good, they bend them to good, therefore
there is nothing of malignity in them, as there is
in falses which are from evil; and whereas the
falses thence derived are mild and flexible, they
are in the faculty of receiving truths, and also
do receive when instructed by the angels. — A.
C. 9192.
The Nature and Quality of Intellectual Faith.
293. What is the nature and quality of intellect
ual faith shall here be explained. The Word, in
the spiritual sense, treats in many passages con
cerning the understanding of divine truths in the
Word, and, where the desolation of the church is
treated of, it also treats concerning the under
standing of the divine truths thereof from the
Word being destroyed ; and from the passages
upon that subject taken collectively, and explored
as to their interior sense, it is evident that in
proportion as the understanding of truth perishes
in the church, in the same proportion the church
perishes. The understanding of the Word is also
signified, in many passages, by Egypt, Ashur, Is
rael, and by Ephraim ; but by Egypt the natural
understanding thereof, by Ashur rational under
standing, by Israel spiritual ' understanding, and
by Ephraim the understanding itself of the Word
in the church. But those three degrees of under
standing, viz., the natural, ritional. and spiritual,
must be together, in order that man may see and
perceive, from illustration, the genuine truths of
the Word ; for the natural understanding, which
is the lowest, cannot be illustrated by its own lu
men, but it must be illustrated by the light of the
rational man, which is the middle, and this from
spiritual light ; for the spiritual understanding is
in the light of heaven,- and sees by virtue thereof,
and the rational is mediate between the spiritual
and the natural, and receives spiritual light, which
it transmits into the natural and illustrates it:
hence it is evident that the natural understand
ing, without light through the rational from the
spiritual, is not properly understanding, being
without light from heaven, and the truths of the
church, which are also the truths of heaven, can
by no means be seen except in the light of heaven ;
the reason is, becau.se the divine truth, proceeding
from the Lord as a sun, is the light of heaven, and
the Lord, by his own light, which is spiritual light,
alone illustrates man. From these considerations
it is evident that the Lord wills that man may
not only know the truths of his church, but also
understand them, not, however, from natural light
separated from spiritual light, for natural light
separated from spiritual light, in the things of
heaven or spiritual things, is not light, but thick
darkness ; for man, from natural light separated,
views the things of the church from himself, and'
not from the Lord, wherefore he cannot see them
otherwise than from appearances and fallacies,
and to see them from these, is to see falses for
truths, and evils for goods. The fire which prop
agates and also enkindles that light is the love of
self, and the conceit of self-derived intelligence,
therein originating: when man thinks from that
fire and its light, in proportion as he excels in in
genuity, and thence in the fnculty of confirming
all things at his pleasure, in the same proportion

he can also confirm falses and evils, even to make
them appear as truths and goods ; yea, he can ex
hibit falses and evils in a shining natural light,
which, nevertheless, is a delusive light, raised or
exalted by the contriver ; but to comprehend the
things of the church from this light is not to un
derstand them, but rather not to understand, for
man from that light alone sees truths as faises,
and falses as truths : this is especially the case
when any received dogma is assumed as an essen
tial truth, without being previously examined,
whether it be true or not, except in the way of
confirmation by reasonings from the natural man,
or by confirmations from particular passages in
the Word not understood. When a man views
all the dogmas of his religion according to this
mode, he may assume for a principle whatever he
pleases, and by the light of confirmation cause it
to appe'ar as if it were a truth from heaven, al
though it be a false from hell. From what has
been said it may be concluded, that by the un
derstanding of the truths of the church, is meant
the understanding thereof illustrated by the light
of heaven, thus by the Lord : the man who is in
such illustration is thereby enabled to see the
truths of the church, rationally in the world, and
spiritually after death. But to enter into the
things of the church, which inwardly are spirit
ual and celestial, from natural lumen separated
from spiritual light, which is the light of heaven
from the Lord, is to proceed in inverted order, for
what is natural cannot enter into what is spiritual,
but what is spiritual can enter into what is natu
ral ; for natural influx, which is also called phys
ical influx, is not given with man into the thoughts
and intentions of his spirit, but spiritual influx is
given, namely, of the thoughts and intentions of
the spirit into the body, and into its actions and
sensations. — A. E. 846.
Difference between Natural and Spiritual
Faith.
294. With those who are in the doctrine of faith
alone, there is indeed no faith, by which is to be
understood no spiritual faith, or not the faith of
the church ; yet such possess natural faith, which
is also called persuasive faith ; for they believe
that the Word is divine, they believe in eternal
life, they believe also in the remission of sins, and
in many other things ; but such faith, with those
who are without charity, is merely persuasive faith,
which, regarded in itself, does not differ from a
faith of things unknown which , are heard from
others in the world, and' are believed, although
neither seen nor understood, but because they are
said by some one whom such persons think worthy
of credit : thus it is only the faith of another in
themselves, and not their own. And this faith,
which is not made their own by sight and under
standing, is not unlike the faith of one born blind
concerning colors and objects of sight in the
world, who has also a dulness in the sense of
touching, concerning which things he has an ex
traneous idea, which no one knows but himself
This faith is what is called historica] faith, and i*
by no means a spiritual faith, such as the faith of
the church ought to be. Spiritual faith, or faith
of the church, is wholly derived from charity, so
that in its essence it is charity ; also things spirit
ual, which are believed, appear in light to those
who are in charity. This I declare from experi
ence ; for every one, who has lived in charity dur
ing bis abode in the world, sees, in the other life,
his own truth which he believes, whereas they

WRITLNGS OF EMANUEL SWEDENBORG.

79

who have been in faith alone, see nothing at all.
Nevertheless, historical faith only, by means of
thought concerning God, concerning heaven, and
eternal life, has some degree of conjunction with
heaven, but only by obscure thought, and not by
the affection of charity, for this affection it has
not : wherefore, by the affection which such per
sons have, which is the affection of the love of
self and of the world, they are conjoined to hell :
hence it may appear that they are between heaven
and hell, inasmuch as they look with their eyes
towards heaven, while their heart is inclined
towards hell ; to do which is to profane, and the
lot of profaners in the other life is of all others
the worst To profane is to believe in God, the
Word, eternal life, and many things which are
taught in the literal sense of the Word, and still
to live contrary to them. Hence, then, it is, that
it is said, li I would thou wert cold or hot," for he
who is cold, that is, who is without faith, does not
profane ; neither does he who is hot, that is, who
has charity alone. — A. E. 232:
Providence of the Lord with those who are
taught the Doctrine of Faith alone.
295. The greater part of those who are born
within the churches where the doctrine of faith
alone, and of justification thereby, is received, do
not know what faith alone is, nor what is under
stood by justification ; wherefore, when they hear
those things from their teachers, they think that a
life according to the precepts of God in the Word
is thereby understood, for they believe this to be
faith and also justification, not entering more deeply
into the mysteries of doctrine. Such persons, also,
when they are instructed concerning faith alone,
and concerniugijustification thereby, believe no
otherwise than that faith alone is to think concern
ing God and salvation, and how they ought to live ;
and that justification is to live before God. All
within the church who are saved, are kept by the
Lord in this state of thought and faith, and after their
departure out of the world are instructed in truths,
because they possess a capacity for receiving in
struction; but they who have framed their lives
from the doctrine of faith alone, and of justifica
tion thereby, as above spoken of, are blinded, for
faith alone is not faith, and hence justification by
faith alone is a nonentity. It is, however, to be
observed, that there are very few whoithus live
from doctrine, although it is believed by the preach
ers that all who hear their preachings are under
their influence ; for it is from the Divine Provi
dence of the Lord, that there are but very few
such. — A. £.233.
296. That still the Divine Providence of the
Lord continually operates, that those should be
saved, with whom faith separate from charity is
made matter of religion, shall now be said : it is
of the Divine Providence of the Lord, that, al
though that faith has become matter of religion,
still every one knows that that faith does not save,
but that a life of charity does, with which faith acts
as one ; for in all the churches where that religion
is received, it is taught, that there is no salvation,
unless man explores himself, sees his sins, acknowl
edges them, repents, desists from them, and enters
on a new life : this is read with much zeal before
alf those whoapproach the Holy Supper; adding,
that unless they do this, they will mix holy things
with profane, and cast themselves into eternal dam
nation ;. yea, in England, that unless they do it, the
devil will enter into them as into Judas, and destroy
them as to soul and body : from these things it is

manifest, that every one in the- churches where
faith alone is received, is still taught that evils are
to be shunned as sins. Further, every one who is
born a Christian, also knows that evils are to be
shunned as sins, from this, that the decalogue is put
into the hands of every boy and every girl, and is
taught by parents and masters ; and also all the citi
zens of the kingdom, especially the common people,
are examined by the priest out of the decalogue
alone, repeated from memory, as to what they know
of the Christian religion ; and also are admonished
that they should do the things which are in it : it
is never then said by any bishop that they are not
under the yoke of that law, nor that they cannot
do those things because there is no good from
themselves. The Athanasian Creed is also re
ceived in the whole Christian world, and that also
is acknowledged which is last said in it, that the
Lord will come to judge the living and the dead,
and then they who have done good will enter into
eternal life, and they who have done evil into eternal
fire. In Sweden, where the religion of faith alone
is received, it is also taught openly, that faith
separate from charity, or without good works, is
not given ; this is inserted in a kind of Appendix
to aid the memory in all the books of psalms, which
is called Hinderances or stumbling-blocks of the
impenitent, Obotferdigas Foerhinder, where are
these words : " They who are rich in good works,
show thereby that they are rich in faith; since,
when faith is saving, it operates by charity ; for
justifying faith is never given alone and separate
from good works, is a good tree is not given with
out fruit, nor the sin without light and heat, nor
water without moisture." These few things are
adduced, that it may be known that although the
religion of faith alone is received, still the goods
of charity, which are good works, are every where
taught, and that this is of the Divine Providence
of the Lord, lest the common people should be
seduced by it I have heard Luther, with whom I
have several times spoken in the spiritual world,
accurse faith alone, and say that when he estab
lished it, he was admonished by an angel of the
Lord that he should not do it ; but that he thought
with himself, that if he did not reject works, a
separation from the Catholic religion would not be
made ; wherefore, contrary to the admonition, he
confirmed that faith. — D. P. 258.
Concerning the invented Modes of the Con
junction of Good Works with Faith alone.
297. In the mean time it may be necessary to
make some observations concerning the conjunc
tions of good works with faith invented by those
who have believed themselves to be more acute
and sagacious than the rest, and at the same time to
be endowed with such ingenious talents, that by
reasonings from fallacies they can induce upon
any false principle whatever the appearance of
truth : but in order that these things may be in
vestigated, brought down to the apprehension, and
afterwards unfolded, the conjunctions of good
works with faith, some of which are believed by
the simple, and some invented by the learned,
whereby it appears as if that disagreement with
the Word was removed, shall here be mentioned.
1. The most simple know no otherwise, than that
faith alone is to believe those things which are in
the Word, and which the doctrine of the church
thence teaches. 2. The less simple do not know
what faith alone is, but that faith is to believe what
is to be done : few of them make any distinction
between believing and doing. 3. Others indeed

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

suppose that faith produces good works, but do not
think how it produces them. 4. Others think that
faith in all cases precedes, and that goods are
thence produced, or exist, as fruit from a tree. 5.
Some believe that this is effected by cooperation
from man, but some that it is effected without co
operation. 6. But whereas the doctrinal tenet dic
tates that faith alone saves,- without good works,
therefore some make no account of good works,
saying in their hearts, that all things which they
do in the sight of God are good, and that evils are
not seen by God. 7. Howbeit, inasmuch as deeds
and works, also doing and operating, are fre
quently mentioned in the Word, hence, from the
necessity of reconciling the Word with the dogma,
they devise conjunctions of different kinds, which
however are such that faith is kept by itself and
works by themselves, in order that salvation may
be in faith, and nothing thereof in works. 8.
Some conjoin faith with the endeavor of doing
good with those who have arrived to the last de
gree of justification, but with an endeavor which
derives nothing from the voluntary principle of
man, but which is solely from influx or inspiration,
inasmuch as good from the voluntary principle of
man in itself is not good. 9. Some conjoin faith
with the merit of the Lord, saying that this is opera
tive in all things of man's life, whilst he is ignorant
thereof. 10. Some conjoin faith with moral good,
and with civil good, which goods are to be done
for the sake of man's life in the world, but not for
the sake of eternal life ; and affirm that these goods
are meant by the deeds and works, and doing and
operating, mentioned in the Word, and that for the
sake of uses therein good works are to be taught
and preached before the laity, because they do not
know these arcana concerning the conjunction of
faith and works, and some cannot comprehend them.
11. Many of the learned suppose that the conjunc
tion of all principles is in faith alone, viz. that
therein is love to God, love towards the neighbor,
the good of life, works, the Lord's merit, and God ;
besides what man thinks concerning those things,
and wills and does from himself. 12. It is to be
observed, that there are still many other means of
conjunction invented, and yet more by the same
persons in the spiritual world, for spiritual thought
can expatiate into innumerable things into which
natural thought cannot. It was given me to see a
certain person in the spiritual world devise more
than a hundred methods of this conjunction, and
in every one there was a progress in meditation
from the beginning through the means even to the
end ; but when he .was in the end, and believed
that he now saw the conjunction, illustration was
then given him, and he observed that the more in
teriorly he thought upon the subject, the more he
separated faith from good works, instead of con
joining them. From these considerations it may
appear, what are the methods of conjunction which
the learned, especially, have invented, whereby the
disagreement of the dogma of faith alone with the
Word appears to be removed, which is understood
by the wound of death of the beast being healed.
^-A. E. 786.
298. It shall also be explained, in a few words,
how the head of that religion, that salvation con
sists in faith alone, and not in good works, has
been to appearance removed, and is thence ac
cepted by the learned; for these have invented
degrees of the progression of faith to good works,
which they call degrees of justification: the first
degree they make to be hearing from masters and
from preachers ; the second degree they make to be

information derived from the Word, that it is so :
the third degree they make to be acknowledg
ment ; and whereas nothing of the church can be
acknowledged in heart, unless temptation precede,
therefore they adjoin temptation to this degree ;
and if the doubts which are theft presented, are
dissipated from the Word, or by the preacher, and
victory is thereby obtained, they say that the man
has confidence, which is certainty of the truth of
the thing, and also confidence that he is saved by
the Lord's merit; but whereas the doubts which
occur in temptations arise principally from not
understanding the Word, where deeds, works,
doing, and operating, are so often mentioned, they
say that the understanding is to be held back under
obedience of faith. Hence follows the fourth de
gree, which is the endeavor to do good, and in
which they halt, saying that when man arrives to
this degree, he is justified, and that then all the
actions of his life are accepted by God, and that
evils of the life are not seen by God, because they
are pardoned. This conjunction of faith with good
works has been invented by the learned, and also
accepted by them, but it rarely spreads to the
common people, both because it transcends the
apprehension of some of them, and because they
are for the most part engaged in their business and
employment, which divert the mind from under
standing the interior arcana of this doctrine. But
the conjunction of faith with good works, and
thereby an apparent agreement with the Word, is
received in a different manner by those who are
less- learned ; these know nothing concerning the
degrees of justification, but believe that faith alone
is the only medium of salvation ; and when they
see from the Word, and hear from the preacher,
that good must be done, and that man is to be
judged according to his works, they think that
faith produces good works, for they know no other
wise than that to know those things which the
preacher teaches, and thence to think that it is so,
is faith ; and whereas this precedes, they believe
that faith produces good works, which they call
the fruits of faith, not knowing, that that faith is a
faith of the memory only, which, viewed in. itself,
is historical faith, because from another, and thus is
the faith of another in them, and that such faith can
never produce any good fruit. Into this error most
of the Christian world have fallen in consequence
of faith alone being received as the principal, yea,
as the only medium of salvation. — A. E. 787.
Concerning the Faith by which Diseases were
healed by the Lord.
299. There were three reasons why faith in the
Lord healed them : the first was, their acknowledg
ing his divine omnipotence, and that He was God ;
the second was, because faith is acknowledgment,
and from acknowledgment intuition, and all intui
tion from acknowledgment causes another to be
present, which is a common thing in the spiritual
world ; in this case therefore intuition from the
acknowledgment of the Lord's omnipotence, which
was the acknowledgment from which they were
first to view the Lord, when a new church should
be established by Him ; hence it may appear, what
is there understood by faith : the third reason was;
that all the diseases which the Lord healed, repre
sented and thence signified spiritual diseases, to
which natural diseases correspond, and spiritual
diseases cannot be healed except by the Lord, and
indeed by looking to his divine omnipotence, and
by repentance of the life ; wherefore also He some
times said, Thy sins are remitted thee ; go and sin no

WRITINGS OF EMANUEL SWEDENBORG.

81

more : this faith also was represented and signified
by their miraculous faith : but the faith whereby
spiritual diseases are healed by the Lord, can only
be given by truths from the Word, and by a life ac
cording to them, the truths themselves and the life
according to them constituting the quality of the
faith; but upon this subject more will be said in
what follows. " When the disciples could not heal
the lunatic, Jesus said unto them, O incredulous and
perverse generation, how long shall I be with you ?
and Jesus healed him ; and He said to the disci
ples, that they could not heal him by reason of their
unbelief," Matthew xvii. 14, and following verses :
" When Jesus came into his own country, and they
were there offended in Him, He said, A prophet is
not without honor except in his own country, and
in his own house ; therefore He did not many virtues
there by reason of their unbelief,"- Matthew xiii. 57,
58 : the reason why the Lord called the disciples
men of little faith when they could not do miracles
in his name, and why he could not do miracles
in his own country on account of their unbelief,
was, because the disciples did indeed believe the
Lord to be the Messiah or Christ, likewise the Son
of God, and the prophet of whom it was written in
the Word, but still they did not yet believe in Him
as God omnipotent, and that Jehovah the Father was
in Him ; and yet in proportion as they believed Him
to be a man, and not at the same time God, His Di
vine [principle], to which omnipotence belonged,
could not become present with them by faith, for
faith causes the Lord to be present, as was said
above, but faith in Him as a man only, does not bring
his divine omnipotence present ; which also is the
reason why they cannot be saved, who, at this day
in the world, look Unto His human [principle] and
not at the same time unto His Divine, as is the case
with Socinians and Arians. It was from a similar
cause that the Lord could not do miracles in his
own country, for they there saw Him from infancy,
like another man, and therefore could not add to this
idea the idea of his divinity, and when this idea is
not present, the Lord is indeed present in man, but
not with divine omnipotence, for faith causes the
presence of the Lord in man according to the quality
of the perception concerning Him. — A. E. 815.
The Reason why Saving Faith is in the Lord
Jesus Christ.
300. The reason why we should believe, that is,
should have faith, in God the Savior Jesus Christ,
is, because it is in a visible God, in whom is the
invisible ; and faith in a visible God, who is Man,
and at the same time God, enters into man ; for
faith, in its essence, is spiritual, but in its form,
natural ; wherefore, with man it becomes spiritual-
natural ; for all the spiritual is received in the nat
ural, that it may be something with man. The
bare spiritual enters, indeed, into man, but it is
not received ; it is like ether, which flows in and
flows out without affecting ; for, in order to affect,
there must be perception, and thus reception, each
in the mind of man ; and this is not given with
man, except in his natural. .But, on the other
hand, merely natural faith, or faith destitute of
spiritual essence, is not faith, but only persuasion,
or science: persuasion resembles faith in exter
nals, but, because in its internals there is nothing
spiritual, therefore there is nothing saving. Such
is the faith with all those who deny the divinity
of the Lord's Human ; such was the Arian faith,
and such, also, is the Socinian faith, because both
reject the divinity of the Lord. What is faith,
without a definite object ? Is it not like a look
11

into the universe, which falls, as it were, into ar
empty void, and perishes ? Or it is like a bird,
flying above the atmosphere into the ether, where
it expires as in a vacuum. The habitation of this
faith in the mind of man may be compared to the
habitation of the winds in the .wings of ^Eolus,
and also to the habitation of light in a falling star ;
it rises like a comet, with a long tail, but it also
passes away like a Comet, and disappears. In a
word, faith in an invisible God is actually blind,
because the human mind does not see>its God;
and the light of this faith, because it is not spirit
ual-natural, is a fatuous light; and this light is
like the light in a glowworm, and like the light
in marshes, or upon sulphureous earth, in the time
of night, and like the light in rotten wood. From
this light nothing else exists but what is of fan
tasy, in which what appears is believed to be
something, and yet. it is not. Faith in an invisible
God shines in no other light, and, especially, when
it is thought that God is a spirit, and concerning
spirit it is thought as concerning ether ; what else
thence follows, but that man looks upon God as
he looks upon the ether ? and thus he seeks Him
in the universe, and when he does not find Him
there, he believes nature to be the God of the
universe. The naturalism reigning at this day is
from this origin. Did not the Lord say, that " no
one hath ever heard the voice of the Father, or
seen his shape ?" John v. 37 ; and also, that " no
one hath ever seen God," and that " the only-be
gotten Son, who is in the bosom of the Father,
He hath revealed," i. 18. " No one hath seen the
Father, but He who is with the Father ; He hath
seen the Father," vi. 46. Also, that " no one
cometh to the Father, but through Him," xiv. 6 ;
and moreover, that " the man seeth and knoweth
the Father, who seeth and knoweth Him," xiv. 7,
and the following verses. But different is the
faith in the Lord God the Savior, who, because
He is God and Man, may both be approached and
seen in thought: it is not an indeterminate faith,
but it has a definite object, (terminum a quo et ad
quem,) and when once received it remains ; as,
when any one has seen an emperor or a king, as
often as he recollects him, their image returns.
The sight of that faith is as if any one sees a
bright cloud, and an angel in the midst of it, who
invites the man to him, that he may be elevated
into heaven : thus the Lord appears to those who
have faith in Him, and approaches to every one
as he knows and acknowledges Him ; which is
done as he knows and does his commandments,
which are, to shun evils and do goods ; and at
length He comes into his house, and makes his
abode with bim, together with the Father who is
in Him, according to these words in John : " Jesus
said, He who hath my commandments, and doeth
them, he it is that loveth Me ; and he that loveth
Me shall be loved by my Father, and I will love
him, and will manifest Myself to him ; and We
will come to him, and make an abode with him,"
John xiv. 21, 23. These things were written in
the presence of the twelve apostles of the Lord,
who, while I was writing them, were sent to me
by the Lord. — T- C. R. 339.
Memorable Relations concerning Faith.
301. One morning, being awaked from sleep, I
saw two angels descending from heaven, one from
the south of heaven, and the other from the east
of heaven, both in chariots, to which were attached
white horses. The chariot in which the angel
from the south oj heaven was carried, shone as

82

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

from silver, and the chariot in which the angel
from the east of heaven was carried, shone as from
gold, and the reins which they held in their hands
glittered as from the flamy light of the morning.
Thus those two angels seemed to me at a distance ;
but when they came near, they did not appear in
a chariot, but in their • angelic form, which is hu
man. He who came from the east of heaven was
dressed in garments of shining purple, and he
who came from the south of heaven, in garments
of violet blue. When they were under the heavens,
in the lower regions, they ran one to the other, as
if they were striving to see which would be first,
and mutually embraced and kissed each other. I
heard that those two angels, while they lived in
the world, were joined together in an interior
friendship ; but now, one was in the eastern
heaven, and the other, in the southern heaven :
in the eastern heaven are those who are in love
from the Lord, but in the southern heaven are
those who are in wisdom from the Lord. When
they had conversed together for some time con
cerning the magnificent things in their heavens,
this came into their discourse, " Whether heaven,
in its essence, be love, or whether it be wisdom."
They agreed immediately that one is of the other,
but the' question, which was the original, they dis
cussed. The angel who was from the heaven of
wisdom, asked the other, " What is love ? " and
he replied, that " Love originating from the Lord,
as a sun, is the heat of the life of angels and men,
thus the esse of their life ; and that the deriva
tions of love are called affections, and that by
these are produced perceptions, and thus thoughts ;
whence it flows, that wisdom in its origin is love ;
consequently, that thought, in its origin, is the
affection of that love ; and that it may be seen
from the derivations viewed in their order, that
thought is nothing else than the form of affection ;
and that this is not known, because thoughts are
in light, but affections in heat ; and that, therefore,
one reflects upon thoughts, but not upon affections.
That thought is nothing else than the form of the
affection of some love, may also be illustrated by
speech, in that this is nothing else than the form
of sound ; it is also similar, because sound corre
sponds to affection, and speech to thought ; where
fore affection sounds and thought speaks. This
also may be made perspicuous, when it is said,
Take away sound from speech, and is any thing
of speech given ? In like manner, take away
affection from thought, and is any thing of thought
given? Thence, now, it is manifest, that love is
the all of wisdom ; hence, that the essence of the
heavens is love, and that their existence is wis
dom ; or, what is the same, that the heavens are
from the divine love, and that they exist from the
divine love by the divine wisdom. Wherefore, as
was said before, one is of the other." There was
with me a novitiate spirit, who, hearing this, asked,
whether it is similar with charity and faith, be
cause charity is of affection, and faith is of thought.
And the angel . replied, " It is altogether similar :
faith is no other than the form of charity, just as
speech is the form of sound ; faith also is formed
by charity, as speech is formed by sound. We
in heaven know also the mode of formation, but
there is not leisure to explain it here." He add
ed, " By faith I understand spiritual faith, in which
alone there is life and spirit from the Lord by
charity ; for this is spiritual, and by it faith be
comes so. Wherefore, faith without charity is
merely natural faith, and this faith is dead ; it also
conjoins itself with merely natural affection, which

is no other than concupiscence. The angpls
spoke concerning these things spiritually ; and
spiritual speech embraces thousands of things
which natural speech cannot express ; and, what
is wonderful, which cannot even fall into the ideas
of natural thought." After the angels had con- \
versed on this and that, they departed ; and when
they returned, each to his own heaven, there ap
peared stars around their heads ; and when they
were removed to a distance from me, they seemed
again in chariots as before.
302. After those two angels were out of my
sight, I saw at the right side a garden, where were
olives, fig trees, laurels, and palms, placed in order
according to correspondences. I looked thither,
and saw angels and spirits walking and talking
together among the trees. And then one of the
angelic spirits looked at me, (those are called an-'
gelic spirits who are in the world of spirits, pre
paring for heaven ;) he came from that garden to
me, and said, " Will you come with me into our
paradise, and you shall hear and see wonderful
things ? " And I went with him. And then he
said to me, " These whom you see (for there were
many) are all in the love of truth, and thence in
the light of wisdom. There is also a palace here,
which we call the Temple of Wisdom ; but no
one can see it who believes himself to be very
wise, still less can he who believes himself to be
wise enough, and least of all, he who believes
himself to be wise from himself: the reason is,
because those are not in the reception of the light
of heaven, from the love of genuine wisdom.
Genuine wisdom is, that a man sees, from the
light of heaven, that what he knows, understands
and comprehends (sapit), is as little, compared
with what he does not know, understand, and
comprehend, as a drop of water is to the ocean;
consequently, scarcely any thing. Every one who
is in this paradisiacal garden, and, from perception
and sight in himself, acknowledges that he has
respectively so little wisdom, sees that Temple
of Wisdom ; for interior light in the mind of
man enables him to see it, but not his exterior
light without that. Now, because I have often
thought that, and from science, and then from
perception, and at last from interior light, have
acknowledged that man has so little wisdom, lo, it
was given me to see that temple. It was, as to
form, admirable ; it was very elevated above the
ground, quadrangular, the walls were of crystal,
the roof of transparent jasper, elegantly arched;
the foundation of various precious stones ; the
steps, by which they ascended into it, were of
polished alabaster : at the sides of the steps there
appeared, as it were, lions with whelps. And then
I asked whether I might enter, and it was said
that I might : wherefore I ascended, and when I
entered I saw, as it were, cherubs flying under the'
roof, but presently vanishing. The floor upon
which we walked was of cedar, and the whole
temple, from the transparence of the roof and
walls, was built to a form of light. The angelic
spirit entered with me, and I related to him what
I had heard from the two angels, concerning love
and wisdom, and concerning charity and faith;
and then he said, " Did they not speak also con
cerning a third ? " And I said, " What third ? "
He replied, " It is the good of use. Love and
wisdom, without the good of use, are not any
thing ; they are only ideal entities, nor do they
become real before they are in use ; for love, wis
dom, and use, are three things which cannot be
separated : if they are separated, neither is any

WRITINGS OF EMANUEL SWEDENBORG.

83

tiring. Love is not any thing without wisdom, but
in wisdom it is formed to something : this some
thing, to which it is formed, is use ; wherefore,
when love by wisdom is in use/then it really is,
because it actually exists. They are just like
end, cause, and effect ; the end is not any thing
unless by the cause it be in the effect : if one be
loosed from those three, the whole is loosed, and
becomes as nothing. It is similar with charity,
faith, and works. Charity without faith is not any
thing, neither is faith without charity, nor charity
and faith without works ; but in works they are
something, and such a something as the use of the
works is. It is similar with affection, thought,
and operation, and it is similar with will, under
standing, and action ; for the will without the un
derstanding is like the eye without sight ; and
both without action are like a mind without a
body : that it is so, may be clearly seen in this
temple, because the light in which we are here is
a light enlightening the interiors of the mind.
Geometry also teaches that there is nothing com
plete and perfect, unless it be a trine ; for a line
is not any thing, unless it become an area, nor is
an area any thing, unless it become a body ;
wherefore, one must be drawn into another, that
they may exist, and they coexist in the third. As
it is in this, it is also in all created things, each
of which is terminated in a third. Thence now
it is, that in the Word the number three signifies
what is complete and perfect. Since it is so, I
could not but wonder that some profess faith alone,
some charity alone, and some works alone, when
yet one without another, or any two together, with
out the third, is not any thing." But then I asked,
" Cannot a man have charity and faith, and still
not works ? Cannot a man be in affection and
thought concerning something, and yet not in the
operation of it ? " And the angel answered me,
" He can only ideally, but not really ; he will still
be in the endeavor or will to operate, and~will or
endeavor is in itself an act, because it is a contin
ual striving to act, which becomes, by determina
tion, an act in externals : wherefore, endeavor and
will, as an internal act, is accepted by every wise
man, because it is accepted by God, altogether as
an external act, provided it do not fail when op
portunity is given."— T. C. R. 386, 387.
Sect. 7. — Charity and Good Works.
Who is the Neighbor.
303. It shall first be shown what the neighbor is,
as it is the neighbor who is to be loved, and
towards whom charity is to be exercised. For
unless it be known what our neighbor is, charity
may be exercised in a similar manner, without
distinction, towards the evil as well as towards
the good, whence charity ceases to be charity ; for
the evil, from the benefactions conferred on them,
do evil to their neighbor, but the good do good.
304. It is a common opinion at this day, that
every man is equally a neighbor, and that benefits
are to be conferred on every one Who needs assist
ance : but it is the business of Christian prudence
to examine well the quality of a man's life, and
to exercise charity to him accordingly. The man
of the internal church exercises his charity with
discrimination, consequently with intelligence ; but
the man of the external church, forasmuch as he
is not able thus to discern things, does it indis
criminately. 305. The distinctions of neighbor, which the
man of the church ought well to know, depend
upon the good which is with every one ; and for

asmuch as all goods proceed from the Lord, there
fore the Lord is our neighbor in a supreme sense
and in a supereminent degree, and the origin is
from Him. Hence it follows, that so far as any
one is receptive of the Lord, in that degree he is
our neighbor ; and forasmuch as no one receives
the Lord, that is, good from Him, in the same
manner as another, therefore no one is our neigh
bor in the same manner as another. For all who
are in the heavens, and all the good who are on
the earths, differ in good : no two ever receive a
good that is altogether one and the same ; it must
be various, that each may subsist by itself. But
all these varieties, consequently all the distinc
tions of neighbor, which depend on the reception
of the Lord, that is, on the reception of good from
Him, can never be known by any man, nor indeed
by any angel, except in a general manner, or with
respect to their kinds 'and species ; neither does
the Lord require any more of the man of the church
than to live according to what he knows.
' 306. Forasmuch as good is< different with every
one, it follows, that the quality of his good deter
mines in what degree and in what proportion any
one is our neighbor. That this is the case is plain
from the Lord's parable concerning him that fell
among robbers, whom, when half dead, the'priest
passed by, and also the Levite ; but the Samari
tan, after he had bound up his wounds, and poured
in oil and wine, took him up on his own beast, and
led him to an inn, and ordered that care should
be taken of him : he, forasmuch as he exercised
the good of charity, is called' neighbor, Luke x.
29-37 ; whence it may be known that they are
our neighbor who are in good : oil and wine,
which the .Samaritan poured into the wounds, also
signify good and its truth.
307. It is plain, from what has now been said,
that, in a universal sense, good is the neighbor,
forasmuch as a man is neighbor according to the
quality of the good that is with him from the
Lord ;' and forasmuch as good is the neighbor,
so is love, for all good is of love ; consequently,
every man is our neighbor according to the quality
of the love which he receives from the Lord. —
H. D. 84-88.
308. The reason why good is the neighbor, is
because good is of the will, and the will is the
esse of the life of man ; the truth of the under
standing is also the neighbor; but so far as it pro
ceeds from the good of the will, for the good of
the will forms itself in the understanding, and
there exhibits itself to be seen in the light of rea
son. That good is the neighbor, is evident from
all experience. Who loves a person, except from
the quality of his will and understanding, that is,
from what is good and just in him ? As, for ex
ample, who loves a king, a prince, a duke, a gov
ernor, a consul, any magistrate, or any judge, but
from the judgment from which they act and speak ?
Who loves a primate, a. minister or canon of the
church, but for learning, integrity of life, and zeal
for the salvation of souls ? Who loves the general
of an army, or any officer under him, but for cour
age, and, at the same time, prudence ? Who loves
a merchant, but for honesty ? or a workman and a
servant, but for fidelity ? Yea, who loves a tree, ,
but for its fruit ? or ground, but for its fertility?
or a stone, but for its preciousness ? &c. And,
what is remarkable, not only the honest man loves
what is good and just in another, but also the dis
honest man, because with him he is not in any
fear of the loss of fame, honor, or wealth. But
the love of good with a dishonest man, is not love

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

of the neighbor ; for a dishonest man does not in
wardly love another, only so far as he serves him.
But to love the good in another, from good in one's
self, is genuine love towards the neighbor, for then
the goods mutually kiss each other, and join them
selves together. — T. C. R. 418.
What are the Degrees of Neighbor.
309. But the neighbor is not only man singly,
but also man collectively, as a less or greater soci
ety, our country, the church, the Lord's kingdom,
and, above all, the Lord Himself; these are the
neighbor to whom good is to' be done from love.
These are also the ascending degrees of neighbor,
for a. society consisting of many is neighbor in a
higher degree than u, single man is ; in a still su
perior degree is our country'; in a still superior
degree is the church; and in a still superior de
gree is the Lord's kingdom ; but in the supreme
degree is the Lord : these ascending degrees are
as the steps of a ladder, at the top of which is the
Lord. 310. A society is our neighbor more than a sin
gle man, because it consists of many. Charity is
to be exercised towards it in a like manner as
towards a man singly, that is, according to the
quality" of the good that is with it ; consequently,
in a manner totally different towards a society of
well-disposed persons, than towards a society of
ill-disposed persons : the society is loved when its
good is provided for from the love of good.
311. Our country is our neighbor more than a
society, because it is like a parent ; for a man is
born therein, and is thereby nourished and pro
tected from injuries. Good is to be done to our
country from a principle of love according to its
necessities, which principally regard its suste
nance, and the civil and spiritual life of those there
in. He who loves his country, and does good to
it from good will, in the other life loves the Lord's
kingdom, for there the Lord's kingdom is his coun
try, and he who loves the Lord's kingdom loves
the Lord, because the Lord is all in all in his
kingdom. 312. The church is our neighbor more than our
country, for he who provides for the church, pro
vides for the souls and eternal life of the men who
dwell in his country ; wherefore, he who provides
for the church from love, loves his neighbor in a
superior degree, for he wishes and wills heaven
and happiness of life to eternity to others.
313. The Lord's kingdom is our neighbor in a
still superior degree, for the Lord's kingdom con
sists of all who are in good, as well those on the
earths as those in the heavens ; thus the Lord's
kingdom is good with all its quality in the com
plex : when this is loved, the individuals are loved
who are in good.
314. These are the degrees of neighbor, and
love ascends, with those who are principled in love
towards their neighbor, according to these degrees.
But these degrees are degrees in successive order,
in which what is prior or superior is to be preferred
to what is posterior or inferior ; and forasmuch as
the Lord is in the supreme .degree, and He is to
be regarded in each degree as the end to which
it tends, consequently, He is to be loved above
all persons and things. Hence, now, it may ap
pear in what manner love to the Lord conjoins
itself with love towards the neighbor. — H. D.
91-96. 315. In regard to mere person, one man is not
more a neighbor than another ; but only in regard
to tlie good which gives him his peculiar nature :

for there are as many differences of neighbor as
there are differences of good ; and the differences
of good are infinite. It is commonly believed,
that a brother, kinsman, or relation, is more the
neighbor than a stranger, and that our fellow-
countryman is more the neighbor than a foreigner ;
and yet, every one is the neighbor according to
his good, be he Greek, or be he Gentile ; for every
one is the neighbor according to spiritual affinity
and relationship. This may be seen from the fact
that every man after death comes among his own,
whom he is similar to in good, or, what is the same
thing, in affection ; and that natural affinities per
ish after death, and are succeeded by spiritual
affinities, because, in the newly-entered heavenly
society, one man knows another, and the two are
consociated, by being in similar good. Of ten who
are brothers in the world, five may be in hell, and
five in heaven, and each of these five in different
societies, and then the one, on meeting the others,
does not know them. They are all, therefore, in
the society of their own affection. Hence it is
plain, that every man is the neighbor according to
the quality of his good. This is especially the
case with spiritual goods, and charity has primary
respect to them. — C. 26.
What Charity properly is.
316. It is believed by many, that love towards
the neighbor consists in giving to the poor, in as
sisting the indigent, and in doing good to every
one ; but charity consists in acting prudently, and
to the end that good may result. He who assists
a poor or indigent villain, does evil' to his neighbor
through him, for, through the assistance which he
renders, he confirms him in evil, and supplies him
with the means of doing evil to others : it is oth
erwise with him who gives support to the good.
317. But charity extends itself much more
widely than to the poor and indigent ; for charity
consists in doing what is right in every work, and
our duty in every office. If a judge does justice
for tlie sake of justice, he exercises charity ; if he
punishes the guilty and absolves the innocent, he
exercises charity, for thus he consults the welfare
of bis fellow-citizens and of his country. The
priest who teaches truth, and leads to good, for
the sake of truth and good, exercises charity. But
he who does such things for the sake of self and
the world, does not exercise charity, because he
does not love his neighbor, but himself.
318. The case is the same in all other instances,
whether a man be in any office or not; as with
children towards their parents, and with parents
towards their children ; with servants towards their
masters, and with masters towards their servants ;
with subjects towards their king, and with a king
towards his subjects : whoever of these does his
duty from a principle of duty, and what is just
from a principle of justice, exercises charity.
319. The reason why such things belong to the
love towards the neighbor, or charity, is because,
as was said above, every man is our neighbor, but
in a different manner. A less and greater society
is more our neighbor ; our country is still more our
neighbor ; the Lord's kingdom still more ; and the
Lord above all ; and, in a universal sense, good,
which proceeds from the Lord, is our neighbor ;
consequently, sincerity and justice are so too.
Wherefore, he who does any good for the sake of
good, and he who acts sincerely and justly for the
sake of sincerity and justice, loves his neighbor
and exercises charity ; for he does so from the love
of what is good, "sincere, and just, and conse-

WRITINGS OF EMANUEL SWEDENBORG.

85

quently from the love of those in whom good, sin
cerity, and justice are.
320. Charity, therefore, is an internal affection,
from which man wills to do good, and this with
out remuneration : the delight of his life consists
in doing it. With them who do good from inter
nal affection, there is charity in every thing which
they think and speak, and which they will and do.
It may be said that a man or angel, as to his inte
riors, is charity, when good is his neighbor. So
widely does charity extend itself.
321. They who have the love of self and of the
world for an end, cannot in any wise be in charity ;
they do not even know what charity is, and cannot
at all comprehend that, to will and do good to the
neighbor, without reward, as an end, is heaven in
man, and that there is in that affection a happi
ness as great as that of the angels of heaven,
which is ineffable ; for they believe, if they are
deprived of the joy proceeding from the glory of
honors and riches, that nothing of joy can be ex
perienced any longer ; when yet it is then that
heavenly joy first begins, which infinitely tran
scends the other. —H. D. 100-105.
322. The first part of charity consists in looking
to the Lord, and shunning evils because they are
sins. Who does not see that an impenitent man is
a wicked man ? and who does not see that a wicked
man has no charity ? and who does not see that
the man who has no charity cannot do charity ?
Charity comes from charity in man. — C. 7, 8.
323. The second part of charity consists in do
ing goods because they are uses. Yet still they
are goods only in as far as the doer of them shuns
evils as sins. If they are done before evils are
shunned as sins, they are external, nay, meritori
ous, for they flow forth from an impure fountain ;
and the things which flow forth from such a foun
tain are inwardly evils, for the man is contained,
and will rush forth in them. It is a known truth,
that doing Christian good is a part of charity, and
it is believed by many, that good destroys evil,
and thus, that the evils in man either do not exist
or are not regarded ; and yet good does not de
stroy evil, unless a man takes thought of evils in
himself, and actually repents of them. There are
many who have thus believed, and have thought
that evil had no existence in them, who on exam
ination have confessed themselves full of evils,
and that unless they were detained in their ex
ternals, they could not be saved. — C. 10, 12.
324. That doing good and shunning evil are
two distinct things, is plain ; for there are men
who do every good of charity from piety and
thought of eternal life, and who, nevertheless, do
not know that hating, and revenging, whoring,
robbing, and injuring, vilification and consequent
false witness, and many more things, are evils.
There are judges who lead pious lives, and still
think it no sin to adjudicate from friendship, from
relationship, and respect to honor and lucre : nay,
if they know that these things are sins, they con
firm in themselves that they are not. The same
applies to others. In a word, shunning evils as
sins, and doing Christian goods, are two distinct
things. He who shuns evils as sins does Chris
tian goods. They who do good in the first place,
not shunning evils as sins, are not doers of Chris
tian good ; for evil is against charity, and must
therefore be abolished, before the good they do
agrees with, or proceeds from, charity. No man
can do good at the time that he wills to do evil,
or will both good and evil. Every good, which is
such essentially, proceeds from the interior will ;

evil is removed from this will by repentance, for
the evil into which man is born resides in it ; and,
therefore, unless a man repents, evil remains in
his interior will, and good proceeds from his exte
rior will, and thus his state is perverted. The in
ward work qualifies the outward, and not the out
ward the inward. The Lord says, " Cleanse first
the inside of the cup and of the platter." Man
has a twofold will ; an interior one, and an exte
rior. The interior will is purified by repentance,
and the exterior then does good from the interior.
But .exterior good does not remove the evil of con
cupiscence, or the root of evil. — C. 13.
325. Good is civil, moral, and spiritual. The
good done before a man shuns evils as sins, is civil
and moral good ; but "as soon as he shuns evils as
sins, the good becomes spiritual, as well as civil
and moral, and not sooner. Before this, concupis
cence lurks within him, and the delight of concu
piscence without ; and, therefore, in thinking from
concupiscence, and its delight, he either confirms
evil, and believes it allowable, or else he takes no
thought of any evil in himself, and thus believes
he is whole. It is true, that a man should confess
himself a sinner, and unsound from the head to
the sole of the foot ; and he may say that this is
the case, and say it with outward earnestness, yet
still he cannot inwardly believe it, unless he
knows it by examination. Then he can truly say,
for then, for the first time, he perceives, that there
is no soundness in him. Thus, therefore, and in
no other manner, is the ulcer opened and healed :
in all other ways, the cure is merely palliative.
Did not the Lord preach repentance, as well as the
disciples, and John the Baptist ? Isaiah declares
that evils must be desisted from in the first place,
and that a man will then learn to do good. Until
this is the case, he knows nothing either of the
nature or quality of good. Evil is ignorant of
good, but good has the power of discerning evil.
— C. 14.
326. All are initiated into the church by know
ing evil and ceasing to do it, as being against the
Lord ; and herein lay the great holiness of this
prime essential, for no one can do Christian goods,
before he knows, and ceases to do, evil. — C. 15.
327. Simpletons say that every man is equally
the neighbor, and that, therefore, it is of no great
importance to examine into the qualities of men.
But God regards this as bestowing aid upon evil
as a neighbor ; and there is no love of the neigh
bor in acting thus. He who loves «the neighbor
from genuine charity, inquires what the man is,
and at the same time with the more discreetness,
what kind of good will be beneficial to him.
Such simpletons as do not, are withdrawn and
separated in the other life, for if they come among
diabolical spirits, they are allured to serve them,
and to wrong the good. — C. 21.
The Form of an Angel appears in Heaven as
Charity.
328. The form of an Angel appears in heaven
as charity ; and the kind of charity is apparent in
the face, and audible in the tone ; for after death.
a man becomes his own love, that is, the affection
of his own love. A Spirit and an Angel is noth
ing else. Nay, the very Spirit or Angel in his
whole body is a form of charity. Certain persons
saw an Angel, and (what was wonderful) they ac
knowledged a form of charity in every member
of his body. In the world, a man is not a charity
in form, as regards his face, body, and voice, but .
he may be so in mind ; and after death the mind

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

is a spirit in a human form. But still, a sincere
man, who has no thought contrary to charity, may
be known as such by the face and voice ; and yet
with difficulty, for there are some ' hypocrites who
can feign to the life, and even put on, the sincerity
of charity, But if an Angel beholds his face, and
hears his voice, he knows the nature of the man,
because he sees not the materiality, which over-
veils him ; and which, nevertheless, the material
man attends to. — C. 37.
Recreations of Charity.
329. In the primitive church, among Christians,
dinners and suppers were for the sake of no other
end than charity, and they were called Feasts,
instituted both for promoting joy of the heart and
also mutual conjunction. Suppers with them sig
nified consociations and conjunctions, in the first
state of the establishment of the church ; for the
evening, in which they were made, signified that :
but Dinners, in the second state, when the church
was established ; for the morning and the day sig
nified that. At table they had conversations upon
various subjects, as well domestic as civil, but par
ticularly upon such things as were of the church ;
and because they were feasts of charity, on what
soever subject they spoke, charity with its joys
and delights was in their speech. The spiritual
sphere reigning in those feasts, was a sphere of
love to the Lord and of love towards the neighbor,
which exhilarated the mind of every one, softened
the sound of every speech, and brought festivity
from the heart into .all the senses ; for from every
man there emanates a spiritual sphere, which is of
the affection of his love, and thence of his thought,
and it inwardly affects those who are in his com
pany, especially at feasts ; it emanates through the
face as well as by respiration. Since by dinners
and suppers, or by feasts, such consociations of
minds were signified, therefore they are so often
mentioned in the Word ; and by them there noth
ing else is meant in the spiritual sense ; and in
the highest sense, by the paschal supper amongst
the sons of Israel, as also by the banquets at the
other feasts, as also by eating together of the sac
rifices at the tabernacle. Conjunction itself was
then represented by breaking the bread and dis
tributing it, and by drinking from the same cup
and handing it to another.
330. As to social parties, they were in the prim
itive church amongst such as called themselves
brethren in Christ ; wherefore they were social
meetings of charity, because they were a spiritual
fraternity. They were also consolations for the
adversities of the church, exultations for its in
crease, and also recreations of the mind after stud
ies and labors, and at the same time conversations
on various subjects ; and because they flowed from
spiritual Jove, as from a fpuntain, they were ra
tional and moral from a spiritual origin. There
are given at this day parties of friendship, which
regard as their end the pleasures of conversation,
the exhilaration of the mind, and thence they are
for the expansion of the soul and the liberation of
¦the imprisoned thoughts, and thus "for the refresh
ment of the sensual parts of the body, and the
restoration of their state. But as yet there are
not given any parties of charity ; for the Lord
says, " In the consummation of the age," that is,
in the end of the church, " iniquity will be multi
plied, and charity will grow cold," Matt. xxiv. 12.
The reason is, because the church had not yet
acknowledged the Lord God the Savior, as the
God of heaven and earth, and approached Him |

immediately, from whom alone genuine charity
proceeds and flows in. But the parties, where a
friendship emulating charity does not join minds
together, are no other than counterfeits of friend
ship, and false attestations of mutual love, allur
ing insinuations into favor, and indulgences of the -
delights of the body, especially of sensual gratifi
cations, by which others are carried, as a ship by
sails and favorable winds, while sycophants and
hypocrites stand at the stern and hold the rudder
in their hand. — T. C. R. 433, 434.
How there came to be a Distinction between
Charity and Faith, which, interiorly, are a
One. 331. In general, there is only one doctrine, viz.,
the doctrine of charity, for all things of faith have
respect to charity. There is no other difference
between charity and faith, than what is between
willing good and thinking good: whoever wills
good, he also thinks good ; consequently, there is
no other difference than what is between the will
and the understanding. It is plain to him who
reflects, that the will is one thing and the under
standing another ; this is also known to the learned,
and it appears manifestly in the case of those who
will evil, and yet from the thinking principle speak
well ; from which it is very evident, that the will
is one thing and the understanding another, and
thus that the human mind is distinguished into
two parts, which do not make one : man neverthe
less was so created, that these two parts should
constitute one mind, and that there should be no
other distinction than such as exists, comparatively
speaking, between - flame and the light thence.
Love to the Lord, and charity towards the neigh
bor, would, in such case, be as flame, and every
perception and thought would be as the light
thence : thus love and charity would be the all
of perception and thought, that is, would be in
all and single things thereof: perception or thought
concerning the quality of love and charity is what
is called faith. But whereas the human race be
gan to will evil, to hold the neighbor in hatred,
and to exercise revenge and cruelty, insomuch
that that part of the mind which is called the will
was • altogether destroyed, they began to distin
guish between charity and faith, and to refer to
faith all doctrinals appertaining to their religion,
and to call them by the single term faith ; and at
length they went so far as to assert, that they
might be saved by faith alone, whereby they
meant their doctrinals, if they only believed them,
however they might live. Thus charity was sep
arated from faith, which in this case is nothing
else, comparatively speaking, than a kind of light
without flame, like the light of the sun in time of
winter, which is cold and icy, insomuch that the
vegetables of the earth wither and die ; when nev
ertheless faith from charity is as the sun's light in
the time of spring and summer, whereby all things
are made to put forth and blossom. — A. C. 2231.
They only who have lived in Charity are
received into Heaven.
332. That no one can be saved unless he has
lived in the good of charity, and has thus imbued
the affections thereof, which are to will well to
others, and from willing well to do good to them ;
also that no one can in any wise receive the truths
of faith, namely, imbue and appropriate them to
himself, but he who is in the life of charity, has
been made manifest to me from those who are in
heaven, with whom it has been given to discourse.
There, all are forms of charity, of beauty, and

WRITINGS OF EMANUEL SWEDENBORG.

87

goodness, according to the quality of charity ;
their delight, satisfaction, and happiness arise
from this, that from good will they can do good
to others. The man who has not lived in charity
can never know that in willing well, and from
good will doing well, is heaven and its joy, be
cause his heaven is to will well to himself, and
from this good will to do good to others, when
yet this is hell : for heaven is distinguished from
hell in this, that heaven, as was said, is to do good
from good will, and hell is to do evil from willing
evil. They who are in love towards the neighbor,
do good from good will, but they who are in self-
love, do evil from willing evil ; the reason is,' they
love no one but themselves, and others only so far
as they see themselves in them and them in them
selves ; they also hold these in hatred, which man
ifests itself as soon as they recede and are not
theirs. The case herein is like that of robbers,
who love each other when they are in consocia
tion, but still desire in heart to murder each other
if they may gain plunder thereby. From these
things it ma_y appear what heaven is, namely, that
it is love towards the neighbor, and what hell is,
namely, that it is self-love. They who are in love
towards the neighbor, are capable of receiving all
the truths of faith, and of imbuing and appropri
ating them to themselves ; for in love towards the
neighbor there is the all of faith, because heaven
is in it, and the Lord is in it. But they who are
in self-love, can in no wise receive the truths of
faith, because in that love hell is, nor can they
otherwise receive the truths of faith than for the
sake of self-honor and gain ; thus they cannot in
anywise imbue and appropriate them to them
selves ; but the things which they imbue and ap.
propriate to themselves are negative of truth, for
in heart they do not even believe that there is a
hell or a heaven, nor that there is a life after
death; hence neither do they believe any thing
which is said concerning hell and heaven, and
concerning a life after death ; thus nothing at all
which is said concerning faith and charity, from
the Word and doctrine. They appear to them
selves to believe when they are in worship, but
the reason of this is, because it has been implant
ed from infancy to put on that state then ; but as
soon as they are out of worship, they are also out
of that state, and then when they think in them
selves, they believe nothing at all ; and also ac
cording to the life of their loves they devise things
favoring, which they call truths, and likewise con
firm from the literal sense of the Word, when yet
they are falses ; such are all they who in life arid
doctrine are in faith separate. It is moreover to
be known, that all things are in the loves, for the
loves are what make the life, consequently the
Lord's life flows only into the loves ; such, there
fore, as the loves are, such are the lives, because
such are the receptions of life : love towards the
neighbor receives the life of heaven, and self-love
receives the life of hell ; thus in love towards the
neighbor there is the ail of heaven, and in self-
love the all of hell. That all things are in the
loves, may be illustrated from many things in na
ture. The animals, as well they which move on
the earth, as they which fly in the airj and swim
in the waters, are all impelled according to their
loves, and into their loves flow whatever things
conduce to their life, namely, to food, to habita
tion, and to procreation; hence every kind knows
its own aliment, knows its own dwelling-places,
and knows what appertains to their conjugial, as
to consociate, to build nests, to lay eggs, to edu

cate the young. The bees also know how to build
their cells, to suck honey out of flowers, to fill the
honeycombs therewith, and to provide themselves
for winter, yea, to practise some form of govern
ment under a governor, besides other wonderful
particulars. All these things are effected by in
flux into their loves, the forms of their affections
only are what vary the effects of life ; all those
things are in their loves : what would there not be
in heavenly love, if man were in that? Would
there not be the all of wisdom and intelligence
which is in heaven ? Hence, also, it is, that they
who have lived in charity, and no others, are re
ceived into heaven; and that from charity they
are in the ability to receive and imbue all truths,
that is, all things of faith. But the contrary
comes to pass with those who are in faith sepa
rate, that is, in some truths, and not in charity :
their loves receive such things as agree with them,
namely, the love of self and of the world, things
which are contrary to truths, such as are in the
hells. — A. C.4776.
The Presence of the Lord with Man is ac
cording to Neighborly Love, or Charity.
333. The presence of the Lord is according to
the state of neighborly love, and of faith, in
which man is principled ; for He dwells in neigh
borly love, because He is in all goodness,
but not in faith, as it is called, without love ;
for faith, without love and charity, is a some
thing separate or disjoined. Wherever there is
conjunction, there must be a conjoining medium,
which is love and charity alone ; as may appear to
every one from this consideration, that the Lord is
merciful to all, loving all, and desiring to make
them eternally happy ; whosoever therefore is not
principled in such love, as to be merciful towards
others, loving them, and desiring to make them
happy, cannot be conjoined to the Lord, because
of his dissimilitude, and of his utter destitution of
the image of the Lord. For a man to look upon
the Lord by faith, as they term it, and to hate his
neighbor, is not only to stand at a distance from
Him, but also to have an infernal gulf between
them, into which he would fall were he to approach
more nearly ; for hatred against the neighbor is
the infernal gulf which is interposed. The pres
ence of the Lord with man first exists, when he
loves his neighbor ; for the Lord is in love, and so
far as man is in love the Lord is present with him ;
and in the degree in which the Lord is present, He
speaks with man. — A. C. 904.
The Lord's Church various as to Matters of
Faith, but one as to Charity.
334. With the Lord's spiritual church the case
is this, that it is dispersed over the whole globe,
and that it is every where various as to articles of
belief or the truths of faith ; these varieties are the
derivations which are signified by nativities, which
exist as well together at the same time, as succes
sively ; the Lord's spiritual kingdom itself in the
heavens is also such, viz., various as to those things
which are of4 faith, insomuch that there is not one
society, nor even one in a society, who in those
things which are of the truth of faith, is entirely
agreed with others as to his ideas ; nevertheless
the Lord's spiritual kingdom in the heavens is one ;
the reason is, because all account charity as prin
cipal, for charity makes the spiritual church, and
not faith, unless you say that faith is charity ; he
who is in charity, loves his neighbor, and that he
dissents from him in matters of belief, this he ex-

88

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

cuses, provided only that he lives in good and
truth. He also does not condemn the well-dis
posed Gentiles, although they are ignorant of the
Lord, and know not any truth of faith ; for he who
lives in charity, that is, in good, receives truths
from the Lord, such as suit with his good, and Gen
tiles receive such truths as in another life may be
bended into truths of faith : but he who is not in
charity, that is, does not live in good, can never
receive any truth; he may indeed know truth, but
it is not implanted in his life ; thus he may carry it
indeed in his mouth, but not in his heart ; for truth
cannot be conjoined with evil ; wherefore also they
who know truths, which are called articles of be
lief, and do not live in charity or in good, al
though they are in the church, because born
there, still they are not of the church, for noth
ing of the church is in them, that is, nothing
of good, to which truth may be conjoined. — A.
C. 3267.
335. If it be taken for a principle that love to
the Lord and charity towards the .neighbor are that
on which hangs all the law, and concerning which
all the Prophets speak, and thus that they are the
essentials of all doctrine and worship ; in this case
the mind would be enlightened by innumerable
things contained in the Word, which otherwise lie
concealed in the obscurity of a false principle ;
yea, in this case all heresies would be dissipated,
and out of many there would be formed one
Church, however the doctrinals flowing from the
above essentials, or leading thereto, and also the
rituals, might differ. Such was the ancient Church,
which was extended over several kingdoms, viz.,
Assyria, Mesopotamia, Syria, Ethiopia, Arabia,
Libya, Egypt, Philisthea, even to Tyre and Sidon,
through the land of Canaan on each side Jordan."
Doctrinals and rituals differed with them, but still
the Church was one, because charity was essential
in all; and then the Lord's kingdom was in the
earths as in the heavens, for such is the nature of
heaven. Supposing this to be the case, all would
be governed as one man by the Lord, for all would
be as members and organs of one body, which,
although not of similar forms, nor of similar func
tions, have nevertheless relation to one heart, on
which they all and each depend in their respective
forms, which are every where various : then every
one would say of another, in whatever doctrine, and
in whatever external worship he might be, This is
my brother ; I see that he worships the Lord, and
that he is a good man. — A. C. 2385.
336. If charity were in the first place, and faith
in the second, the church would have another face,
for then none would be called Christians but they
who lived a life according to the truth of faith,
that is, the life of charity ; and also it would then
be known what charity is. Then too there would
not be made several churches, by distinguishing
between them according to opinions concerning
the truths of faith ; but the church would be called
one, containing all who are in the good of life, not
only who are within the circle where the church is,
but also who are out of it. — A. C. 6269.
Neither Faith nor Charity appertains to Man
before they exist in Works.
337. Hitherto no one has known that all things
of man's life are in his works, inasmuch as they
appear only as motions, which, as proceeding from
man, are called actions, and those which are effected
by motions of tlie mouth, of the tongue, and of the
larynx, are called speeches, but still they are the
things which not only manifest the charity and faith

appertaining to man, but also complete and perfect
them, and this by reason that neither faith nor charity
appertain to man, before they exist actually, and
they exist actually in works. The reason why all
things of charity and faith with man are in works,
is, because works are activities arising from his
will and thought, and all things of the will and
thought put themselves forth and pour themselves
into works, altogether as all things of a cause into
its effects, and all things of a seed and tree into
the fruit, for works are the complements thereof:
that this is ¦ the case does not appear before the
eyes of men, but perceptibly before the angels.
When man is in the exercise of charity, the sphere
of all his affections and thoughts thence derived
appears about him as attenuated water, or water
of a peculiar tenuity, and sometimes as a cloud
either bright or obscure, in which sphere are all
things of his mind in the complex, from which the .
quality of the man is known by the angels as to all
things appertaining to him ; the reason is, because
every man is his own love, and the works thence
derived cause the love to be active, and whilst it 33
active, it pours itself about him : the same spiritu.il
sphere not only manifests itself before the sight ns
an undulation, but also before the sight in various
representative forms, and this in such a manner,
that from those representatives the quality of tlie
man, spirit, or angel, is rendered altogether ap
parent. A further reason why works contain in
themselves all things of the mind is, because all
things successive, which advance in their order
from things highest to lowest, or from first princi
ples to ultimates, form what is . simultaneous in
things lowest or ultimate, in which simultaneous
order all things superior or prior coexist; and
works are the ultimate things of man derived from
his interiors, which are in successive order ; from
which it is evident, that in them coexist all things
of his will and thought, consequently all things of
his love and faith. — .A, E. 822.
Love, Life, and Works, with every Man,
make One.
338. From what has been said above concerning
faith and works, we may now make the following
conclusion, viz., that love, life, and works, with
every man, make one, insomuch that whether we
say love, or life, or works, it amounts to the same :
that love constitutes the life of man, and that his
life is according to the quality of his love, not only
the life of the mind, but also at the same time the
life of the body, was shown above ; and inasmuch
as what a man loves, this he also wills with the
mind and does with the body, it follows that
love and deeds, or works, make one : that works
proceed from man's life, as well internal as exter
nal, and that they are activities of the sphere of
affections and thoughts thence derived surround
ing him, and that no communication of tlie life and
love of man is possible, unless the ambient sphere
which is of his life becomes active by doing, might
be evinced by many considerations ; wherefore as is
the life, or as is the love, or as are the works, with
man, so are all things of which that sphere is com
posed, consequently also the faith ; therefore, if the
works are evil, it follows that there is no faith' of
truth, but of tlie false, for evil and the false cohere,
but not evil and truth ; but if the works are good,
it follows that there is a faith of truth, for good and
truth mutually love each other and conjoin them
selves : but if a man's works appear good in the
external form, and yet he is interiorly evil, it fol
lows that his faith is that of the false, howsoever

WRITINGS OF EMANUEL SWEDENBORG.

with his lips he may speak truth, but the truth
spoken is contaminated with evil from the interior ;
hence his deeds are according to the description
given of them by the Lord: "As the cup and
platter made clean on the outside, but within full
of rapine and intemperance. And they are as
whitened sepulchres, which appear beautiful with
out, but inwardly are full of bones of the dead and
all uncleahliness," Matt, xxiii. 25, 27, 28. — A.E.
842.
A Life of Charity is a Life of Uses, full of
Delights.
339. In reference to use it may be observed,
that they who are in charity, that is, in love towards
the neighbor, which imparts a living delight to
their pleasure, look for the fruition of no pleasure
except in the performance of uses ; for charity is a
nothing unless it manifest itself in the works of
charity, since it consists in exercise or use. He
who loves his neighbor as himself never perceives
the delight of charity except in its exercise, where
fore a life of charity is a life of uses. Such is the
life of the universal heaven ; for the Lord's king
dom, being a kingdom of mutual love, is a kingdom
of uses ; hence every pleasure derived from charity
receives its delight from use, and the more exalted
the use, so much the greater is the delight ; and
hence the angels receive happiness from the Lord
according to the essence and quality of the use
which they perform. So also it is with every pleas
ure ; for the more distinguished its use, so much the
greater its delight. Thus, for instance, conjugial
love, which is the seminary of human society, and
from which is formed the Lord's kingdom in the
heavens, performs the most important of all uses, and
is therefore attended with so great a delight that, as
was observed, it is heavenly happiness. The case
is similar with respect to other pleasures, with a
difference, however, according to. the excellence
of their uses, which indeed are so numerous that it
is, scarcely possible to divide them into their sev
eral genera and species, although all of them re
gard the Lord's kingdom or the Lord, some more
nearly and directly, others more remotely and
obliquely. Hence it may appear that all pleasures
are allowed to man, but for the sake of use only ;
and that by virtue of their use, with, a difference
according to its degree, they participate in and
live from heavenly felicity. — A. C. 997.
Memorable Relation concerning Charity and
Faith.
34Q. After this I descended the steps from the
temple of wisdom, and walked in the garden, and I
observed some persons sitting under a laurel and
eating figs ; I approached and asked them for some
figs, which they gave me ; and lo, the figs in my
hand became grapes ; when I expressed my sur
prise at this, the angelic spirit, who was still with
me, said, "The figs in your hand became grapes,
because figs by correspondence signify the goods
of charity and thence of faith in the natural or
external man, but grapes signify the goods of
charity and thence of faith in the spiritual or inter
nal man; and because thou lovest spiritual things,
therefore has this change happened to you, for in
our world all things come to pass and exist, and
are also changed, according to correspondences."
And instantly I felt a desire to know how a man
can do good from God, and yet as from himself;
wherefore I asked ¦ those who were eating figs,
what was their notion on the subject. They said
thev could conceive no other but that God operates
' 12

it inwardly in man, and by man when he knows
nothing of it ; since if man were conscious of it,
and so did it as if from himself, which also is to do
it from himself, he would not do good but evil; for
all that proceeds from man, as from himself, pro
ceeds from his proprium or selfhood, and the pro
prium of man from his birth is evil. How then
can good from God and evil from man be joined
together, and proceed conjointly into action ? Be
sides, the proprium of man in matters relating to
salvation is ever full of its own- merit, and in pro
portion as this is the case, it derogates from tlie
Lord's merit, which is the highest injustice and
impiety. In short, if the good which God operates
in man by the holy spirit, were to flow into man's
volition and thence into his actions, that good
would be totally defiled and also profaned, which
God never permits. Man may, indeed, think that
the good which he does is from God, and call it
the good of God through him, and as it were from
him, but still we do not comprehend how it can be
so. But I then opened my mind, and said, " You
do not comprehend how it can be so, because you
think from appearances, and such thought, when
confirmed, is fallacy. You are under the appear
ance and thence under the fallacy, because you
believe the appearances and consequent fallacy,
that all things which a man wills and thinks, and
thence acts and speaks, are in him, and conse
quently from him, when nevertheless not one of
all such things is in him except the state and ca
pacity of receiving that which enters by influx.
Man is not life in himself, but an organ receptive
of life ; the Lord alone is life in himself, as he
also says in John : ' For as the Father hath life in
himself, so hath he given to the Son to have life in
himself v. 26 ; besides other places, as John xi.
25; xiv. 6, 19. There are two things which con
stitute life, love, and wisdom, or what amounts to
the same, the good of love and the truth of wis
dom ; these flow from God and are received by man,
and they are felt by man as in him, and because
they are felt by him, as in him, they also proceed
as if from him ; that they are so felt by man, is
given- of the Lord, that that which flows in may
affect him, and so be received and remain. But as
all evil likewise enters by influx, not from God, but
from hell, and is received with delight, because
man is born such' an organ, therefore he receives
no more good from God, but in proportion to the
evil which is removed by man as if from himself,
which is effected by repentance and at the same
time by faith in the Lord. That love and wisdom,
charity and faith, or to speak in more general
terms, the good of love and charity, and the truth
of wisdom and faith, flow in, and that the things
which flow in appear in man as if they were in
him, and thence as if they were from him, may be
plainly seen from the sight, hearing, smell, taste,
and touch ; for whatever things are felt by the
?rgans of those senses flow from without, and are
elt in them ; the case is the same with the organs
of the internal senses, only with this difference,
that into the latter flow spiritual things which do
not appear, but into the former natural things
which do appear. In a word, man is an organ re
ceptive of life from God, ^consequently he is recep
tive of good, in proportion as he desists from evil ;
the power to desist from evil the Lord gives to
every man, because he gives him the power to will
and to understand as if from himself, and what
soever a man does from the will as his own, ac
cording to understanding, as his own, or what is
the same thing, whatever he does from freedom of

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

will according to the conviction of the understand
ing, that remains ; and by this the Lord brings man
into a state of conjunction with himself, and in
that state reforms, regenerates, and saves him.
The life which flows in, is life proceeding from the
Lord, which is also called the spirit of God, and in
the Word the Holy Spirit, of which also it is said
that it enlightens and quickens, yea, that it operates
in man ; but this life is varied and modified accord
ing to the organization induced on man by his love
and the object he* has in view. You may also
know, that all the good of love and charity, and all
the truth of wisdom and faith flow in, and are not
in man, from this consideration, that he who sup
poses that such things are inherent in man by
creation, cannot think otherwise than that God has
infused himself into man, and thus that men are in
part gods, and yet they who so think from faith,
become devils, and stink like dead carcasses.
Besides, what is all human action but the action
of the mind ? for what the mind wills and thinks,
that it acts by its organ the body, wherefore when
the mind is guided by the Lord, its actions are
also guided, and the mind and the action flowing
from it, are guided by the Lord, when it believes
in him. Were not this the case, tell me, if you
can, why the Lord in the Word has a thousand and
a! thousand times commanded man to love his
neighbor, to do the goods of charity, and to bear
fruit as a tree, and to keep the commandments,
and all this with a view to salvation ; also why is
it said, that man shall be judged according to his
deeds or works, he who has done good to heaven
and life, and he who has done evil to hell and
death ? How could the Lord have said such things
if all that proceeds from man were meritorious and
consequently evil ? Know, therefore, that if the
mind be charity, the action is charity also, but if
the mind be faith alone, which is faith separated
from spiritual charity, the action also is such faith,
and this faith is meritorious, because its charity is
natural, and not spiritual ; not so the faith of
charity, because charity does not desire to have
any merit, and therefore neither does its faith."
On hearing this, they who sat under the laurel
said, " We comprehend the justness of your obser
vations, and yet we do not comprehend it." And
I replied, " You comprehend the justness of my
observations by virtue of that common perception
which man enjoys from the influx of light out of
heaven, when he hears any truth ; but you do not
comprehend it by reason of that peculiar percep
tion, which every man has in consequence of an
influx of light from the world ; these two sorts of
perception, namely, the internal and external, or
the spiritual and natural, make one in wise men ;
you also may make them one, if you look up to the
Lord and put away evils." Seeing that they un
derstood these words, I plucked off some twigs
from the laurel, under which we were sitting, and
held them out, and said, " Do you believe that this
is from me or from the Lord ? " And they said,
"They believed it -was through me as from me,"
and, lo ! the branches blossomed in their hands.
As I was retiring, I saw a table made of cedar
wood, on which there was a book, under a green
olive tree, whose trunk was intwined about with a
vine ; I viewed it attentively, and behold, it was
a book which I had written, entitled Angelic
Wisdom concerning the Divine Love and the Di
vine Wisdom ! and also concerning the Divine
Providence ; and I said, " In that book it is
fully shown, that man is an organ receptive of
life, and not life." After these things I returned

home from the garden exhilarated in mind, and ac
companied by the angelic spirit, who said to me in
the way, " If you wish to see clearly what faith
and charity are, thus what faith is when separated
from charity, and what it is when conjoined with
charity, I will give you ocular demonstration ! "
And I replied, " Do so." And he said, " Instead
of faith and charity, think of light and heat, and
you will see it clearly ; for faith in its essence is
the truth of wisdom, and charity in its essence is
the affection of love, and the truth of wisdom in
heaven is light, and the affection of love in heaven
is heat ; the light and heat in which the angels are, is
nothing else ; hence thou mayest see clearly, what
faith is separate from charity, and what faith is
when conjoined with charity ; faith separated from
charity is like the light in winter ; and faith conjoined
with charity is like the light in spring ; the light in
winter, which is light separated from heat, and in
consequence conjoined with cold, strips the trees
of their leaves, hardens the ground, kills the green
herb, and also congeals the waters ; but the light
in spring, which is light conjoined with heat,
causes the trees to vegetate, first into leaves, then
into blossoms, and lastly into fruits ; it opens and
softens the ground, so that it produces grass, herbs,
flowers, and fruit trees, and also dissolves the ice,
so that the waters can flow from their springs. It
is exactly the same with faith and charity ; faith
separated from charity kills all things, and faith
conjoined with charity gives life to all things ; this
quickening and this extinction of things may be
seen to the life in our spiritual world, because here
faith is light, and charity is heat ; for where faith
is conjoined with charity, there are paradisiacal
gardens, shrubberies, and lawns, which flourish
and spread their fragrance in proportion to that
union ; but where faith is separated from charity,
there does not grow so much as a blade of grass,
nor any green 'thing except it be on brambles,
thorns, and nettles ; this is effected by the heat
and light proceeding from the Lord as a sun, in the
angels and spirits, and thereby out of them."
There were on this occasion not far from us some
of the clergy, whom the angelic spirit called justi-
fiers and sanctifiers of men by faith alone, and
also arcanists or dealers in mysteries ; we related
the same tilings to them, and demonstrated the
truth so plainly, that they saw it was so ; but when
we asked them whether they admitted it to be so,
they turned their backs, and said, " We did not
hear you;" but we called out to them, saying,
" Hear us now then ; " but immediately they placed
both hands on their ears, and exclaimed, " We will
not hear." — A. R. 875.
Sect. 8. — Free Agency.
What Free Agency is.
341. That it may be known what free agency is,
and of what quality, it is necessary that it should
be known whence it is ; from a knowledge of its
origin, especially, it is known not only that it is,
but also what it is. Its origin is from the spiritual
world, where the mind of man is held by the Lord.
The mind of man is his spirit, which lives after
death ; and his spirit is continually in consociation
with its like in that world ; and his spirit, by the
material body with which it is encompassed, is
with men in the natural world. That man does
not know that he is in the midst of spirits as to his
mind, is because those spirits with whom he is
in consociation in the spiritual world, think and
speak spiritually, but the spirit of man, while it
is in the material body, naturally ; and spiritual

WRITINGS OF EMANUEL SWEDENBORG.

91

thought and speech cannot be understood nor per
ceived by the natural man, nor the reverse ; thence
it is, that neither can they be seen. But when the
spirit of a man is in society with spirits in their
world, then it is also in spiritual thought and
speech with them, because his mind is inwardly
spiritual, but outwardly natural ; wherefore, by its
interiors, it communicates with them, but by its
exteriors, with men. By this communication, man
perceives things, and thinks them analytically ; if
man had not this, he would not think any more nor
any otherwise than a bejst ; as also, if all commerce
with spirits should be taken away from him, he
would die in an instant But that it may be com
prehended how man can be held in the middle be
tween heaven and hell, and thereby in spiritual
equilibrium, whence he has free agency, it shall be
told in a few words. The spiritual world consists
of heaven and. hell ; heaven is over the head, and
hell there under the feet ; yet still not in the middle
of the globe inhabited by men, but under the earths
of that world, which also are of a spiritual origin,
and thence not in what is extended, but in the ap
pearance of what is extended. Between heaven
and hell there is a great interstice, which appears
to those who are there like an entire orb. Into
this interstice evil from hell is exhaled in all abun
dance ; and on the other hand, good from heaven
flows in thither also in all abundance. It is this
interstice, of which Abraham said to the rich man
in hell, " Between us and you there is a great gulf
fixed, so that those who "would pass over from hence
to you cannot ; neither can those who are there
pass over to us," Luke xvi. 26. Every man, as to
his spirit, is in the middle of this interstice, solely
in order that he may be in free agency. — T. C. R.
475. 342. There is a sphere exhaling from the hells,
which may be called a sphere of endeavors, which is
[a sphere] of doing evil ; this sphere it has also been
given occasionally to perceive ; the endeavor is
"perpetual, and as .soon as any opportunity is given,
an effect thence bursts forth ; but that sphere is
checked by the sphere of the endeavors of heaven
which is from the Lord, and which is a sphere of
doing good, wherein is ail power, because it is from
the Divine. Nevertheless between those endeav
ors diametrically opposite to each other, an equilib
rium is kept, to the intent that man may be in
freedom, and thus in election. — A. C. 8209.
343. That any thing may exist, there must be an
equilibrium of all things : without equilibrium there
is neither action nor reaction ; for equilibrium is
between two forces, one of which acts, and the
other reacts, and the rest occasioned by similar
action and reaction is called equilibrium. In the
natural world there is an equilibrium in all and
single things ; in general, in the atmospheres them
selves, in which inferiors react and resist, in pro
portion as superiors act and are incumbent. In
the natural world also there is an equilibrium be
tween heat and cold, between light and shade, and
between dryness and moisture, the middle temper
ature being their equilibrium. There is likewise
an equilibrium in all the subjects of the three king
doms of nature, the mineral, the vegetable, and the
animal : for without an equilibrium in those king
doms nothing exists and subsists, there being every
where a kind of effort acting on one part and
reacting on the other. All existence, or every
effect, is produced in equilibrium ; but it is pro
duced by this, that one force acts, and another
suffers itself to be acted upop, or that one force
by acting flows in, and another receives and yields

in agreement with it. In the natural world, that
which acts and that which reacts is called force,
and likewise endeavor or effort; but in the spiritual
world that which acts and which reacts is called
life and will ; life in that world is living force, and
will is living effort, and the equilibrium itself is
called freedom. Spiritual equilibrium, therefore,
or freedom, exists and subsists between good acting
on one part and evil reacting on the other part, or
between evil acting on one part and good reacting
on the other part. The equilibrium between good
acting and evil reacting is such as exists with the
good, but the equilibrium between evil acting
and good reacting is such as exists with the evil.
That spiritual equilibrium is between good and
evil, is because all of the life of man has reference
to good and to evil, and the will is the receptacle
of both. There is likewise an equilibrium between
the true and the false, but this depends on the
equilibrium between good and evil. — H. H. 589.
344. Spiritual equilibrium, which is free agency,
may be compared with a balance, in each scale of
which are placed equal weights ; if then a little be
added to the scale of one side, the tongue of the
balance above vibrates : it is similar also with a
bar, or with a large beam placed upon its roller.
All and each of the things which are withjn man,
as the heart, the lungs, the stomach, the liver, the
pancreas, the spleen, the intestines, and the rest,
are in such equilibrium ; thence it is that every one
in the greatest quietness can perform its functions.
It is so with all the muscles ; without such an
equilibrium of these, all action and reaction would
cease, and man would no longer act as man.
Since, therefore, all the things that are in the body
are in such equilibrium, all the things that are in
the brain are also in the like ; consequently all the
things that are in the mind there, which refer them
selves to the will and the understanding. — T. C. R.
478. Free Agency in all created Things.
345. Unless there were some free agency in all
created things, both animate and inanimate, there
could not have been any creation. For without
free agency in natural things, as to beasts, there
would not be any power of choosing food conducive
to their nourishment, nor any power of procreating
and preserving their offspring, thus no beast. If
the fishes of the sea, and the shellfish of its bot
tom, had not such freedom, there would -be no fish
or shellfish. In like manner, unless it were in
every little insect, there would be no silkworm,
from which silk could be produced, no bee, from
which honey and wax could be derived, nor any
butterfly, which sports with its partner in the air,
and nourishes itself with the juices in flowers, and
represents the happy state of man in the heavenly-
aura, after he has, like the worm, laid aside his
earthly covering. Unless there were something
analogous to free agency in the soil of the earth,
in the seed cast into it, and in all the parts of
the tree thence produced, and in its fruits, and
again in the new seeds, there would not be any
vegetable. If there were not something analogous
to free agency in every metal, and in every stone,
precious and common, there would not be a metal
nor a stone, yea, not even a particle of sand ; for
this freely imbibes the ether, , exhales its native
properties, rejects what is obsolete, and renews
itself with fresh substances ; thence there is a
magnetical sphere around the magnet, a sphere of
iron around iron, of copper around copper, of silver
around silver, of gold around gold, of stone around

92

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

stone, of nitre around nitre, of sulphur around sul
phur, and a various sphere around every particle
of the dust of earth, from which sphere the inmost
of every seed is impregnated, and the prolific prin
ciple vegetates ; for without such an exhalation
from every particle of the dust of the earth, there
would not be any beginning of germination, and
thence continuance of it. In what other way could
the earth, with dust and water, penetrate into the
inmost centre of the seed sown, than by what is
exhaled from it ? as into " a grain of mustard
seed, which is less than all the seeds ; but when it
hath grown up, it is greater than the herbs, and
becometh a great tree," Matt xiv. 32 ; Mark iv.
30-32. Since, therefore, freedom has been given
to all created subjects, to each according to its
nature, why not free agency to man, according to
his nature, which is, that he may be spiritual ?
Thence it is, that free agency in spiritual things is
given to man from the womb even to the end of
his life in the world, and afterwards to eternity. —
T. C. R. 499.
Why Man, in Free Agency, feels and wills as
of himself, when it is not of himself.
346. Man is an organ of life, and God alone is
life ; and God infuses his life into the organ and
every part of it, as the sun infuses its heat into a
tree and every part of it ; and God gives to man to
feel that life in himself, as his own, and God wills
that man should feel so, in order that he may live
as of himself, according to the laws of order, which
are as many as there are precepts in the Word,
and dispose himself for receiving the love of God.
But still God continually holds, with his finger, the
perpendicular over the balance, and moderates,
but never violates free agency by forcing. A tree
cannot receive- any thing, which the heat of the
sun introduces through the root, unless it acquire
warmth and heat as to each one of its fibres ; nor
can the elements rise up through the root, unless
each of its fibres, from the heat received, also give
out heat, and thus contribute to the passage. So
also does man from the heat of life received from
God. But he, differently from a tree, feels that as
his own, although it is not his ; but as far as he
believes that it is his, and not God's, so far he
receives the light of life, but not the heat of love
from God, but the heat of love from hell ; which,
because it is gross, stops and closes up the purer
little branches of the organ, as the impure blood
does the capillary vessels of the body ; thus man
makes himself from spiritual merely natural. Man
has free agency from this, that he feels life in him
self as his own, and that God leaves man to feel
thus, that conjunction may be effected, which is
not possible unless it be reciprocal ; and it becomes
reciprocal while man from freedom acts altogether
as from himself. If God had not left that to man,
man would not be man, nor would he have eternal
life ; for reciprocal conjunction with God causes
man to be man, and not a beast, and also causes
him to live after death to eternity ; free agency in
spiritual things effects this. — T. C. R. 504.
Heavenly Freedom and Infernal Freedom.
347. Heavenly freedom is that which is from the
Lord, and in that are all the angels who are in the
heavens ; it is, as was said, of love to the Lord and
mutual love, thus of the affection of good and
truth ; the quality of this" freedom may appear from
this, that every one who is in it, communicates his
own blessedness and happiness to others from an
inmost affection, and that it is a blessedness and

happiness to him to be able to communicate : and
because the universal heaven is such, thence it is
that every individual is a centre of the blessed
nesses and happinesses of all, and that all are at
the same time of each ; this communication is ef
fected from the Lord, by wonderful influxes in
an incomprehensible form, which is the form of
heaven : hence it may appear what heavenly free
dom is, and that it is from the Lord alone.
348. How far heavenly freedom, which is from
the affection of good and truth, is distant from in
fernal freedom, which is from the affection of evil
and the false, may appear from this, that the angels
in the heavens, if they only think of such freedom
as is from the affection of evil and the false, or,
what is the same, from the lusts of self-love and
the love of the world, are instantly seized with in
ternal pain ; and on the other hand,' when evil
spirits only think of a freedom which is from the
affection of good and truth, or, what is the same,
from thedesires of mutual love, they instantly fall
into agonies ; and what is wonderful, so opposite is
the one freedom to the other, that the freedom of
the love of self and of the world, is to' good spirits
hell ; and on the other hand, the freedom of love
to the Lord and mutual love, is to evil spirits hell :
hence all are distinguished in another life according
to their principles of freedom, or, what is the same,
according to loves and affections, consequently ac
cording to the delights of life, which is the same
as according to lives ; for lives are nothing else
than delights, and delights are nothing else than
affections, which are of loves. — A. C. 2872, 2873.
349. To do evil from the delight of love appears
like freedom, but it is servitude, because it is from
hell : to do good from the delight of love appears
like freedom, and also is freedom, because it is
from the Lord : servitude therefore consists in
being led of hell, and freedom in being led of the
Lord. This the Lord thus teaches in John:
" Every one that doeth sin is the servant of sin ;
the servant abideth not in the house forever ; the
son abideth forever ; if the Son shall make you
free, ye shall be truly free," viii. 34-36.
350. The Lord keeps man in the freedom of
thinking, and so far as external restraints, which
are the fear of the law and of life, and the fear of
the loss of reputation, of honor and of gain, do not
hinder, He keeps him in the freedom of doing ;
but by freedom he bends him away from evil, and
by freedom bends to good, leading man so gently
and tacitly, that he knows no otherwise than that
all proceeds from himself: thus the Lord in freedom
inseminates and inroots good into the very life of
man, which good remains to eternity. This the
Lord thus teaches in Mark : " The kingdom of
God is as a man who casteth seed into the earth,
which germinateth and groweth whilst he himself
is ignorant ; the earth beareth fruit of her own
accord," iv. 26-28. — A. C. 9586, 9587.
351. Wicked spirits who are with man, whereby
he communicates with hell, consider him no other
wise than as a vile slave, for they infuse into him
their own lusts and persuasions, and thus lead him
whithersoever they desire : but the angels, by
whom man communicates with heaven, considei
him as a brother, and insinuate into him the affec
tions of good and of truth, and thus lead him by
freedom, not whither they desire, but whither it
pleases the Lord : hence may appear what is the
quality of the one and the other, and that to be led
by the devil is slavery, but to be led by the Lord
is freedom.
352. Spirits lately deceased are much perplexed

WRITINGS OF EMANUEL SWEDENBORG

93

to conceive, that no one can do good from himself,
nor think truth from himself, but from the Lord,
believing that thus they should be like machines
without any self-determination, and if so, that they
must hang down their hands, and suffer themselves
to be acted upon : but they are told, that they
ought wholly to think, to will, and to do good from
themselves, and that otherwise they cannot receive
a heavenly proprium, and heavenly freedom, but
still to acknowledge that good and truth is not
from them,. but from the Lord ; and they are in
structed that all angels are in such acknowledg
ment, yea, in a perception that it is so ; and the
more exquisitely thsy perceive themselves to be
led of the Lord, and thereby to. be in the Lord, so
much the more they are in freedom.
353. Whoever lives in good, and believes that
the Lord governs the universe, and that from him
alone comes all the good which is of love and
charity, and all the truth which is of faith, yea,
that from him comes life, thus that from him we
live, move, and have our being, he is in such a
state, that he can be gifted with heavenly freedom,
and therewith also with peace, for then he trusts
only in the Lord, and counts other things of no
concern, and is certain that then all things tend to
his good, blessedness, and happiness to eternity.
But he who believes that he governs himself, is
in continual inquietude, being betrayed into evil
lusts, into anxieties concerning things to come,
and thereby into manifold solicitudes ; and inas
much as he believes so, therefore also the lusts of
evil and the persuasions of the fals\s adhere to him.
— A. C. 2890-2892.
354. The presence of the Lord implies liberty,
the one being a consequence of the other ; for the
more intimately the Lord is present, so much the
freer is man ; that is, in proportion as he is princi
pled in the love of goodness and truth, he acts
freely. Such is the nature of the Lord's influx by
means of angels : but on the other hand, the influx
of hell is effected by evil spirits, and is attended
with the violence and impetuosity of domination,
their ruling desire being to subdue man to such
a degree, that he may be as nothing, and them
selves as all in all, and then he becomes one of
them, yet scarcely even this, being as a nobody in
their eyes. Hence, when the Lord delivers man
from their yoke and dominion, there arises a com
bat ; but when he is liberated, or, in other words,
regenerated, then he is so gently led by angels
fron the Lord, that there is not the least appear
ance of bondage or authority, since he is led by
what is most delightful and happy, and is loved
and esteemed ; as the Lord teaches in Matthew,
where he says, " My yoke is easy, and my burden
is light," xi. 30. That it is directly contrary with
the evil spirits, by whom, as was observed, man is
regarded as a nothing, and who, were it in their
power, would torment him every moment, has been
given me to know by much experience. — A. C. 905.
How Man is in Freedom from the Lord alone.
355. The case with man as to his affections and
as to his thoughts is this : no person whatever,
whether man, or spirit, or angel, can will and think
from* himself, but from others, nor these others
from themselves, but all again from others, and so
forth, and thus each from the first of life, which is
the Lord; that which is unconnected does not
exist ; evils and falses have connection with the
hells, whence is the power to will and think with
those who are in evils and falses, thence also their ,
love, affection, and delight, consequently their1

freedom ; but goods and truths have connection with
heaven, whence is the power to will and think with
those who are in goods and truths, and also their
love, affection, and delight, consequently their free
dom ; hence it may appear whence is the one free
dom and the other freedom : that the case is so is
perfectly well known in another life, but at this day
it is altogether unknown in the world. — A. C. 2886.
356. In regard to the life of every one, whether
man, or spirit, or angel, it flows in solely from the
Lord, who is life itself, and diffuses himself through
the universal heaven, also through hell, thus into
every individual therein, and this in an incompre
hensible order and series ; but the life which flows
in is received by every one according to his char
acter ; good and truth is received as good and
truth by the good ; whereas good and truth is re
ceived as evil and the false by the wicked, and is
even changed into evil and the false in them.
This is comparatively as the light of the sun,
which diffuses itself into all objects of earth, but
is received according to the quality of each object,
and becomes of a beautiful color in beautiful forms,
and of an ugly color in ugly forms : this is an
arcanum in the world, but in another life nothing
is better known. That I might know that such an
influx existed, it was given me to discourse with
spirits and angels who were with me, and also to
feel and perceive the influx, and this so often, that
I am not able to determine by number the times ;
I know however that fallacy will prevail with
many, and that they will believe that they will of
themselves, and think of themselves, and thus
have life of themselves, when yet nothing is less
true.— A. C. 2888.
Man cannot be reformed without Freedom.
357. That man cannot be reformed unless he
has freedom, is because he is born into evils of
every kind, which yet must be removed in order
that he may be saved ; nor can they be removed,
unless he sees them in himself, and acknowledges
them, and afterwards ceases to will them, and at
length holds them in aversion ; then they are first
removed. This cannot be effected unless man be
both in good and in evil, for from good he may see
evils, but cannot from evil see goods. The spirit
ual goods which man is capable of thinking, he
learns from infancy by reading the Word, and from
preaching ; and moral and civil goods he learns
from a life in the world. This is the primary rea
son why man ought to be in freedom. Another
reason is, because nothing is appropriated to man,
except what is done from the affection which is of
love : other things indeed may enter, but no farther
than the thought, and not into the will ; and what
does not enter even into the will of man, does not
become his, for thought derives all that it has from
memory, but the will derives all that it has from the
life itself. Nothing is in any case free, which is not
from the will, or what is the same, from affection
which is of love : for whatever a man wills or loves,
this he does freely ; hence it is, that the freedom
of man, and the affection which is of his love, or
of his will, are one. Mai^ therefore has freedom
on this account, that he may be affected with truth
and good, or love them, and that thus those may
become as his own. In a word, whatsoever does
not enter into man in freedom, doss not remain,
because it is not of his love or will, and those
things which are not of the Jove or will of man, are
not of his spirit ; for the esse of the spirit of man
is love or will ; it is srid love orwill, because what
a man loves, this he wills. This now is the reason

94

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

why man cannot be reformed unless he be in free
dom. — H. H. 598.
358. He who does not know that no conjunction
of good and truth, that is, appropriation, thus that
no regeneration, can be wrought except in man's
freedom, whilst he reasons concerning the Lord's
providence, the salvation of man, and the damna
tion of many, casts himself into mere shades, and
thence into grievous errors ; for he supposes that
if the Lord wills, He can save every one, and this
by innumerable means, as by miracles, by the
dead who shall rise again, by immediate revela
tions, by angels who shall withhold from evils and
impel to good by a manifest strong force, and by
many states, leading man to do the work of re
pentance when they are induced, and by many
other things. But he does not know that all these
means are compulsory, and that man cannot be re
formed by them, for whatever compels man does
not impart to him any affection, and if it be of
such a nature as to impart, it ties itself to the
affection of evil ; for it appears as if it infused
something holy, and indeed does infuse it, but still
when the state is changed, the man returns to his
former affections, that is, to evils and falses, and
he then conjoins that holiness with evils and falses,
and it becomes profane, and then is of such a na
ture that it leads into the most grievous hell of all.
For he first acknowledges and believes, and is also
affected with what is holy, and afterwards he de
nies and even holds jt in aversion. Hence at this
day manifest miracles are not wrought, but unap-
parent or inconspicuous ones, which are such as
not to infuse what is holy, nor take away man's
freedom ; and hence the dead do not rise again,
neither is man withheld from evils and led to good
by a manifest strong force, either by immediate
revelations or by angels. It is man's freedom
upon which the Lord operates, and by which he
bends him ; for all freedom is of love or its affec
tion, consequently of the will thereof. If he does
not receive good and truth in freedom, it cannot
be appropriated to him, or become his: that to
which he is cohipelled is not his, but belongs to
him who compels, since he does it not from him
self, although it is done by himself. — A. C. 4031.
359. If men had not free agency in spiritual
things, all in the whole world might be brought
within one day to believe in the Lord ; but the
reason that this cannot be done, is because that
which is not received by man in free agency does
not remain. — T. C. R. 500.
Man ought to compel himself, in which com
pulsion is highest Freedom.
360. That man ought to compel himself to do
good, to obey the things which the Lord has com-,
manded, and to speak truths, which is to humble
himself beneath the Lord's hands, or to submit
himself under the power of Divine Good and Truth,
implies and involves more arcana than it is possible
to unfold in a few words. There are certain spirits
who had laid it down as a principle, during their
abode in the world, that because they heard that
all good was from the Lord, and that man could
do no good of himself, therefore they should not
compel themselves to do any thing, but should
cease from their own exertions, under the suppo
sition that all endeavor must therefore be vain ;
wherefore they waited for an immediate influx to
move their will, and did not compel themselves to
do any sort of good ; yea, so far did they carry this
principle, that when any evil insinuated itself, they
gave themselves up to it, imagining it to be per

mitted, because they were not sensible of any re
sistance to it from within: but these spirits are
such, that they are as it were without any thing of
their own, or any proprium, so as to have no prin
ciple of determination, in consequence of which
they are amongst the unprofitable ; for they suffer
themselves to be led alike by the wicked and by
the good, and endure much from the wicked. But
such as have compelled themselves in opposing
evil and falsity, although at first they thought that
their exertion was from themselves, or from their
own power, yet being afterwards enlightened to
see that it was from the Lord, even as to the small
est motions towards it, — these cannot, in the other
life, be seduced by evil spirits, but are amongst
the happy. Hence it may appear, that man ought
to force himself to do good, and to speak truth.
The arcanum herein concealed is this : that man
is hereby gifted of the Lord with a celestial pro
prium. Man's celestial proprium is formed in the
effort or tendency of his thought ; and if he does
not obtain it by compelling himself, as it appears,
he never will obtain it by<not compelling himself.
For the better understanding of how this is, it may
be expedient to observe, that in all self-compulsion
to good there is a certain freedom, which is not so
plainly perceivable during the act of compulsion,
but still it is within. Thus, in the case of a per
son who willingly subjects himself to the hazard
of losing life with a view to some end, or who
willingly undergoes a painful operation for the re
covery of his health, there is a principle of willing
ness, and consequently of liberty, in so doing, by
virtue whereof he acts, although the hazards and
the pains, whilst he is in them, take away the per
ception of such willingness or freedom. The case is
the same with those who compel themselves to good :
there is within a principle of willingness, conse
quently of freedom, by virtue of which, and for the
sake of which, they compel themselves, viz., there is
the motive of obedience to those things which the
Lord has commanded, and the motive of obtaining
the salvation of their souls after death ; in which
there is a more inward motive still, though the man
is ignorant of it, viz., that of regard to the Lord's
kingdom, yea, to the Lord Himself. This is more es
pecially the case in temptations, in which, whilst
man compels himself to resist the evil and the fal
sity, which are infused and suggested by wicked
spirits, there is more of freedom than ever exists in
any state out of temptations, although man cannot
conceive it at the time : it is an interior freedom, by
virtue whereof he is desirous to subdue the evil ; and
this desire is so strong as to be equivalent to the
force and strength of the evil which assaults him ;
otherwise he would never engage in the combat
This freedom is from the Lord, who insinuates it into
the man's conscience, and thereby causes him to
conquer the evil as if by his own power, or from a
proprium of his own. By this freedom man re
ceives a proprium on which the Lord can operate
good. Without a proprium, or something of his
own acquired, that is, given by freedom, no man
can be reformed, because he cannot receive a new
will, which is conscience. Freedom thus conferred
is the very plane into which the influx of good
and truth from the Lord descends. Hence' it is
that they who do not resist in temptations from
such a principle of willingness, or freedom, fall
therein. The life of man consists in freedom, be
cause this is his love ; for whatever a man does
from a principle Of love appears to him to be free;
but in the freedom above spoken of, when man
compels himself to resist evil and falsity, and to

WRITINGS OF EMANUEL SWEDENBORG.

95

do good, there is heavenly love, which the Lord at
that time insinuates, and by which he creates his
proprium : wherefore the Lord wills that that pro
prium should appear to man as his, although it is
not his. This proprium, which man thus receives
by an apparent compulsion in the life of the body,
is filled by the Lord in the other life with indefinite
delights and felicities. They, also, who receive this
proprium. are by degrees enlightened, yea, are con
firmed in this truth ; that they have not compelled
themselves, in the least instance, from themselves,
but that all the motions of their will therein, even
' the most minute, were from the Lord, and that the
reason why the compulsion appeared to be from
themselves, was, that they might be gifted of the
Lord with a new will-principle as their own, and
that thus the life of heavenly love might be appro
priated to them. For the Lord is willing to commu
nicate to every one what is his, consequently to
communicate a celestial principle, so as for it to ap
pear to man as his own, and as in him, although it
is not his. The angels are in such a. proprium : and
in proportion as they are principled in this truth, that
all good and truth is from the Lord, they are in the
delight and'happiness of that proprium. But they
who despise and reject all that is good and true, and
who are unwilling to believe any thing which is re
pugnant to their lusts and reasonings, cannot com
pel themselves, consequently, they cannot receive
this proprium of conscience, or new will-principle.
From what has here been offered it appears also,
tiiat there is a difference between a man's com
pelling himself, and his being compelled : for no
good can possibly come from being compelled, as
when one'man is compelled by another to do good :
but for a man to compel himself is to act from a cer-
Uin" free-principle unknown to himself; for nothing
that is compulsive comes from the Lord. Hence
it is a universal law, that all good and truth should
be inseminated in freedom, otherwise the ground
is not at all recipient and nutritive of good, nay,
there is not any ground in which the seed can pos
sibly grow. — A. C. 1937.
Sect. 9. — Repentance, Reformation, and
Regeneration.
Thoroughness of Repentance, &c.
361. He who is willing to be saved must con
fess his sins, and do the work of repentance.
362. To confess sins is to know evils, to see
them in himself, to acknowledge them, to make
himself guilty, and .to damn himself on account of
them ; when this is done before God, it constitutes
the confession of sins.
363. To do the work of repentance is to desist
from sins, when he has thus confessed Jhem, and
from an humble heart has made supplication con
cerning remission ; and it is further to lead a new
life according to the precepts of faith.
364. He who only acknowledges universally
that he is a sinner, and makes himself guilty of all
evils, and does not explore himself, that is, see his
sins, he makes confession, but not the confession
of repentance, for he lives afterwards as before.
365. He who lives th'e life of faith, does daily
the work of repentance ; for he reflects upon the
evils appertaining to himself, he acknowledges
them, guards himself against them, supplicates the
Lord for aid. For man is continually lapsing of
himself, but is continually raised up by the Lord ;
he lapses of himself when he thinks to will evil,
and he is raised up by the Lord when he resists
evil, and hence does it not. Such is the state of
all who are in good ; but they who are in eyil lapse |

continually, and also are continually elevated by
the Lord, but only so as to prevent their falling
into the most grievous hell of all, whither they
tend of themselves with all effort, and to restrain
them to a milder hell.
366. The work of repentance, which is done in
a free state, is of avail, but that which is done in a
state of compulsion, is not of avail. A state of
compulsion is a state of sickness, a state of dejec
tion of mind in consequence of misfortunes, a state
of imminent death, in a word, every state of fear
which takes away the use of sound reason. He
who is evil, and 'in a state of compulsion promises
repentance, and also does good, when he comes
into-a free state returns into his former life of evil ;
the case is otherwise with a good man, the above
states being to him states of temptation, in which
he conquers.
367. Repentance of the mouth and not of the
life is not repentance ; sins are not remitted by
repentance of the mouth, but by repentance of the
life. Sins are continually remitted to man by the
Lord, for He is mercy itself, but sins adhere to
man, howsoever he supposes they are remitted, nor
are they removed from him but by a life according
to the precepts of faith ; so far as he lives accord
ing to those precepts, so far sins are removed, and
so far as they are removed, so far they are remitted.
For man is withheld by the Lord from evil, and is
held in good ; and he is so far capable of being
withheld from evil in the other life, as in the life
of the body he had resisted evil ; and he is so far
capable of being held in good then, as in the life
of the body he had done good from affection.
Hence it may be manifest what the remission of
sins is, and whence it is : he who believes that sins
are remitted in any other way, is much deceived.
368. After man has explored himself, and ac
knowledged his sins, and done the work of repent
ance, he must remain constant in good, even to the
end of life. But if he afterwards relapses to the
former life of evil, and embraces it, he is then
guilty of profanation, for he then conjoins evil with
good ; hence his latter state is worse than the
former, according to the Lord's words : " When
the unclean spirit is gone out of a man, he walks
through dry places, seeking rest, but doth not find ;
then he saith, I will return into my house whence
I came forth ; and when he is come, and findeth it
empty, and swept, and garnished for himself, he
then goeth away and adjoineth to himself seven
other spirits worse than himself, and entering in
they dwell there ; and the latter things of the man
become worse than the first." Matt. xii. 43-45. —
A. C. 8387-8394.
369. Reformation is ascribed to the understand
ing, and regeneration to the will. The evils into
which man is born are generated in the will of the
natural man, and that the will brings the under
standing to favor itself by thinking in agree
ment, was also shown ; wherefore, that man may
be regenerated, it is necessary that this should be!
done by the understanding, as by a mediate cause,
and this is done by the information which the under
standing receives, first from parents and masters, af
terwards from the reading of the Word, from preach
ing, books, and conversation. Those things which
the understanding thence receives, are called truths,
wherefore it is the same, whether it be said, that
reformation is effected by the understanding, or
whether it be said that it is effected by the truths
which the understanding receives ; for truths teach
man in whom and what he should believe, and also
what he should do, and thus what he should will ;
for whatever any one does, he does it from the will

96

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

according to the understanding. Since, therefore,
the will itself of man is evil from nativity, and
because the understanding teaches what is evil
and good, and he is able to will the one, and not
to will the other, it follows that man is to be
reformed by the understanding. But as long as
any one sees, and acknowledges in his mind, that
evil is evil, and good good, and thinks that good is
to be chosen, so long that state is called reforma
tion ; but when he wills to shun evil and do good,
the state of regeneration begins. — T. C. R 587.
370. But yet, no one can be said to be reformed
by the mere knowledges of truths ; for .man, from
the faculty of elevating the understanding above
the love of" the will, can apprehend them, and also
speak, teach, and preach them ; but he is reformed
who is in the affection of truth for the sake of
truth ; for'this affection conjoins itself with the
will, and, if it goes on, conjoins the will to the un
derstanding, and then regeneration begins. — T.
C. R. 589.
Ignorance of the Church concerning
Regeneration.
371. They who are of the church at this day,
are so little acquainted with any thing respecting
regeneration, that it scarcely is any thing ; they do
not even know this, that regeneration continues
through the whole course of the life of him who is
regenerated, and that it is continued in the other
life ; also that the arcana of regeneration are so
innumerable, that they can scarcely be known by
the angels as to a ten thousandth part, and that
those which the angels know, are the things which
'constitute their intelligence and wisdom. The
reason that they who are of the church at this
day, know so little concerning regeneration, is,
because they speak so much concerning the remis
sion of sins, and concerning justification, and be
cause they believe that sins are remitted in an
instant, and some that they are wiped away, as
filth from the body by water, and that man is justi
fied by faith alone, or by the confidence of one
moment. The reason that the men of the church
so believe is, because they do not know what sin
or evil is ; if they knew this, they would know that
sins cannot be wiped away from any one, but that
they are separated, or cast aside, to prevent their
rising up, when man is kept in good by the Lord ;
also that this cannot be effected, unless evil be
continually cast out, and this by means which are
in number indefinite, and for the most part ineffa
ble. They in the other life, who have drawn
along with them the above opinion, that man is
justified in a moment by faith, and is washed alto
gether clean from sins, when they apperceive that
regeneration is effected by means indefinite in
number and ineffable, are amazed, and laugh at
their own ignorance, which they held in the world,
which they also call insanity, concerning the in
stantaneous remission of sins, and concerning jus
tification. They are sometimes told, that the Lord
remits sins to every one who from his heart desires
it, but yet they, to whom sins are so remitted, are
not on that account separated from the diaboli
cal crew, to which they are close tied by evils,
which evils follow the life which all carry along
with them. They learn afterwards from experi
ence, that to be separated from the hells is to be
separated from sins ; and that this cannot in any
wise be effected, except by a thousand and a thou
sand means known to the Lord alone, and this by
continual succession, if you will believe it, to eter
nity ; for man is so great evil, that he cannot be

fully delivered even from one sin to eternity, but
only by the mercy of the Lord, if he has received
it, be withheld from sin, and kept in good. How
therefore man receives new life and is regener
ated, is contained in the sanctuary of the Word,
that is, in its internal sense, to the intent princi
pally, that when the Word is read by man, the
angels may from it be in their happiness of wis-,
dom, and also then in the delight of serving as
mediums. — A. C. 5398.
What Regeneration is.
372. With respect to the proprium of man, it is
to be observed, that it is nothing but evil, and what
is false thence derived; the will proprium'is evil,
and the intellectual proprium thence derived is
falsity ; and this proprium man derives principally
from parents, grandfathers, and great-grandfathers,
in a long series back, so that at length the heredi
tary nature, which is his proprium, is nothing but
evil successively heaped together and condensed ;
for every man is born into two diabolical loves,
namely, the love of self, and the love of the world,
from which loves all evils and falsities flow, as
from their own fountains ; and inasmuch as man
is born into those loves, he is also born into evils
of every kind. Inasmuch as man, as to his pro
prium, is of such a nature, the Lord, in his divine
mercy, has provided means by which he may be
removed from it. ; these means are furnished in the
Word ; and when man acts in accordance with
them, that is, when he thinks and speaks, wills and
acts, from the divine Word, then he is kept by the
Lord in things divine,' and thus is, withheld from
his proprium ; and as he perseveres' in this, a new
proprium as it were, as well voluntary as intellect
ual, is formed in him by the Lord, which is alto
gether separated from his own proprium ; thus man
is as it were created anew, and this is what is
called his reformation and regeneration by truths
from the Word, and by a life according to them. —
A. E. 585.
373. What it is to be born again, is still known
only to a few : the reason is, because few know
what good is and what evil ; and tlie reason that
they do not know what good and evil are, is be
cause they do not know what charity towards the
neighbor is ; for did they know this, they would
also know what good is, and from good what evil
is, inasmuch as all that is good which comes from
genuine charity towards the neighbor. But in this
good no one can be of himself, for it is the celes
tial itself which flows in from the Lord: this
celestial is flowing in continually, -but evils and
falses oppose its reception ; that it may be received
therefore, it is necessary that man remove evils,
and as far as he is able, falses also, and so dispose
himself to receive the influx. When man, on the
removal of evils, receives the influx, he then re
ceives a new will and a new intellectual, and from
the new will he feels delight in doing good to his
neighbor from no selfish end, and from the new
intellectual he apperceives delight in learning
what is good and true for the sake of good and
truth, and for tlie sake of life. Inasmuch as this
new intellectual and new voluntary exists by influx
from the Lord, therefore he who is regenerated
acknowledges and believes, that the good and the
truth with which he is affected, is not from him
self, but from the Lord, also that whatever is from
himself, or from his proprium, Is nothing but evil.
From this it is evident what it is to be born again,
also what is the new voluntary and the new intel
lectual.— A. C. 5354.

WRITINGS OF EMANUEL SWEDENBORG.

97

Man may regenerate himself as from himself.
374. Who does not see that every one is at hb
erty to think of God or not to think of him, pro
vided he be instructed that there is a God ? so that
every one has liberty in spiritual things, equally as
in things civil and moral ; the Lord gives this lib
erty, to all continually ; for which reason he be
comes guilty, if he does not think of God ; man is
man by virtue of this possibility ; but a beast is a
beast from not having this possibility; therefore
man is capable of reforming and regenerating
himself as from himself, provided he acknowledges
in his heart that he does it from the Lord : every
one who does the work of repentance, and believes
in the Lord, is reformed and regenerated; man
must do both as from himself, but as from himself
is from the Lord. It is true that man cannot con
tribute any thing thereto, no, not in the least ; never
theless you were not created statues, but you were
created men, that you might do that from the Lord
as from yourselves ; this is the only reciprocation
of love and faith, that it is altogether the Lord's
will that it should be done by man unto him : in a
word, do it from yourselves, and believe that you
do it from the Lord, thus do it as from yourselves.
But then the English inquired whether to act as
from one's self, is a faculty implanted in man from
creation. The angel answered, It is not implant
ed or inherent, because to act from himself is of the
Lord alone, but it is communicated continually,
that is, adjoined continually, and then so far as a
man does good and believes what is true, as from
himself, so far he is an angel of heaven ; but so far
as he does evil and thence believes what is false,
which is done also as from himself, so far he is an
angel of hell : that this also is as from himself,
surprises you, but still you see that it is so, when
you pray that you may be preserved from the devil
lest he should seduce you, and enter into you, as
he did into Judas, fill you with all iniquity, and
destroy you, soul and body. But every one incurs
guilt who believes that he acts from himself,
whether it be good, 6r whether it be evil ; but he
does not incur guilt, who believes that he acts as
from himself. — A. R. 224.
How Man is brought to true Wisdom.
375. Few, if any, know how man is brought to
true wisdom. Intelligence is not wisdom, but
leads to wisdom ; for to understand what is true
and good is not to be true and good, but to be wise
is so. Wisdom is predicated only of life, and has
relation to the quality in man of the life : and he is
introduced to wisdom or life by learning and know
ing, or by sciences and knowledges. There are
appertaining to every man two parts, which are the
will and the understanding : the will is the primary
part, and the understanding the secondary : and
man's life after death is according to his will-part,
not according to his intellectual. The will in man
is formed by the Lord, in the period from infancy
to childhood; it is effected by the insinuation of
innocence and charity towards his parents, nurses,
and playmates, and by many other things of which
man is ignorant, and which are celestial things :
unless such celestial things were first insinuated in
man during infancy and childhood, he would by no
means be in a capacity of becoming a man. Thus
is formed the first plane. But as man is not man
unless he be also endued with "understanding, will
alone not constituting man, but understanding with
will; and as understanding cannot be procured
except by sciences and knowledges ; therefore,
from the period of childhood, he is initiated in
13

sciences and knowledges. Thus is formed a sec
ond plane. When the intellectual part is furnished
with sciences and knowledges, especially with the
knowledges of truth and goodness, then first man
is in a capacity to be regenerated : and, during his
regeneration, principles of truth and goodness from
the Lord, are, by means of knowledges, implanted
in the celestial things with which he was gifted by
the Lord from infancy, so that his intellectual
attainments form a one with his celestial. When
these are thus conjoined by the Lord, he is gifted
with charity, and begins to act from that principle
as a principle of conscience. He thus first re
ceives new life, and this by degrees. The light
of this new life is called wisdom, which then takes
the first place, and is exalted above intelligence.
Thus is formed a third plane. Man being rendered
such in the life of the body, is continually perfect
ed in the other life. Hence may appear what is
the light of intelligence, and what the light of
wisdom. — -A. C. 1555.
The Six States of Man's Regeneration.
376. The six days, or times, which are so many
successive states of the regeneration of man, are
in general as follows : —
377. The first state is that which precedes, in
cluding both the state of infancy, and the state
immediately before regeneration. This is called
vacuity, emptiness, and darkness ; and the' '< first
motion, which is the Mercy of the Lord, is the
Spirit of God moving upon the faces of the waters.
378. The second state is when a division takes
place between those things which are of the Lord,
and such as are proper to man. The things which
are of the Lord are called in the Word remains,
and are here principally the knowledges of faith,
which man has learned from infancy, and which are
stored up, and are not manifested till he comes
into this state. This state at the present day sel
dom exists without temptation, misfortune, or sor
row, by which the things appertaining to the body
and the world, that is, such as form the proprium
or self-hood of man, are brought into a state of qui
escence, and as it were of death. Thus the things
which belong to the external man, are separated
from those belonging to the internal. In the inter
nal man are the remains, stored up by the Lord till
this time, and for this purpose.
379. The third state is that of repentance, in
which the regenerating subject, from the internal
man, begins to discourse piously and devoutly, and
to do good actions, like works of charity, but which
nevertheless are inanimate, because they are sup
posed to originate in himself. These good actions
are called the tender grass, and also the herb yield
ing seed, and afterwards the tree bearing fruit.
380. The fourth state is when man becomes
affected with love, and illuminated by faith. He
indeed previously discoursed piously, and produced
the fruit of good actions ; but he did so in con
sequence of the temptation and straitness under
which he labored, and not from a principle of faith
and charity ; wherefore faith and charity are now
enkindled in his internal man, and are called two
lights (or luminaries).
381. The fifth state is when man discourses
from a principle of faith, and thereby confirms
himself in truth and goodness : the things then
produced by him are animated, and are called the
fishes of the sea, and the birds of the air.
382. The sixth state is when from a principle of
faith, and thence of love, he speaks what is true,
and does what is good ; the things which he then

98

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

produces are called the living soul and the beast.
And because he then begins also to act from a
principle of love, as well as of faith, he becomes a
spiritual man, and is called an image. His spirit
ual life is delighte'd and sustained by such things
as relate to knowledges respecting faith, and to
works of charity, which are called his meat ; and
his natural life is delighted and sustained by such
things as belong to the body and the senses ; from
whence a combat or struggle arises, until love
gains the dominion, and he becomes a celestial
man. 383. They who are regenerating do not all
arrive at this state. The greatest part, at this day,
only attain to the first state ; some only to the sec
ond ; others to the third, fourth, and fifth ; few to
the sixth; and scarcely any to the seventh. — A. C.
6-13. Regeneration by Remains.
3£!4. Man is called a living soul by virtue of the
vital principle which is with him ; for it would be
impossible for any one to live, and especially to
live as a man, without some principle of vitality,
that is, without a germ of innocence, charity, and
mercy, or something thence derived of a similar
nature, or at least emulous of being so. This
germ of innocence, charity, and mercy, man re
ceives from the Lord during infancy and child
hood, as may be seen from the states of infants
and children. What man then receives is treas
ured up within him, and is called in the Word the
remnant, or remains, which are of the Lord alone
with man, and furnish him with the capacity of
becoming truly man on his arrival at adult age ;
but more may be seen on this subject above. That
the states of innocence, charity, and mercy, which
man passed through during infancy and childhood,
enabled him to become a man, is evident from this
consideration, that, unlike the brutes, he is not
born into any exercise of life, but has all and
every thing to learn, and what he learns becomes
by use habitual, and thus as it were natural to
him. He cannot even walk or speak unless he be
taught, and so with all the other actions, which
habit renders as it were natural to him. So it is
also with states of innocence, charity, and mercy,
with which he likewise becomes imbued in infancy,
and unless these were present with him, he would
be far viler than the brute. These states, however,
are not learned by man, but received as a gift
from the Lord, by whom they are preserved in
him ; and these, together with the truths of faith,
are what are called remains, which are of the
Lord alone. In proportion as man, in adult age,
extinguishes these states, he becomes dead ; and
when about to be regenerated, these constitute
the rudiments of that process, he being led into
them by the Lord, who, as was observed, operates
by remains. — A. C. 1050.
385. Remains are all the states of affection for
goodness and truth, with which man is gifted by
the Lord from his earliest infancy even to the close
of life ; which states are stored for his use in the
life after death ; for all the states of his life return
successively in the other life, and are then tem
pered by the states of good and of truth with
which he had been gifted by the Lord : in propor
tion, therefore, as he has received more of remains
in the life of the body, or more of good and of
truth, the rest of his states, when they return, ap
pear more delightful and beautiful. That this is
the case, may be plain to every considerate person.
Man at his birth has not the smallest portion of

good of or from himself, being totally and entirely
defiled with hereditary evil ; but all the good that
he has. enters by influx, as love towards his par
ents, nurses, and little companions ; and this by
virtue of innocence. These are the graces which
flow in from the Lord, through the heaven of inno
cence and of peace, which is the inmost heaven ;
and thus man, during his infancy, is imbued with
such graces. Afterwards, as he grows up, this
infantile, innocent, and peaceful good by degrees
recedes ; and in proportion as he is introduced
into the world, he is introduced also into the gros3
pleasures therein originating, and into lusts, thus
into evils, and in the same proportion the celestial
or good things of his infantile state begin to dis
appear. They nevertheless remain, and by them
the states are tempered which man afterwards puts
on and acquires to himself. Without those re
mains of things celestial, it would not be possible
for man to become a man ; for his states of lusts,
or of evil, without temperature by states of the
affection of good, would be fiercer and more sav
age than those of any other animal. Those states
of good are what are called remains, which are
given him by the Lord, and implanted in his dis
position, without his knowing any thing of the
matter. In the subsequent period of his life, he
is also gifted with new states ; but these are not
so much states of good as of truth ; for in the age
succeeding infancy he is imbued with truths, and
these likewise are stored up with him in his interior
man. By these remains, or those of truth, born in
him by an influx of things spiritual from the Lord,
man possesses the power of thinking, and also of
understanding, what the good and truth of civil
and moral life are, and likewise of receiving spir
itual truth, or the truth of faith ; but of this he is
incapable except by the remains of good which he
has received in infancy. That there are such
things as remains, and that they are stored up
with man in his interior rational principle, is alto
gether unknown to man : the reason is, because
he does not suppose that any thing he possesses
enters by influx, but that all is somewhat natural,
and born with him, consequently that he had it
all in himself whilst an infant ; when, neverthe
less, the case is altogether otherwise. Remains
are every where treated of throughout the Word,
and by them are signified those states by which
man becomes a man ; and this he does from the
Lord alone. — A. C. 1906.
386. For the better understanding of the nature
of remains, it may be observed, that they are not
only the goods and truths acquired by man from
infancy, from the Word of the Lord, and thus im
pressed upon his memory, but likewise all the
states thence derived ; as states of innocence from
infancy, of love towards parents, brethren, instruct
ors, and friends : of charity towards our neighbor,
and also of compassion towards the poor and needy;
in a word, all the states of goodness and truth.
These states, with their goods and truths impressed
on the memory, are called remains ; and they are
preserved in man by the Lord, being stored up in
his internal man, without his consciousness, and
carefully separated from whatever is of his pro
prium, or from evils and falses. All these states
are so carefully treasured up in man by the Lord,
that not the least of them is lost, as was proved to
me by the fact, that every state of man, from in
fancy even to extreme old age, not only remains
in another life, but also returns, and this exactly
such as they were during his abode in this world.
Thus not only the goods and truths, stored up in

WRITINGS OF EMANUEL SWEDENBORG.

99

the memory, remain' and return, but likewise all
the states of innocence and charity ; and when
states of evil and the false, or of wickedness or
phantasy, recur, which do so both generally and
particularly as to every minute circumstance, then
these latter are attempered by the Lord, by means
of the former ; from which it is evident, that un
less man had some remains, he could not possibly
avoid eternal condemnation. — A. C. 561.
387. It is the lot of every church to decrease in
the course of time, and at last to remain only
with a few persons : those few, with whom it re
mained at the deluge, were called Noah. That
the true church decreases and remains with but
few, is evident from the progress of other churches,
which have thus decreased. Those who are left
are in the Word called remains, and a remnant,
and are said to be in the midst or middle of the
land. Now as this is the case in a universal, so
also it is in a particular sense, or as it is with the
church, so it is with every individual man ; for un
less remains were preserved by the Lord in every
one, he must needs perish eternally, since spiritual
and celestial life are stored up in them. So, also,
in a general or universal sense, unless there were
always some with whom the true church, or true
faith, remained, the human race would perish : for,
as is generally known, the city, nay, sometimes a
whole kingdom, is saved because of a few. In
this respect, it is with the church as with the hu
man frame : so long as the heart is sound, life is
extended to the neighboring viscera, but when
this becomes exhausted, the other parts of the
body cease to be nourished, and the man dies. Of
remains, as existing in the individual as well as
in the church in general, much is said in the
prophets ; as in Isaiah : " He that is left in Zion,
and he that remaineth in Jerusalem, shall be called
holy, even every one .that is written to lives in
Jerusalem ; when the Lord shall have washed
away the filth of the daughters of Zion, and shall
have purged the bloods of Jerusalem from the
midst thereof," iv. 3, 4. In which passage those
who are left represent the remains of the church,
and also of every member of the church, and
hence they are said to be holy; for those who
were left in Zion and Jerusalem could not be holy
merely because they remained. Again : " It shall
come to pass in that day, that the remnant of Is
rael, and such as are escaped of the house of Ja
cob, shall no more again stay upon him that smote
them, but shall stay upon Jehovah, the Holy One
of Israel, in truth. The remnant shall return, the
remnant of Jacob, unto the mighty God," x. 20, 21.
In Jeremiah : " In those days, and in that time,
saith Jehovah, the iniquity of Israel shall be sought
for, and there shall be none ; and the sins of Ju
dah, and they shall not be found ; for I will pardon
them whom I reserve " [make a remnant], 1. 20. In
Micah : " The remnant of Jacob shall be in the
midst of many people, as the dew from Jehovah,
as the showers upon the grass," v. 7. The rem
nant, or remains, of man or the church, were also
represented by the tenths, which were holy;
hence, also, the number ten being holy, is pred
icated of remains ; as in Isaiah, where the rem
nant is called a " seed of holiness : " " The Lord
shall remove man, and many things shall remain
in the midst of the land ; and yet in it shall be a
tenth, and it shall return, and shall be to extermi
nate, as a teil-tree, and as an oak, when a stem is
cast forth from them: the seed of holiness is the
stem thereof," vi. 12, 13. And in Amos : " Thus
saith the Lord Jehovah, The city that went out a

thousand shall leave a hundred, and that which
went forth a hundred shall leave ten to the house
of Israel," v. 3. tn these and many other passages,
in the internal sense, are signified the remains of
which we have been speaking. — A. C. 468.
388. When the way is closed up against remains,
then man is no longer man, because he can no
longer be protected by angels, but has become
entirely possessed by evil spirits, whose sole study
and desire is to extinguish in him every vestige of
manhood. — A. C. 660.
389. Remains are remitted into the exterior or
natural man, when he is in a state of good, but
instantly on his coming into a state of evil, they
are drawn back and stored up again : the reason
of their being drawn back and stored up again is,
lest they should be mixed with evils, and there
by perish. When man cannot be regenerated,
remains are then well reserved with him in his
interiors ; but whilst man is being regenerated,
they are then remitted from the interiors into the
exteriors, so far as he is regenerated : the reason
whereof is, because by regeneration the interiors
are conjoined with the exteriors, and act as one.
— A. C. 6156.
390. To prevent the mixture of goods with
evils, and of truths with falses, (for in case of such
mixture man would perish eternally,) the Lord
separates them, and stores up the goods and truths
which he receives, in his interior man, whence the
Lord will never allow them to come forth, so long
as man is in evil and the false, but then only when
he is in some kind of holy state, or in some kind
of anxiety, or in sickness, and the like: these
things, which the Lord thus treasures up with
man, are what are called remains, whereof much
mention is made in the Word, but heretofore it
has remained unknown to any what they signified.
Man, according to the quality and quantity of re
mains, that, is, of good and truth with him, enjoys
bliss and happiness in another life, for as was said,
they are treasured up in his interior man, and are
then manifested, when he puts off corporeal and
worldly things. —A. C. 2284.
391. That truths adjoined to good are stored
up in the interiors of the natural mind, and are
there preserved together for the use of the subse
quent life, especially for use in temptations during
man's regeneration, is an arcanum which few at
this day are acquainted with, wherefore it may be
told how the case is. The arcanum is this : Man,
from first infancy until first childhood, is intro
duced by the Lord into heaven, and indeed among
the celestial angels, by whom he is kept in a state
of innocence, which state, it is known, infants are
in until the first of childhood : when the age of
childhood commences, he then by degrees puts off
the state of innocence, but still he is kept in a
state of charity by the affection of mutual charity
towards his like, which state with some continues
until youth: he is then among spiritual angels:
then, because he begins to think from"himself, and
to act accordingly, he cannot any longer be kept
in charity as heretofore, for he then oalls forth he
reditary evils, by which he suffers himself to be
led: when this state arrives, then the goods of
charity and innocence, which he had before re
ceived, according to the degrees in which he
thinks evils and confirms them by act, are exter
minated ; but yet they are not exterminated, but
are withdrawn by the Lord towards the interiors,
and are there stored up. But inasmuch as he has
not yet known truths, therefore the goods of inno
cence and charity, which he had received in those

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

two states, have not yet been qualified, for truths
give quality to good, and good gives essence to
truths, on which account he is frdm that age im
bued with truths by instructions, and especially by
his own proper thoughts and thence confirmations :
so far, therefore, as he is then in the affection of
good, so far truths are conjoined by the Lord to
the good with him, and are stored up for uses : this
state is what is signified by the seven years of
abundance of provision: those truths adjoined to
good are what, in the proper sense, are called re
mains. So far, therefore, as man suffers himself
tq be regenerated, so far remains serve for use, for
so far a supply from them is drawn forth by the
Lord, and remitted into the natural, that there
may be produced a correspondence of the exteri
ors with the interiors, or of natural things with
spiritual. — .#. C. 5342.
What Man's Proprium is.
392. That the nature of proprium may be un
derstood, it may be observed, that it is every evil
and false in man originating in self-love and the
lpve of the world, whereby he is inclined to believe
in himself, and not in the Lord and the Word, and
to suppose that what he cannot acquire by his
senses or from science has no existence. Hence
he becomes altogether evil and false, and thus sees
all things through a perverted medium. Evil ap
pears to him as good, and good as evil ; what is false.
as truth, and what is true as the false. The most
real existences he supposes to be nothing, and
what is nothing he regards as all in all ; he calls
hatred love, darkness light, death life, and vice
versa; such persons are, in the Word, called lame
and blind. This then is the proprium of man,
which in itself is infernal and accursed. — A. C. 210.
393. Man's proprium is, indeed, a mere dead
nothing, although to him it seems so real and im
portant, yea, as his all. Whatever lives in him
derives its life from that of the Lord, and if this
were removed, he would fall down dead like a
stone : for man is only an organ receptive of life,
and according to the state and nature of the organ,
such is the affection of the life. Real proprium
belongs to the Lord alone. From his proprium he
redeemed man, and from his proprium he saves
him. The Lord's proprium is life, and from his
proprium is vivified the proprium of man, which in
itself is dead. — A. C. 149.
What the Heavenly Proprium is.
394. As to what concerns the heavenly pro
prium, it exists from the new will which is given
by the Lord, and differs from man's proprium in
this, that they no longer regard themselves in all
and single things which they do, and in all and
single things which they learn and teach, but they
then regard the neighbor, the public, the church,
the kingdom of the Lord, and so the Lord himself.
The ends of life are what are changed ; the ends
regarding lower things, namely, the world and
self, are removed, and the ends regarding higher
things are substituted in their place ; the ends of
life are nothing else but man's life itself, for ends
are the very will of man, and his very loves, inas
much as what a man loves, this he wills and has
for an end. He who is gifted with a heavenly
proprium is also in tranquillity and in peace, for he
trusts in the Lord, and believes that nothing of
evil befalls him, and knows that concupiscences do
not infest him : and moreover, he who is in the
heavenly proprium is in freedom itself, for to be
led of the Lord is freedom, and he is led in good,
from good to good : hence it may be manifest, that

such are in blessedness and happiness, for there is
nothing which disturbs, nothing of self-love, con-»
sequently nothing of enmity, of hatred, of revenge ;
nor any thing of the love of the world, consequently
nothing of fraud, of fear, of restlessness  A. Ct
5660. Evil, by Regeneration, is not exterminated,
. but is only separated to the Circumferences,
and remains to Eternity.
395. The case herein is this. Evil, as well
hereditary as actual, with the man who is regen
erated, is. not exterminated so that it disappears, or
is made none, but is only separated, and by ar
rangement from the Lord is rejected to the cir
cumferences. Thus it remains with him, and this
to eternity, but he is withheld of the Lord from
evil, and is kept in good ; when this is the case, it
then appears as if evils were rejected, and thereby
man purified from them, or as they say, justified.
All the angels of heaven confess, that what apper
tains to them, so far as it is from themselves, is
nothing but evil and the false thence, but so far as
it is from the Lord, it is good and truth thence.
They who have conceived any other opinion on
this subject, and from their doctrinal, when they
lived in the world, have confirmed in themselves,
that they are justified and then without sins, <,nd
thus that they are holy, are remitted into a st.Us of
evils from what is actual and what is hereditary,
and are kept in it until by living experience thoy
know, that of themselves they are nothing but
evil, and that the good, in which they had seemed
to themselves to be, was from the Lord, conse
quently that it was not theirs, but the Lord's : so
it is with the angels, and so. also with the regen
erate among men. — A. C. 4564.
396. Truths, with the regenerate man, are in
the inmost of his natural, near unto good, which is
there like a little sun ; the truths, which depend
on those truths, are distant thence according to the
degrees as it were of consanguinity and affinity
with good; fallacious truths. are to the more out
ward peripheries, and falses are rejected to the
outermost. These remain forever with man, but
they are in that order when man suffers himself to
be led by the Lord, for that order is heavenly
order, inasmuch as heaven itself is in such order.
But when man does not suffer himself to be led by
the Lord, but by evil, he is then in the opposite
order ; then evil with falses is in the midst, truths.
are rejected to the peripheries, and the veriest di
vine truths to the ultimate peripheries, which order
is infernal, for in such order hell is ; the outermost
peripheries are the lowest things of the natural. —
A. C. 4552.
397. It is an error of the age, that it is believed
that evils are separated from man, yea, cast out,
when they are remitted ; and that the state of man's
life can be changed in a moment, even into the
opposite, and so man from evil be made good, con
sequently be led out of hell and transferred in
stantly into heaven, and this from the immediate
mercy of the Lord : but they who believe and think
thus, know just nothing as to what evil is and
what good, and just nothing concerning the state
of man's life ; and not at all, that the affections,
which are of the will, are mere changes and varia
tions of the state of the purely organic substances
of the mind ; and that the thoughts, which are of
the understanding, are mere changes and varia
tions of their form ; and that the memory is the
permanent state of those changes. From the for
mer and the latter knowledges, it may be clearly
seen, that any evil cannot be removed, except

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101

successively ; and. that the remission of evil is not
the removal of it. — D. P. 279.
398. There are some men after death, who are
elevated by the Lord into heaven, because they
have lived well, but still have carried with them
the belief that they were clean and pure from sins,
and that therefore they were not in any guilt:
these are at first clothed in white garments, ac
cording to their belief, for white garments signify
a state purified from evils ; but afterwards they
begin to think as in the world, that they are as
washed from all evil, and hence to boast that they
are no longer sinners like others ; which thing can
with difficulty be separated from a certain elation
of mind (animus), and from some contempt of
others in comparison with themselves ; therefore,
that they may be removed from their imaginary be
lief, they are then taken out of heaven, and sent
back into their evils, which they have contracted in
the world ; and at the same time it is shown them,
that they are also in hereditary evils, concerning
which they have before known nothing: and after
they have thus been compelled to acknowledge that
their evils are not separated from them, but only
removed, and that thus they are impure of them
selves, yea, nothing but evil, and that they are kept
back from evils and kept in goods by the Lord,
and that this appears to them as from themselves,
they are again elevated by the Lord into heaven. —
D. P. 279.
Regeneration by perpetual Progressions.
399. The states of the re-birth of every sensual
thing, and of every thing in the natural, and also
in the rational, have their progressions from be
ginning to end, and when they come to the end,
they then commence from a kind of new [begin
ning], namely, from that end to which they tended
in the former state, to a further end, and so forth ;
and at length the order is inverted, and then what
was last becomes first ; as when man is regenerat
ing both as to the rational and as to the natural,
then the periods of the first state are from the
truths which are of faith to the goods which are of
charity, and then the. truths of faith apparently act
the first part, and the goods of charity the second,
for the truths of faith respect the good of charity
as an end. These periods continue until the man
is regenerated ; afterwards charity, which was the
end, becomes the beginning, and from it new states
commence, which proceed in each direction, name
ly, towards interior things more, and also towards
exterior things, towards interior things to love to
the Lord, and towards exterior things to the truths
of faith, and further to natural truths, and also to
sensual truths, which are then successively reduced
to correspondence with the goods of charity and
love in the rational, and thus into heavenly order ;
these are the things which are meant by progres
sions and derivations continued even to the last.
Such progressions and derivations are perpetual
with the man who is regenerated, from his infancy
even to the last of his life in the world, and also
afterwards even to eternity ; and yet he can never
be so regenerated, as that in any measure he may
be said to be perfect, for there are things innumer
able, yea, indefinite in number-, which are to be
regenerated, as well in the rational as in the natu
ral, and every one of them has shoots indefinite in
number, that is, progressions and derivations to
wards interiors and towards exteriors. Man is
altogether ignorant of this, but the Lord is ac
quainted with all and single things, and provides
every moment ; if He were to intermit his provi

dence for the smallest .instant of time, all the' pro
gressions would be disturbed; for what is prior
respects what follows in continual series, and pro
duces serieses of consequences to eternity ; hence
it is evident that the divine- foresight and provi
dence is in every thing even the most singular, and
unless this were the case, or if it were only uni
versal, the human race would perish. — A. C. 5122.
Correspondence of Natural Birth to Spiritual
Birth.
400. It is known, that the soul of man has its
beginning in the ovum of the mother, and is after
wards perfected in her womb, and is there encom
passed with a tender body, and this of such a
nature, that by it the soul may be able to act suit
ably in the world into which it is born ; the case is
similar when man is born again, that is, when he is
regenerated ; the new soul, which he then receives,
is the end of good, which has its beginning in the
rational, at first as in an ovum there, and after
wards it is there perfected as in a womb ; the ten
der body, with which this soul is encompassed, is
the natural and the good therein, which becomes
such, as to act obediently according to the ends of
the soul ; the truths therein are like fibres in the
body, for truths are formed from good ; hence it is
manifest, that an image of the reformation of man
is exhibited in his formation in the womb ; and if
you will believe it, celestial good and spiritual
truth, which is from the Lord, is also what forms
him, and then impresses an ability that he can
receive each of them successively, and this in
quality and quantity according as he, like a man,
has respect to the ends of heaven, and not, like a
brute animal, to the ends of the world. — A. C.
3570. Man, in Regeneration, ruled by the Angels.
401. During man's regeneration, which is effect
ed in adult age, because before he does not think
from himself of the truths of faith, he is ruled by
angels from the Lord, by being kept in the truths,
which he has impressed upon himself to be truths,
and by those truths in the affection with which
they are conjoined ; and inasmuch as that affection,
namely, of truth, is from good, he is thus led by
degrees to good. That this is the case, is mani
fest to me from much experience ; for I have ap-
perceived, when evil spirits suggested evils and
falses, that then the angels from the Lord kept me
in the truths which had been implanted, and so
withheld me from evils and falses. Hence also it
has been made evident, that the truths of faith,
being inrooted by the affection of truth, are the
plane into which angels operate ; wherefore they
who have not this plane, cannot be led by the
angels, but suffer themselves to be led 'by hell ; for
the operation of the angels- cannot in such case be
any where fixed, but is transfluent Nevertheless
this plane cannot be acquired, unless the truths of
faith have been put into act, and so implanted in
the will, and through the will in the life. It is also
worthy of remark, that the operation of angels into
the truths of faith with man is seldom effected
manifestly, namely, so as to excite the thought
concerning that truth, but there is produced a com
mon (or general) idea of such things as are agree
able to that truth, with affection ; for that operation
is effected by an imperceptible influx, which, when
presented to the sight, appears as influent light,
which light consists of innumerable truths in good ;
and these truths address themselves to some single
principle in man, and keep him, whilst in truth, in
the love also which is of that truth; thus the'

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

angels elevate the mind of man from falses, and
defend from evils. But these things are totally
unknown to the man. — A. C. 5893.
The Process of Regeneration, analogous to the
Circle of Man's natural Life.
402. It is known, that the things seen by the
eyes and heard by the ears are apperceived in
wardly with man, and as it were pass out of the
world through the eyes or through the ears into the
thought, thus into the understanding, for thought
is of the understanding; and if they be such
things as are loved, they pass thence into the will,
and from the will by an intellectual way into the
speech of the mouth, and also into the act of the
body : such is the circle of things from the world
through the natural man into his spiritual man, and
from this again into the world. But it is to be
known that this circle is instituted from the will,
which is the inirtbst of the life of man, and that
it commences there, and is thence accomplished;
and the will of the man who is in good, is ruled
out of heaven by the Lord, although it appears
otherwise ; for there is an influx from the spiritual
world into the natural, thus through the internal
man into his external, but not the reverse ; for the
internal man is in heaven, but the external in the
world. Inasmuch as this circle is the circle of
the life of man, therefore during man's regenera
tion, he is regenerated according to the same, and
when he is regenerated, he lives and acts accord
ing to the same ; wherefore, during man's regen
eration, the truths, which are to be truths of faith,
are insinuated by the hearing and the sight, and
are implanted in the memory of his natural man ;
from that memory they are withdrawn into the
thought which is of the understanding, and those
which are loved become of the will; and so far
as they become of the will, so far they become of
the life, for the will of man is his very life ; and
so far as they become of the life, so far they be
come of his affection, thus of charity in the will,
and of faith in the understanding ; afterwards man
speaks and acts from that life, which is the life of
charity and of faith : from charity which is of the
will goes forth the speech of the mouth and also
the act of the body, each by an intellectual way,
thus by the way of faith. From these things it is
manifest, that the circle of the regeneration of man
is similar to the circle of his life in common : and
that in like manner it is instituted in the will by
an influx out of heaven from the Lord. — A. C.
10,057.
Regeneration by Temptations and Combats.
403. They who have not been instructed con
cerning the' regeneration of man, suppose that man
can be regenerated without temptation, and some
that he is regenerated when he has undergone one
temptation: but it is to be known, that without
temptation no one is regenerated, and that several
temptations succeed one after another : the reason
is, because regeneration is effected for an end, that
the life of the old man may die, and the new life
which is heavenly may be insinuated; hence it
may be manifest, that at all events there must be
combat ; for the life of the old man resists, nor is
it willing to be extinguished, and the life of the
new man cannot enter, unless where the life of the
old is extinct: hence it is evident that there is
combat on both sides, and ardent [combat], be
cause for life. He who thinks from an illustrated
rational, may hence see and perceive, that man
cannot be regenerated without combat, that is,

without spiritual temptations ; and further, that he
is not regenerated by one temptation, but by sev
eral ; for there are very many kinds of evil winch
constituted the delight of the former life, that is,
the old life ; all those evils cannot be subdued at
once and together, for they inhere pertinaciously;
inasmuch as they were rooted in the parents from
many ages backwards, and hence are innate in
man, and confirmed by actual evils of himself from
infancy ; all these evils are diametrically opposite
to celestial good, which is to be insinuated, and
which is to constitute new life. — A. C. 8403.
How Temptations are excited by Evil Spirits.
404. Scarcely any one in the Christian world at
this day knows whence temptations are. He who
undergoes them, believes no otherwise than that
they are torments arising from the evils which are
inwardly with man, and which first render him un
quiet, next anxious, and finally torment him ; but
he is altogether ignorant, that they are effected by
the evil spirits who are with him : that he is igno
rant of this, is because he does not believe that he
is in fellowship with spirits while he lives in the
world, and scarcely that there is any spirit with
him, when yet man, as to the interiors, is continu
ally in the society of spirits and angels. As to
what concerns temptations, they take place when
man is in the act of regeneration, for no one can
be regenerated, unless he also undergoes tempta
tions ; and then they exist by evil spirits who are
about him ; for man is then let into the state of
evil in which he is, that is, in which is that itself
which constitutes his proprium, and when he comes
into this state, evil or infernal spirits encompass
him, and when they apperceive that he is interiorly
protected by angels, the evil spirits excite the
falses which he had thought, and the evils which
he had done, but the angels from the interior de
fend him. It is this combat which is perceived
with man as temptation, but so obscurely that he
scarcely knows otherwise than that it is merely
an anxiety ; for man, especially he who believes
nothing concerning influx, is in a state altogether
obscure, and scarcely apperceives a thousandth
part of those things concerning which evil spirits
and angels combat ; nevertheless man and his eter
nal salvation are then at stake, and the determina
tion of the stake is from man [et agitur ex homine,]
for the combat is carried on from those things which
are with man, and concerning them. That this is
the case, has been given me to know with the ut
most certainty ; I have heard the combat, I have
perceived the influx, I have seen the spirits and
angels, and at the time and afterwards I have con
versed with them also on that subject. Tempta
tions, as was said, exist principally at the time
when man is becoming spiritual, for then he spirit
ually apprehends the truths of doctrine ; man is
often ignorant of this, nevertheless the ang&lswith
him in his natural things see spiritual things, for
his interiors are then open towards heaven ; hence,
also, it is, that man, who is regenerated, after life
in the world is among angels, and there both sees
and perceives the spiritual things which before ap
peared to him as natural: when therefore man is
such, he may then be defended by angels in temp
tation, when he is assaulted by evil spirits, for the
angels then have a plane into which they operate,
for they flow in into the spiritual with him, and
through the spiritual into the natural. — A. C. 5036.
405. As few are acquainted with the nature and
circumstances of temptations, it may be expedient
in this place to say a few words on the subject

WRITINGS OF EMANUEL SWEDENBORG.

103

Evil spirits never make assault against any thing
but what a man loves, and their assault is violent in
proportion to the intensity of the love. Evil genii
are those who assault what has relation to the affec
tion of good, and evil spirits are those who assault
what has relation to the affection of truth. As soon
as ever they observe even the smallest thing which
a man loves, or perceive, as it were by the smell,
what is delightful and dear to him, they assault
and endeavor to destroy it ; consequently, they as
sault and endeavor to destroy the whole man, since
his life consists in his loves. Nothing is more
pleasant to them than thus to destroy man : nor do
they ever desist from their attempts, even to eter
nity, unless they are repelled by the Lord. Such
of them as are more particularly principled in ma
lignity and cunning, insinuate themselves into
man's very loves, by soothing and flattering them ;
thus, they introduce themselves to man, and pres
ently after such introduction they endeavor to de
stroy his loves, and by so doing to kill the man ;
and this in a thousand ways and methods alto
gether incomprehensible. Nor do they carry on
their assaults only by reasonings against principles
of goodness and truth, such assaults being of small
account (for if they be baffled a thousand times,
still they persist in their attempts, since reasonings
against principles of goodness and truth can never
be wanting;) but they pervert the principles of
goodness and truth, and enkindle a sort of fire of
lust and persuasion, so that the man does not know
but that he is immersed in such lust and persua
sion : and these they inflame at the same time with
a delight, which they fraudulently steal from man's
delights derived from other sources : thus with the
utmost cunning they infect and infest the man, and
this so artfully, by leading from one thing to
another, that unless the Lord were ready to admin
ister help, the man would never know but that he
is really such as their suggestions represent him.
In like manner they assault the affections of truth,
which form man's conscience. As soon as they
perceive any principle of conscience whatsoever,
they frame to themselves an affection out of- the
falsities and infirmities appertaining to man, and
by this affection they overshadow the light of
truth, and thereby pervert it, or cause anxiety, and
thus occasion pain and torment. They have,
moreover, the art of keeping the thought fixed in
tently on one object, by which they fill it with
fantasies, and then at the same instant they clan
destinely infuse lusts into those fantasies. Not to
mention innumerable other artifices, which it is
impossible to describe so as to give any just con
ception of them. — A. C. 1820.
Use of Temptations.
406. Temptations also give the quality of the
apperception of good and truth, by the opposites
which evil spirits then infuse ; from the opposites
apperceived are procured relatives, from which all
quality is ; for no one knows what good is, unless
he also knows what is not good, nor what truth is,
unless he knows what is not true. Temptations
also confirm goods and truths, for man then fights
against evils and falses, and by conquering he
comes into a stronger affirmative. Moreover also
by temptations evils and falses are subdued, that
they may no longer attempt to rise up ; thus evils
with falses are rejected to the sides, and there
hang, but in a flaccid state and in a direction
downwards, whereas goods with truths are in the
midst, and according to the zeal of affection are
elevated upwards, 'thus to heaven towards the

Lord, from whom is the elevation. — A. C.
5356. 407. Whosoever is engaged in the combats of
temptation, and conquers in them, acquires to
himself more and more power over evil spirits, or
over the diabolical crew, till at length they dare
not assault him ; but on every victory obtained,
the Lord reduces to order the principles of good
ness and truth by which the combat was supported;
when, consequently, those principles are purified ;
and, in proportion as they are purified, the celestial
things of love are insinuated into the exterior man,
and correspondence between them is effected. —
A. C. 1717.
408. It is by evil spirits that evils and falsities
are excited; and unless they are excited, man
scarcely knows that there are such things ; but
then they are made manifest, and the longer
the temptation combats continue, the more mani
fest do they become, till at length they are re
garded with horror. — A. C. 1740.
409. It is to be known that with those who are
regenerated there is effected a turning ; namely,
that they are led by truth to good, and that after
wards, from good they are led to truth : when this
turning takes place, or when the state is changed,
and becomes inverse to the foregoing, then there is
mourning, for then they are let into temptation,
whereby the things of the proprium are weakened
and debilitated, and good is insinuated, and with
good a new will-desire, and with this a new free
dom, thus a new proprium. — A. C. 5773.
410. The Lord permits infernals in the other
life to lead the good into temptation, consequently
to infuse evils and falses ; which also they do with
every effort, for when they do this, they are in
their life and the delight of life : but then the
Lord Himself immediately, and mediately by the
angels, is present with those who are in tempta
tion, and resists, by refuting the falses of the in
fernal spirits, and by dissipating their evil, whence
come refreshment, hope, and victory: thus the
truths of faith and the goods of charity, with those
who are in the truths of good, are more inwardly
implanted and more strongly confirmed; this is
the means whereby spiritual life is bestowed.
From this it may be manifest what is signified in
the internal sense by the words in this verse ;
namely, that they who are alienated from truth
and good, as are the spirits who induce tempta
tions, intend nothing but evil, but that the Divine
turns it into good, and this according to order
from eternity ; whence there is life to those who
are in the truths of good. For it is to be known,
that infernal spirits, to whom it is permitted thus
.to tease the good, intend nothing but evil, for they
will with all might to draw them down from
heaven, and to plunge them into hell ; for it is the
very delight of their life to destroy any one as to
his soul, thus to eternity : but the smallest permis
sion is not given them by the Lord, except for an
end that good may thence come forth, namely,
that truth and good may be formed and corrobo
rated with those who are in temptation. In the
universal spiritual world reigns the end which pro
ceeds from the Lord, which is, that nothing at all,
not even the smallest thing, shall exist, unless
that good may come forth from it; hence the
Lord's kingdom is called a kingdom of ends and
uses. — A. C. 6574.
411. I have spoken with spirits concerning the
changes of state of the life of man, that it is in
constant, and that it is carried upwards and down
wards, namely, towards heaven and towards hell.

104

COMPENDIUM OE THE THEOLOGICAL AND SPIRITUAL

But tney who suffer themselves to be regenerated,
are carried continually upwards, and thus always
into more interior heavenly societies. The exten
sion of the sphere into those societies is given by
the Lord to those who are regenerated principally
by temptations, in which resistance is made to
evils and falses ; for the Lord then fights by the
angels against evils and falses ; and thus man is
introduced into the societies of those angels which
are more interior ; and into whatsoever societies he
has once been introduced, he there remains ; and
hence also he receives a more extended and more
elevated faculty of perception. — A. C. 6611.
Combat may be waged even from Truth not
genuine.
412. While man is regenerating, he is let into
combats against falses, and then he is kept by
the Lord in truth, but in that truth which he had
persuaded himself to be truth, and from this truth
combat is waged against the false. Combat may
be waged even from truth not genuine, provided it
be such, that by any means it can be conjoined
with good, and it is conjoined with good by inno
cence, for innocence is the medium of conjunction :
hence it is that they within the church may be re
generated by means of any doctrine whatsoever,
but they especially, who are in genuine truths. —
A. C. 6765.
Reasons for Desolation of Truth, Anxiety,
Grief, and Despair, in those who are regen
erating. 413. In this verse it is treated concerning an
other state of those who are reformed, which is,
that they are reduced to ignorance, so as to know
nothing of truth, and this even to desperation : the
reason that they are reduced to such ignorance is,
that persuasive light may be extinguished, which
is of such a nature as to illuminate things false and
true alike, and to induce a belief of the false by
truths, and a belief of the true by falses, and at
the same time self-confidence ; and further, that
they may be brought by actual experience into
knowledge respecting this, that nothing of good
and nothing of truth is from man's self, or from
proprium, but from the Lord. They who are re
formed are reduced to ignorance, even to despera
tion, and then they have comfort and illumination,
as appears from what follows ; for the light of truth
from the Lord cannot flow into the persuasive
(principle), which is from proprium, this principle
being of such a nature as to extinguish that light ;
it appears, therefore, in another life, like winter's
light, but on the approach of the light of heaven,
instead of that light it becomes dark, in which
darkness is all ignorance of truth. This state is
called a state of the desolation of truth with those
who are reformed, and is also much treated of in
file internal sense of the Word. — A. C. 2682.
414. That they who are reformed are reduced
to ignorance of truth or desolation, even to grief
and desperation, and that then first they receive
comfort and help from the Lord, is at this day
unknown, by reason that few are reformed ; they
who are such as to be capable of being reformed,
if not in the life of the body, yet in another life,
are brought into this state, which in another life
is well known, and is called vastation or desola
tion ; they who are in such vastation or desolation,
are reduced even to desperation, and when they
are in this state, they then receive comfort and
help from the Lord, and are at length taken away
thence into heaven, where they are instructed
amongst the angels, as it were anew, in the goods

and truths of faith. The principal cause of this
vastation and desolation is, that the persuasive
(principle), conceived from the proprium, may be
broken, and also, that they may receive perception
of good and truth, which they cannot receive un
til the persuasive (principle), conceived of the pro
prium, is as it were softened : this is effected by
a state of anxiety and grief even to desperation.
No one can have an exquisite perception of what
is good, yea, of what is blessed and happy, unless
he has been in a state of what is not good, not
blessed, and not happy ; from this he acquires a
sphere of perception, and this in the degree in
which he was in the opposite state : the sphere of
perception, and the extension of its limits, are pro
duced from relatives actually formed ; these are
the causes of vastation and desolation, besides
many others. But let examples be taken for illus
tration. To those who attribute all to their own
prudence, and little or nothing to Divine Provi
dence, if it should be evinced by a thousand and
a thousand reasons, that Divine Providence is uni
versal, but universal because it is in things most
singular, and that not a single hair falls from the
head, that is, nothing so minute is given that it
is not foreseen, and accordingly provided for, still
their state of thought respecting their own pru
dence is not thereby changed, except just at tint
moment when they perceive themselves convinced
by reasons : yea, if the same thing be evidenced by
living experiences, then when they see the expe
riences, or are in them, they confess it to be so,
but when a few moments are passed, they return
to the same state of opinion : such tilings have a
momentary effect upon the thought, but not on the
affection, and unless the affection is broken, the
thought continues in its own state, for thought de
rives its faith and its life from affection. But
when such persons are brought into anxiety and
grief from this, that they can do nothing at all of
themselves, and this even to desperation, then the
persuasive (principle) is broken, and the state is
changed ; and then they may be brought to believe
that they have no power of themselves, but that
all power, prudence, intelligence, and wisdom, are
from the Lord. The case is similar with those
who believe that faith is from themselves, or that
good is from themselves. Let another example be
taken. To those who have received this persua
sion, that when they are justified, there is no
longer any evil with them, but that it is abso
lutely wiped away, and blotted out, and that they
are thus pure ; if it should be illustrated to them,
by thousands of reasons, that nothing is wiped
away or blotted out, but that those are withheld
from evil, and kept in good by the Lord, who,
from a life of good in the world, are such that they
can be ; and further, if they should be convinced
by much experience, that of themselves they are
nothing but evil, yea, that they are most impure
masses of evils, still they do not recede from the
belief of their own opinion. But when they are
reduced to such a state, that they perceive hell in
themselves, and this to such a degree that they
despair of the possibility of being saved, then that
persuasion is first broken, and with it all self-
conceit, and contempt of others in comparison
with themselves, and also the arrogance that they
alone are in a state of salvation; and they may
then be brought into a true confession of faith,
not only that all good is from the Lord, but also
that all things are of his mercy ; and at length
into humiliation of heart before the Lord, which
is not attainable without an acknowledgment of

WRITINGS OF EMANUEL SWEDENBORG.

105

what man is in himself. Hence, then, it appears,
why they who are reformed, or become spiritual,
are reduced to a state of vastation or desolation,
treated of in the preceding verses ; and that when
they are in that state, even to desperation, they
then first receive comfort and help from the Lord.
— A. C. 2694.
415. They who are not capable of being re
formed, are altogether ignorant what it is to grieve
on account of being deprived of truths, and sup
pose it impossible for any one to be troubled and
tormented on such account : they believe that the
sole cause of anxiety is the deprivation of corpo
real and worldly goods, as health, honor, fame,
wealth, and life. But they who are capable of
being reformed, believe altogether otherwise ; they
are kept by the Lord in the affection of good, and
in the thought of truth, and therefore they come
into anxiety when they are deprived of them. It
is known, that all anxiety and grief arise from
this, that any one is deprived of those things with
which he is affected, of which he loves : they who
are affected only with corporeal and worldly things,
or who love only such things, grieve when they
are deprived of them ; but they who are affected
with spiritual goods and truths, and love these,
grieve when they are deprived of them, the life of
every one being nothing but affection or love.
Hence it may appear what is the state of those
who are desolated "as to goods and truths, with
which they are affected, and which they love, viz.,
that it is a state of grief more grievous, because
more interior, and in the privation of good and
truth they do not regard the death of the body,
which they have no concern about, but eternal
death. — A. C. 2689.
A State of Illustration and Joy after the Des
olation of Truth.
416. Inasmuch as these states are unknown in
the world, by reason, as was said above, that few,
at this day, are regenerated, it is permitted to
show what is the quality of this state of those in
another life, where it is perfectly well known.
There they who have been in vastation or desola
tion, after that they are comforted with the hope
of help, are elevated by the Lord into heaven,
thus from a state of shade, which is a state of ig
norance, into a state of light, which is a state of
illustration and of refreshment thence, "conse
quently into joy which affects their ihmosts : it
is actually light into which they come, which is
such that it not only enlightens the sight, but
also the understanding at the same time, and how
much they are refreshed by this light, may appear
from the opposite state out of which they are lib
erated. Some then, who have been of an infan
tile mind and a simple faith, appear to themselves
in white and shining garments ; some wjth crowns ;
some are conveyed about to several angelic soci
eties, and are every where received with charity
as brethren, and have there exhibited to them
whatever good may gratify their new life : to some
it is given to see the immensity of heaven, or the
Lord's kingdom, and to perceive the blessedness
Of those who are there ; besides numberless other
things which it is impossible to describe. Such
is the state of the first illustration and consequent
recreation of those who come out of desolation. —
A. C. 2699.
Before Regeneration, Truth is in the first
Place; after Regeneration, Good is xa the
first Place.
417. This faculty, namely, that he may under
stand what is good and true, although he does not
14

will it, is given to man, that he may be reformed
and regenerated ; on which account this faculty
exists as well with the bad as with the good, yea,
with the bad it is in some cases more acute, but
with this difference, that with the bad there.is no
affection of truth for the sake of life, that is, for
the good of life from truth, wherefore they cannot
be reformed ; but with the good, there is an affec
tion of truth for life, that is, for the good of life,
and therefore these may be reformed ; but the first
state of the reformation of these is, that the troth
of doctrine appears to them to be in the first place,
and the good of life in the second ; for they do
good from truth ; but their second state is, that the
good of life is in the first place, and the truth of
doctrine in the second, for they do good from good,
that is, from the will of good ; and when this is
the case, inasmuch as the will is conjoined to the
understanding as in a marriage, man is regen
erated. — A. C. 3539.
418. With respect to the regeneration of the
spiritual man, the case is this : he is first instruct
ed in the truths which are of faith, and he is then
kept by the Lord in the affection of truth ; the
good of faith, which is charity towards the neigh
bor, is at the same time insinuated into him, but
so that he scarce knows it, for it lies concealed
in the affection of truth, and this to the end that
truth, which is of faith, may be conjoined with
good, which is of charity : in process of time, the
affection of truth, which is of faith, increases, and
truth is regarded for the sake of the end, viz., for
the sake of good, or, what is the same, for the
sake of life, and this more and more : thus truth
is insinuated into good, and when this is the case,
man imbibes the good of life according to the truth
which was insinuated, and thus acts, or seems to
himself to act, from good : before this time, the
principal thing to him was truth, which is of faith,
but afterwards it becomes good, which is of the
life : when this comes to pass, then man is regen
erated ; but he is regenerated according to the
quantity and quality of truth which is insinuated
into good ; and when truth and good act as one,
according to- the quality and quantity of. good :
thus it is with all regeneration. — A. C. 2979.
The Natural is regenerated by the Rational.
419. With man it is thus : During his regenera
tion, good is insinuated from the Lord into his ra
tional, that is, good will towards his neighbor, and
to this good will or good is adjoined truth from the
natural man: this being effected, the natural is
not yet regenerated, which may be known from
this, that the internal or rational ma:- often fights
with the external or natural man, and so long as
there is combat, the natural is not regenerated ;
and when this is not regenerated, the rational, as
to truth, is barren : thus it is in general, and in
like manner in every particular, wherein the ra
tional dissents from the natural, the rational is in
that particular called, as to truth, barren. The
"work of regeneration is employed chiefly in this,
that the natural man may correspond to the ration
al, not only in general, but also in particular, and
the natural man is reduced to correspondence by
the Lord, through the rational, in that good is in
sinuated into the rational, and in this good, as in
ground, truths are implanted, and afterwards by
rational truths the natural is reduced to obedience,
and when it obeys then it corresponds ; and as far
as it corresponds, so far man is regenerated. — ¦
A. C. 3286.
420. The rational is regenerated before the nat-

106

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

ural, by reason that the rational is interior, and
thus nearer to the divine ; and also because it is
purer, and thus fitter to receive the divine, than
the natural is ; and further, because the natural is
to be regenerated by the rational. — A. C. 3493.
421. The internal man is first regenerated by
the Lord, and afterwards the external, and the lat-_
ter by the former : the internal man is regenerated"
by thinking those things which are of faith, and
willing them, but the external by a life according
to them : the life of faith is charity.
422. The man who is regenerated, as to his in
ternal man is in heaven, and is an angel there with
the angels, among whom also he comes after death ;
he can then live the life of heaven, love the Lord,
love the neighbor, understand truth, relish good,
and perceive the blessedness thence : these things
are the happiness of eternal life. — A. C. 8746,
8747. 423. Few know that the rational is distinct from
the natural ; nor is this known to any but those
who are truly rational, nor are any truly rational
but they who are regenerated by the Lord : they
who are not regenerated do not comprehend this,
for with them the rational is the same as the natu
ral.— .A C. 3288.
In order to Regeneration, the Natural must be
entirely subdued.
424. That man may become spiritual, it is
necessary that his natural should become of no
account, that is, should have no power at all of
itself; for as far as the natural has power of itself,
so far the spiritual has not power ; for the natural
from infancy has become imbued with nothing else
but things pertaining to the cupidities of self and
of the world, thus things contrary to charity : these
evils effect that good cannot flow in through the
internal man from the Lord, for whatever' flows in
is turned in the natural into evil, the natural being
the plane in which the influx terminates ; where
fore, unless the natural, that is, the evil and the
false, which had formed the natural, become of no
account, good cannot in any wise flow in from the
Lord through heaven ; it has no abiding-place, but
is dissipated, inasmuch as it cannot dwell in the
evil and false : hence it is that, as far as the natu
ral does not become nothing, so far the internal is
closed : -this is also known in the church from the
doctrinal, that the old man must be put off, to the
intent that the new may be put on. Regenera
tion is nothing else than for the natural to be sub
jugated, and the spiritual to obtain the dominion ;
and the natural is then subjugated when it is re
duced to correspondence ; and when the natural is
reduced to correspondence, it then no longer re
acts, but acts as it is commanded, and obeys the
dictates of the spiritual, in nearly the same man
ner as the acts of the body obey the dictates of
the will, and as the speech, with the countenance,
is according to the influx of the thought : hence
it is evident, that the natural ought altogether to
become as nothing in respect to willing, in order
that man may become spiritual. But it is to be
known, that the old natural must become as noth
ing, this being formed of evils and falses, and
when it has become as nothing, then man is gifted
with a new natural, which is called the spiritual
natural: it is called spiritual from this, because
the spiritual is what acts by (or through) it, and
manifests itself by it, as the cause by the effect,
and it is known that the cause is the all of the
effect ; hence the new natural, as to thinking, will
ing, and producing effect, is nothing but a repre

sentative of the spiritual : when this is the case,
man then receives good from the Lord, and when
he receives good, he is gifted with truths, and
when he is gifted with truths, he is perfected in
intelligence and wisdom, and when he is perfected
in intelligence and wisdom, he is blessed with hap
piness to eternity. — A. C. 5651.
Regeneration even to the Sensual Principle.
425. Those things which flow in through heaven
from the Lord with man, flow in into his interior,
and proceed even to the ultimates or extremes, and
there are presented sensibly to man, consequently
they flow in even into the sensual principle, and
through this into those things which are of the
body : if the sensual principle be overcharged
with fantasies arising from fallacies and appear
ances, and especially if arising from falses, then
the truths which flow in are turned into similar
things in that principle, for they are received there
according to the form induced : so far also as
truths are turned into falses, so far the interiors,
through which the passage is, are closed, and at
length there is no further opening than for the
transflux merely of what may give a faculty of
reasoning, and of confirming evils by falses. This
being the case with man, it is necessary that, dur
ing regeneration, his natural principle be regen
erated even to the sensual ; for unless that principle
be regenerated, there is no reception of truth and
good, since, as was said above, the inflowing truth
is there perverted, and in such case the interiors
are closed'; wherefore when the exteriors are re
generated, -the whole man is regenerated ; this
w.as signified by the Lord's words to Peter, when
he washed his feet, " Simon Peter said, Lord, thou
shalt not wash my feet only, but also my hands and
my head : Jesus said unto him, He who is washed
needs only to have his feet washed, and is wholly
clean," John xiii. 9, 10; by feet are signified nat
ural things ; by washing is signified to purify ; by
hands are signified the interiors of the natural
principle, and by the head spiritual things ; hence
it is evident what is meant by him that is washed
needing only to have his feet washed, and being
wholly clean, namely, that man is then regenerated,
when he is regenerated also as to the exteriors
which are of the natural ; when therefore man is
regenerated as to the natural, then all things in
that principle are subordinate to the interiors, and
when interior things flow in as into their common
or general principles, by which they present them
selves sensibly to man ; when this is the case with
man, there is then felt by him an affection of the
truth which is of faith, and an affection of the
good which is of charity. But the sensual prin
ciple itself, which is the ultimate of the natural
principle, cannot be regenerated without difficulty,
by reason that it is altogether overcharged with
material ideas arising from things terrestrial, cor
poreal, and worldly ; therefore the man who is re
generated, especially at this day, is not regener
ated as to the sensual principle, but as to the
natural principle which is next above the sensual,
to which he is elevated by the Lord from the
sensual when he thinks of the truths and goods of
faith ; the faculty of elevation from the sensual is
what man is gifted with who is regenerated by the
Lord — A. C.7442.
Difference of Regeneration between the
Spiritual and Celestial.
426. The implantation of good by truth with
those who are in the spiritual kingdom, is effected

WRITINGS OF EMANUEL SWEDENBORG.

107

in another manner than with those who are in the
celestial kingdom: with those who are in the
spiritual kingdom, truth is implanted in the exter
nal or natural man, and there first becomes science,
and so far as man is affected by it, and forms his
life according to it, it is called forth into the intel
lectual, and becomes faith and at the same time
charity towards the neighbor; this charity consti-"
tutes his new voluntary, and this faith his new in
tellectual, and both [constitute] his conscience.
But with those who are in the celestial kingdom,
truth does not become science nor faith, nor con
science ; but it becomes reception in the good of
love, and so far as the life is formed according to
it, it becomes perception, which grows and is per
fected with them according to love ; this is effected
every day, whilst they are ignorant of it, almost as
in the case of infants : the reason why it is ef
fected whilst they are ignorant is, because it does
not remain as science in their memory, neither
does it tarry as something intellectual in the
tnought but it passes immediately into the vol
untary and becomes incorporated in the life.
Wherefore these latter do not see truth, but per
ceive it; and they perceive it in such a degree
and according to such a quality, as is in agreement
with the good of love from the Lord to the Lord in
which they are; hence much difference prevails
herein amongst them : and since they perceive
truth from good, they in no wise confirm it by
reasons, but when truths are treated of, they say
only yea, yea, or nay, nay. — A. C. 10,124.
Regeneration cannot be effected suddenly.
427. Man, when he is regenerating, which is
effected by the implantation of spiritual truth and
good, and then by the removal of what is false and
evil, is not hastily regenerated, but slowly ; the
reason is, because all things which the man had
thought, intended, and done from infancy, have
added themselves to his life, and have made it, and
also have formed such a connection among them
selves, that one cannot be moved away unless all
are moved away together with it : for an evil man
is an image of hell, and a good man is an image
of heaven ; and evils and falses with an evil man
have also such a connection among themselves, as
exists amongst the infernal societies, of which he
is a part ; and goods and truths with a good man
have such a connection among themselves as exists
amongst the heavenly societies, of which he is a
part. Hence it is evident, that evils and falses
with an evil man cannot be removed suddenly, but
so far as goods and truths are implanted in their
order and interiorly, for heaven removes hell with
man : if this were to be done suddenly, the man
would be defective, for all and single things, which
are in connection and form, would be disturbed,
and would do violence to his life. — A. C. 9334.
428. Man, when he is born, as to hereditary
evils, is a hell in theJeast form, and also becomes a
hell, so far as he takes from hereditary evils, and
superadds to them his own : hence it is that the
order of his life from nativity and from actual life
is opposite to the order of heaven ; for man from
the proprium loves himself more than the Lord,
and the world more than heaven ; when yet the
life of heaven consists in loving the Lord above all
things, and the neighbor as himself. Hence it is
evident that the former life, which is of hell, must
be altogether destroyed, that is, evils and falses
must be removed, to the intent that new life, which
is the life of heaven, may be implanted : this can
not in any wise be done hastily ; for every evil being

enrooted with its falses has connection with all
evils and their falses ; and such evils and falses
are innumerable, and their connection is so mani
fold that it cannot be comprehended, not even by
the angels, but only by the Lord. 'Hence it is
evident, that the life of hell with man cannot be .
destroyed suddenly, for if suddenly he would alto
gether expire ; and that neither can the life of
heaven be implanted suddenly, for if suddenly he
would also expire. There are thousands and
thousands of arcana, of which scarcely a single one
is known to man, whereby man is led of the Lord,
when from the life of hell into the life of heaven :
that this is so has been given to know from heaven,
and it has been likewise confirmed by several
things which came to the apperception. Inasmuch
as man knows scarcely any thing concerning these
arcana, therefore many have fallen into errors con
cerning man's liberation from evils and falses, or
concerning the remission of sins, by believing that
the life of hell with man can in a moment be
transcribed into the life of heaven with him
through mercy ; when yet the whole act of regen
eration is mercy, and no others are regenerated
but those who receive the mercy of the Lord by
faith and life during their abode in the world. — ¦
A. C. 9336.
Regeneration foreseen and provided for from
Eternity.
429. With those who are regenerating, interior
and exterior things are arranged in order by the
Lord for all following states, insomuch that things
present involve things future, and things future,
when they become present, do the same, and this
to eternity ; for the Lord foresees all things and
provides all things, and his foresight and provi
dence is to eternity, thus is eternal ; for the
Divine, which alone is His, in itself is infinite, and
what is infinite in respect to duration is eternal ;
hence it is, that whatsoever the Lord arranges and
ordains is eternal : this is the case with those
whom the Lord regenerates ; the regeneration of
man commences in the world, and continues to
eternity, for man, when he becomes an angel, is
always perfecting. There are in man things ex
ternal, internal, and inmost ; all these are arranged
and restored to order together and successively for
the reception of subsequent things to eternity. —
A. C. 10,048. Sect. 10. — Imputation.
Nature of the common Doctrine of Imputation.
430. The imputation which is of the present
faith, is twofold, one part of the merit of Christ,
and the other of salvation thence. It is taught in
the whole Christian church, that justification, and
thence salvation, are effected by God the Father
by means of the imputation of the merit of Christ
his Son ; and that imputation is .made from grace,
when and where he wills, thus arbitrarily; and
that those to whom the merit of Christ is imputed,
are adopted into the number of the sons of God :
and because the leaders of the church have not
moved on a step beyond that imputation, or ele
vated their minds above it, from having decreed
that the election of God is merely arbitrary, they
have fallen into enormous and fanatical errors, and
at length into the detestable one concerning pre
destination, and also into this abominable one, that
God does not attend to the deeds of a man's life,
but only to the faith inscribed on the interiors of
his mind ; wherefore, unless the error concerning
imputation should be abolished, atheism would

108

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

invade the whole of Christendom, and then the
king of the abyss would reign over them, whose
"name in Hebrew is Abaddon, but in Greek he
hath the- name Apollyon," Rev. ix. 11. By Abad
don and Apollyon is signified a destroyer of the
church by falses ; and by the abyss is signified
where those falses are. Whence it is manifest,
that that false principle, and the falses thence fol
lowing in an extended series, are the things over
which that destroyer reigns ; for, as was said
above, the whole theological system at this day
depends on that imputation, as a long chain on a
fixed hook, and as man with all his members on
the head : and because that imputation every where
reigns, it is as Isaiah says : " The Lord will cut
off from Israel head and tail ; he that is honored is
the head, and the teacher of falsehood the tail," ix.
14, 15. — T. C. R. 628.
431. As to what concerns the first part of that
twofold imputation concerning the salvation of
man, which is, the imputation of the merit of Christ
arbitrarily, and thence the imputation of salvation,
the doctors differ : some teach that that imputation
is absolute from free power, and is made to those
whose external or internal form is well pleasing ;
or that the imputation is made from foreknowledge
to those in whom grace is infused, and that faith
can be applied ; but still those two opinions aim at
one mark, and are like the two eyes, which have
for their object one stone, or like the two ears,
which have for their object one song. At first
sight it appears as if they went away from each
other, but still in the end. they unite and play
together : for since on both sides entire impotency
in spiritual things is taught, and every thing of
man is excluded from faith, it follows that the
grace receptive of faith, infused arbitrarily or of
foreknowledge, is a similar election : for if that
grace, which is called preventing grace, were uni
versal, man's application, from some power of his
own, must be added, which yet is rejected as a
leprosy. Thence it is, that no one knows whether
that faith has been given to him of grace, any more
than a stock or a stone, such as he was when it
was infused ; for there is no sign testifying it,
when charity, piety, the desire of a new life, and
the free faculty of doing good as well as evil, are
denied to man : the signs which are mentioned as
testifying that faith in man, are all ludicrous, and
not different from the auguries of the ancients' from
the flying of birds, or the prognostications of as
trologers from the stars, or of players from dice.
Things of this kind, and those still more ludicrous,
follow from the imputed righteousness of the Lord,
which, together with the faith which is called that
righteousness, is infused into a man who is elect
ed.— T. C. jR.631.
Origin of the Doctrine of Imputation.
432. The faith which is imputative of the merit
and righteousness of Christ the Redeemer, first
arose from the decrees of the Nicene synod con
cerning three divine persons from eternity, which
faith, from that time to the present, has been
received by the whole Christian world. As it
respects the Nicene synod itself, the Emperor
Constantine the Great, by the advice of Alex
ander, Bishop of Alexandria, held it in his palace
at Nice, a city of Bithynia ; where all the bishops
in Asia, -Africa, and Europe were called together,
that they might from the sacred Scriptures refute
and condemn the heresy of Arius, a presbyter
of Alexandria, who denied the divinity of Jesus
Christ. This was done in the year of Christ 325.

That those called together concluded that there
were from eternity three divine persons, the Father,
the Son, and the Holy Ghost, may be very evident
from the two creeds, called the Nicene and Atha
nasian. In the Nicene it is read, " I believe in one
God, the Father Almighty, Maker of heaven and
earth ; and in one Lord, Jesus Christ, the Son of
God, the Only-begotten of the Father, born before
all ages, God of God, of the same substance with
the Father, who came down from heaven, and
became incarnate by the Holy Ghost from the
Virgin Mary ; and in the Holy Ghost, the Lord and
Giver of life, who proceeds from the Father and
the Son, who, together with the Father and the
Son, is worshipped and glorified." In the Atha
nasian Creed are these words : " JFhe Catholic faith
is this — That we worship one God in trinity, and
the trinity in unity, neither confounding the per
sons, nor dividing the substance. But whereas we
are compelled by the Christian verity to confess
each person singly to be God and Lord, so we are
forbidden by the Catholic religion to say three
Gods or three Lords : " that is, it is lawful to con
fess three Gods and three Lords, but not to say it ;
and this is not lawful because religion forbids, but
that is because the truth dictates it. This Atha
nasian Creed was written, soon after the council of
Nice was held, by one or more of those who had
been present at the council, and also it was received
as ecumenical or Catholic. Thence it is mani
fest, that it was then decreed, that three divine
persons from eternity are to be acknowledged;
and, although each person singly by himself be
God, that still they are not to be called three Gods
and Lords, but one. — T. C. R. 632.
Imputation not known in the Apostolic
Church.
433. The faith imputative of the merit of Christ
was not known in the apostolic church, which
preceded, and is nowhere meant in the word.
The church which preceded the Nicene synod, was
called the apostolic church; that this was large,
and propagated into the three parts of the world,
Asia, Africa, and Europe, is evident not only from
Constantine the Great, and his monarchy over not
only many kingdoms of Europe, afterwards divided,
but also over the nearer ones out of Europe, in
that he was a Christian, and a zealot for religion :
wherefore, as was said above; he called together
the bishops from Asia, Africa, and Europe, to his
palace at Nice, a city of Bithynia, that he might
cast the scandals of Arius out of his empire.
This was done from the divine providence of the
Lord, since, if the divinity of the Lord is denied,
the Christian church dies, and becomes like a sep
ulchre adorned with this epitaph — " Here lies."
The church which was before this time was called
apostolic, and the eminent writers of that church
were called fathers, and true Christians at their
side, brethren. That this church did not acknowl
edge three divine persons, and thence neither a
Son of God from eternity, but only the Son of God
born in time, is evident from the creed which from
their church was called Apostolic, where these
words are read: "I believe in God the Father
Almighty, Creator of heaven and earth ; and in
Jesus Christ, his only Son our Lord, who was con
ceived by tlie Holy Ghost, born of the virgin Mary.
I believe in the Holy Ghost; the holy Catholic
church ;• the communion of saints." Whence it is
manifest, that they did not acknowledge any other
Son of God than that conceived by the Holy Spirit,
and born of the virgin Mary, and not at all any

WRITINGS OF EMANUEL SWEDENBORG.

109

Son of God born from eternity. This creed, like
the two others, has been acknowledged as the gen
uine Catholic, by the whole Christian church to
the present day. — That'in that primeval time, all
in that Christian world acknowledged that the
Lord Josus Christ was God, to whom is given all
power in heaven and in earth, and power over all
flesh, according to his own words, Matt xxviii. 18 ;
John xvii. 2 ; and that they believed in Him accord
ing to his command from God the Father, Jonn iii.
15, 16, 36; vi. 40; xi. 25, 26. The same is also
very manifest from the convocation of all the bish
ops by the Emperor Constantine the Great, for the
purpose of convicting and condemning, from the
sacred Scriptures, Arius and his followers, who
denied the divinity of the Lord the Savior, born
of the virgin Mary. This, indeed, was done ; but
they, in order to avoid a wolf, fell upon a lion ; or,
as it is said in the proverb, Wishing to avoid Cha-
rybdis, he fell upon Scylla ; by feigning a Son of
God from eternity, who descended and assumed
the Human, believing that thus they should vindi
cate and restore divinity to the Lord ; not knowing
that God Himself, the Creator of the universe,
descended, that He might become Redeemer, and
thus Creator anew, according to these manifest
declarations in the Old Testament : Isaiah xxv. 9 ;
xl. 3, 5, 10, 11; xliii. 24; xliv. 6, 24; xlvii. 4;
xlviii. 17; xlix. 7, 26; Ix. 16; lxiii. 16; Jer. 1. 34;
Hos. xiii. 4 ; Psalm xix. 15 ; to these add John ix.
15. — T. C. R. 636, 637.
434. That no faith imputative of the merit of
Christ was meant in the Word, is clearly manifest
from this, that that faith was not known in the
church before the Nicene synod introduced three
divine persons from eternity ; and when this faith
was introduced, and had pervaded the whole Chris
tian world, all other faith was rejected into dark
ness.— T. C. R. 639.
Imputation of the Merits and Righteousness
of Christ impossible.
435. That it may be known that the imputation
of the merit and righteousness of Jesus Christ is
impossible, it is necessary to know what his merit
and righteousness are. The merit of our Lord the
Savior is redemption, and what this was may be
seen above. It is there described to have been a
subjugation of the hells, the establishment of order
in the heavens, and afterwards the institution of a
church; and thus that redemption was a work
purely divine. It. was also shown there, that by
redemption the Lord took to Himself the power of
regenerating and saving the men who believe in
Hirn and do his commandments, and that without
|hat redemption no flesh could have been saved.
Since, now, redemption was a work purely divine,
and of the Lord alone, and that is his merit, it fol
lows that this cannot be applied, ascribed, and
imputed to any man, any more than the creation
and preservation of the universe. — T. C. R. 640.
436.' Since, therefore, the merit and righteous
ness of the Lord are purely divine, and since things
purely divine are such that, if they were applied
and ascribed, man would die in an instant, and,
like a firebrand thrown into the naked sun, would
be so consumed that scarcely any spark would
remain of him ; therefore the Lord with his Divine
approaches to angels and to men by light tempered
and moderated according to the faculty and quality
of each, thus by what is adequate and accommo
dated , in like manner He approaches by heat. In
the spiritual world there is a sun, in the midst of
which is the Lord ; from that sun He flows in by

light and heat into the whole spiritual world, and
info all who are there ; all the light and all the
heat there are thence. The Lord from that sun
flows in with the same light and the same heat also
into the souls and minds of men ; that heat in its
essence is his divine love, and that light in its
essence is his divine wisdom ; this light and that
heat the Lord adapts to the faculty and quality of
the recipient angel and man, which is done by
means of spiritual auras or atmospheres which con
vey and transfer them : the Divine itself, immedi
ately encompassing the Lord, makes that sun.
This sun is distant from the angels, as the sun of
the natural world is from men, in order that it may
not touch them with its naked rays, and thus imme
diately ; for thus they would be consumed like a
firebrand thrown into the naked sun, as was said.
Hence it may be evident, that the merit and right
eousness of the Lord, because they are purely
divine, cannot possibly be introduced by imputar
tion into any angel or man ; yea, if any drop of it,
without being thus moderated, as was said, should
touch them, they would instantly be tortured like
those laboring with death, struggling with their
feet, staring with their eyes, and they would expire.
This was made known in the Israelitish church by
this, that no one could see God and live. The sun
of the spiritual world, such as it is since Jehovah
God assumed the human, and added to it redemp
tion and new righteousness, is also described by
these words in Isaiah : " The light of the sun shall
be sevenfold, as the light of seven days, in the
day when Jehovah shall bind up the breach of his
people," xxx. 26 ; in which chapter, from the begin
ning to the end, the coming of the Lord is treated
of. It is also described, what the case would be
if the Lord should descend and approach to any
wicked man, by these words in the Revelation:
"They hid themselves in the caves and in the
rocks of the mountains, and said to the mountains
and to the rocks, Hide us from the face of Him
that sitteth upon the throne, and from the anger of
the Lamb," vi. 15 ; it is said, the anger of the Lamb,
because the terror and torment appear so to them,
when the Lord approaches. This again may be
evidently concluded from this, that if any wicked
person is introduced into heaven, where charity
and faith in the Lord reign, his eyes are seized
with darkness, his mind with dizziness and insan
ity, his body with pain and torment, and he be
comes as it were lifeless. What then, if the Lord
Himself with his divine merit, which is redemption,
and with his divine righteousness, should enter
man ? The apostle John himself could not sus
tain the presence of the Lord : for it is read, that
" when he saw the Son of Man in the midst of the
seven candlesticks, he fell at his feet as dead,"
Rev.i. 17. — T. C. R. 641.
437. It is said in the decrees of tlie councils,
and in the articles of the confessions to which the
Reformed swear, that God, by the merit of Christ
being infused, justifies the wicked ; when yet the
good of any angel cannot even be communicated,
still less conjoined, to a wicked man, without be
ing rejected and rebounding, like an elastic ball
thrown against the wall. — T. C. R. 642.
True Doctrine of Imputation.
438. Since the fulfilling of the law, and the pas
sion of the cross, have heretofore been understood
by many, in no other sense, tlmi tint the Lord
did, by these two things, make satisfaction for the
human race, and remove from them foreseen or
appointed damnation ; from the connection, and at

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

the same time from the principle, that man is saved
by the mere belief that it is so, has followed the
dogma, concerning the imputation of the Lord's
merit, by taking those two things which were of
the Lord's merit, for satisfaction. But this falls to
the ground, from what was said concerning the
fulfilling of the Law by the Lord, and his passion
of the cross ; and at the same time it may be seen,
that imputation of merit is an expression without
meaning, unless by it be understood the remission
of sins after repentance ; for nothing of the Lord
can be imputed to man; but salvation may be
awarded by the Lord, after man has repented, that
is, after he has seen and acknowledged his sins,
and then desists from them, and this from the
Lord. Then salvation is awarded to him, in such
a way, that man is not saved by his own merit and
his own justice, but by the Lord, who alone fought
and conquered the hells, and who afterwards also
alone fights for man, and conquers the hells for
him. These things are the merit and righteous
ness of the Lord ; and these can never be imputed
to man ; for should they be imputed, the merit and
righteousness of the Lord would be appropriated
to man as his, and this never is and never can be
done. If imputation were possible, any impeni
tent and impious man might impute to himself the
merit of the Lord, and think himself justified by
it; which nevertheless would be to defile what is
¦holy with what is profane, and to profane the name
of the Lord ; for it would be to keep the thought
in the Lord, and the will in hell, when yet the will
is the all of man. There is a faith which is of
God, and a faith which is of man. Those have the
faith which is of God, who repent ; but those have
the faith which is of man, who do not repent, and
still think of imputation. — L. 18.
439. To every one after death is imputed the
Evil in which he is, and in like manner the Good.
In order to illustrate this with some degree of evi
dence, it shall be considered under the following
distinctions : 1. That every one has a proper life
of his own. *J. That the life of every one remains
with him after death. 3. That to the evil person
is then imputed the evil of his life, and that to the
good person is imputed the good of his life. First,
That every one has a proper life of his own, conse
quently a life distinct from that of another, is well
known : for there is a perpetual variety, and no
two things are alike ; hence it is that every one
has a property that is peculiarly his own: this
manifestly appears from the faces of men, there
not being one face exactly alike another, nor ever
can be to eternity, because there do not exist two
minds alike, and the face is from the mind, for it
is, as usually denominated, the type or index of the
mind, and the mind derives its origin and form from
the life. Unless a man had' a proper life of his
own, as he has a mind and face of his own, he
could not enjoy any life after death distinct from
that of another ; nay, heaven could not exist, for
this consists of a perpetual variety arising from
the distinct life of each individual ; its form solely
proceeds from the variety of souls and minds dis
posed into such an order, as to constitute one
whole ; and they constitute one from that One,
whose life is in the whole and in every particular
there, as the soul is in man : unless this were the
case, heaven would be dispersed, because its form
would be dissolved. The One from whom the life
of all and every one proceeds, and from whom that
form coheres together, is the Lord. Secondly,
That tlie life of every one remaineth with him after
death, is 'known in the church from the Word, and

particularly from the following passages: "The
Son of Man shall come, and then he shall render
unto every one according to his deeds," Matt.
xvi. 27. " I saw the books opened, and all were
judged according to their works," Apoc. xxi. 12, 13.
"In the day of judgment God will render unto
every one according to his works," Romans ii. 6.
2 Corinth, v. 10. The works, according to which
it shall be rendered unto every one, are the life,
for the life effects them, and they are according to
the life. Forasmuch as it has been granted me
for many years past to be in consort with angels,
and to converse with those who have departed from
the world, I can testify as a matter of certainty,
that every one is there examined as to the quality
of his past life, and that the life which he had con
tracted in the world, abides with him to eternity : I
have spoken with those, who lived many ages ago,
whose life I was acquainted with from history, and
I found them to be similar in quality to the de
scription given of them : I have also heard from the
angels, that no one's life can be changed after
death, because it is organized according to his love
and faith, and hence according to his works ; and
that if the life were changed, the organization
would be destroyed, which never can be done:
they further added, that a change of organization'
can only take place in the material body, and by
no means in the spiritual body, after the former is
rejected. Thirdly, That to the evil person is then
imputed the evil qf his life, and that to the good per
son is imputed the good thereof. The imputation
of evil, after death, does not consist in accusation,
blame, censure, or in passing judgment, as in the
world; but the evil itself effects this: for the
wicked, of their own accord, separate themselves
from the good, because they cannot be together ;
the delights of the love of evil are in aversion to
the delights of the love of good, and delights
exhale from every one, as odors from every vege
table on earth ; for they are no longer absorbed
and concealed by the material body, as before, but
have a free efflux into the spiritual atmosphere
from their loves ; and inasmuch as evil is there
perceived as it were in its odor, it is this which
accuses, blames, finds guilty, and judges ; not
before any particular judge, but before every one
who is in good ; and this is what is meant by impu
tation. The imputation of good is effected in the
same manner, and takes place with those, who in
the world had acknowledged, that every good in
them was and is from the Lord, and nothing there
of from themselves ; these, after preparation, are
let into the interior delights of their own good, and
then a way is opened for them towards a society in
heaven, whose delights are homogeneous: this is
done by the Lord. — D. J. 110.
440. I have met with several in the spiritual
world, who had lived like other people in the nat
ural world, with respect to ornaments of dress,
delicacies of food, making interest of money by
trade and merchandise, frequenting playhouses,
indulging in jocose conversation on love affairs,
with other things of a similar nature ; and yet the
angels charged such things as evils of sin in some,
and not as evils in others, declaring the latter inno
cent, and the former guilty : on being asked the
reason of such distinction, when both had indulged
in like practices, they replied, that they consider
all according to their purpose, intention, and end,
and distinguish them accordingly; and therefore
that they excuse and condemn those whom the end
excuses or condemns, inasmuch as good is the end
that influences all who are in heaven, and evil is

WRITINGS OF EMANUEL SWEDENBORG.

Ill

the end that influences all who are in hell. From
what has been said it now plainly appears, to
whom sin is imputed, and to whom it is not imput
ed— D. J. U3.

PART n.
CHURCHES.
There have been, on Earth, four Churches in
general.
441. That on this earth, since its creation, there
have been four churches, in general, one of which has
succeeded another, may be evident from the Word,
both historical and prophetical ; especially in
Daniel, where those four churches are described
by the statue of Nebuchadnezzar seen in a dream,
Dan. ii., and afterwards by the four beasts coming
up out of the sea, vii. The first church, which is
to be called the most ancient, existed before the
flood, the consummation or end of which is de
scribed by the flood. Another church, which is to
be called the ancient, was in Asia, and partly in
Africa, which was consummated and destroyed by
idolatries. The third church was the Israelitish,
begun at the promulgation of the decalogue upon
Mount Sinai, and continued by the Word written
by Moses and the,, prophets, and consummated or
ended by the profanation of the Word ; the ful
ness of which was at the time when the Lord came
into the world ; wherefore, Him who was the Word
they crucified. The fourth church is the Christian,
instituted by the Lord, through the evangelists and
the apostles. Of this there have been two epochs ;
one from the time of the Lord to the council of
Nice, and the other from that council to the present
day. But this, in its progress, has been divided
into three parts, the Greek, the Roman Catholic,
and the Reformed ; but still all these are called
Christian. Besides, within each general church,
there have been several particular ones, which,
although they have receded, have still retained the
name from the general one, as the heresies in the
Christian. — T. C. R. 760.
Order required that these four Churches
should have existed.
442. That four churches, since the creation of the
world, should have existed on this earth, is accord
ing to divine order, which is, that there should be a
beginning, and an end of it, before a new begin
ning arises. Thence it is, that every day begins
from morning, and advances, and ends in night,
and after this it begins anew ; and also that every
year begins from spring, and proceeds through sum
mer to autumn, and ends in winter, and after this
it begins again. It is that these things may take
place, that the sun rises in the east, and thence
proceeds through the south to the west, and sets in
the north, whence it rises again. It is similar with
churches : the first of them, which was the most
ancient, was as the morning, the spring and the
east: the second, or "the ancient, as the day, the
summer and the south ; the third, as the evening,
the autumn and the west ; and the fourth, as the
night, the winter and the north. From these pro
gressions according to order, the wise ancients
concluded the four ages of the world ; the first of
which they called golden, the second silver, the
third copper, and the fourth iron; with which
metals also the churches themselves were rep
resented in the image seen by Nebuchadnez
zar. Besides, the church appears before the Lord
as one man; and this greatest man must pass

through his several ages, like an individual man ;
namely, from infancy to youth, and through this to
manhood, and at length to old age, and then, when
he dies, he will rise again. The Lord says, " Un
less a grain of wheat, falling into the ground, die,
it remaineth ; but if it die, it beareth much fruit,"
John xii. 24. — T. C. R 762.
General Character of these fonr Churches.
443. In the most anaient times men were in
formed concerning heavenly things, or those which
relate to eternal life, by immediate intercourse with
the angels of heaven ; for heaven then acted as
one with the man of the church, inasmuch as it
flowed in through the internal man into their ex
ternal, whence they had not only illustration and
perception, but also discourse with the angels:
this time was called the golden age, from the cir
cumstance that men were then in the good of love
to the Lord, for gold signifies that good; those
things are also described by paradise in the
Word. Afterwards information concerning heav
enly things, and concerning those which relate to
eternal life, was effected by such things as are
called correspondences and representations, tlie
science of which was derived from the most an
cient [men] who had immediate intercourse with
the angels of heaven. Into those [correspondences
and representations] at that time heaven flowed in
with men, and illustrated ; for correspondences'and
representations are the external forms of heavenly
things ; and in proportion as men at that time were
in the good of love and charity, in the same pro
portion they were illustrated ; for all divine influx
out of heaven is into the good with man, and by
good into truths ; and whereas the man of the
church at that time was in spiritual good, which good
in its essence is truth, therefore those times were
called the silver age, for silver signifies such good.
But when the science of correspondences and of
representations was turned into magic, that church
perished, and a third succeeded, in which indeed
all worship was effected almost by similar things,
but still it was unknown what they signified : this
church was instituted with the Israelitish and
Judaic nation. But whereas information concern
ing heavenly things, or concerning those things
which relate to eternal life, could not be effected
with the man of that church by influx into their
interiors, and thus by illustration, therefore angels
from heaven spake by a living voice with some of
them, and instructed them concerning external
things, and little concerning internal things, be
cause the latter they could not comprehend : they
who were in , natural good received those things
holily, whence those times were called brazen, for
brass signifies such good. But when not even
natural good remained with the man of the church,
the Lord came into the world, and reduced all
things in the heavens and in the hells into order,
to the end that man may receive influx from Him
out of heaven, and be illustrated, and that the hells
might not be any hinderance, and let in thick dark
ness ; then a fourth church commenced, which is
called Christian. In this church, information con
cerning heavenly things, or concerning the tilings
which relate to eternal life, is effected solely by
the Word, whereby man has influx and illustra
tion, for the Word was written both by mere cor
respondences and by mere representatives, which
signify heavenly things ; into which heavenly things
the angels of heaven come, when man reads the
Word: hence by the Word is effected the con
junction of heaven with the church, or of the

112

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

angels of heaven with the men of the church, but
only with those there who are in the good of love
and of charity. But whereas the man of this
church has extinguished also this good, therefore
neither can he be informed by any influx and by
illustration thence, only concerning some truths,
which yet do not cohere with good. Hence these
times are what are called iron, for iron denotes
truth in the ultimate of order ; but when truth is
of such a quality, then it is such as is described in
Daniel : " Thou sawest iron mixed with the clay
of mud ; they shall mix themselves together by the
seed of man, but they shall not cohere the one
with the other, as iron is not mixed together with
clay," ii. 43. From this it may be manifest in
what manner revelations have succeeded from the
most ancient ages to the present ; and that at this
day revelation is only given by the Word; but.
genuine revelation with those, who are in the
love of truth for the sake of truth, and not with
those who are in the love of truth for the sake of
honors and gains, as ends. For if you are willing
to believe it, the Lord is the Word itself, since the
Word is divine truth, and divine truth is the Lord
in heaven, because from the Lord ; wherefore they
who love divine truth for the sake of divine truth,
love the Lord ; and with those who love the Lord,
heaven flows in and illustrates ; whereas they, who
love divine truth for the sake of honors and gains
as ends, avert themselves from the Lord to them
selves and to the world, wherefore with them influx
and illustration cannot be given ; these also, since
in the sense of the letter they keep the mind fixed
in themselves, and in their own fame and glory,
apply that sense to such things as favor their own
loves. —A. C. 10,355.
Necessity for a Church always.
444. The church is like the heart, which so long
as it lives imparts vitality to the neighboring vis
cera and members ; but as soon as it dies, each
and every part of the body dies with it ; for the
whole race of mankind, even those who are out of
the church, derive life from trie church of the Lord
on earth. The reason of this is at the present day
utterly unknown ; but that some idea may be
formed of it, we may observe, that the whole hu
man race resembles the natural body with its sev
eral parts, in which the church acts as the heart ;
and unless there were a church, with which, as
with a heart, the Lord might be united through
heaven" and the world of spirits, disjunction would
ensue, and in consequence of this separation from
the Lord man would instantly perish. Hence,
since the first creation of man a church has always
existed ; for even when about to perish, it still re
mained with some. And this also was the cause
of the Lord's advent into the world ; for unless out
of his divine mercy He had come, all men on the
face of the earth must have . ceased to exist, the
church being then at its lowest ebb, so that scarcely
any good and truth remained. The reason why
man cannot possibly live, unless he have conjunc
tion with the Lord through heaven and the world
of spirits, is, because regarded in himself he is far
viler than the brutes, and if left to himself would
rush headlong to his own destruction and that of
all others, since he desires nothing but the ruin of
them and himself. Order requires one man to love
another as himself, but now each loves himself
more than he does others, and consequently hates
all others in comparison with himself. It is, how
ever, otherwise with the brute animals, their order
being that in which they live ; and hence they

live altogether according to their order, but man
entirely in opposition to his order. Unless, there
fore, the Lord had compassion on him, and con
joined him to Himself by the ministry of angels,
he would never be able to live a single moment.
Of this man is ignorant. — A. C. 637.
445. The earth begins to cease to be inhabited
when there is no longer any church ; for when this
occurs there is no longer any communication ex
isting between man and heaven, on the cessation
of which every inhabitant perishes. — A. C. 931.
446. As the case is with the man of the church
in particular, so also it is with the church in gen
eral, that is, with all who constitute the church of
the Lord : the reason is, because the universal
church before the Lord is as a man, for the heaven
of the Lord, with which the church acts in unity,
is before Him as one man, as may be manifest
from what has been shown concerning heaven as
the grand man, at the close of several chapters in
Genesis ; in consequence of this, the case is simi
lar with the man of the church in particular, for
the man of the church in particular is a heaven, a
church, and kingdom of the Lord in the least
effigy. Moreover the case with the church is as
with man himself, in that there are two fountains
of life with him, namely, the Heart and the
Lungs : it is known, that the first [principle] of his
life is the heart, and the second [principle] of his
life is the lungs, and from these two fountains all
and single things which are in man live. The
heart of the grand man, that is, of heaven and the
church, is constituted by those who are in love to
the Lord, and in love towards the neighbor, thus
abstractedly from persons is constituted by the
love of the Lord and the love of the neighbor ; but
the lungs in the grand man, or in heaven and the
church, are constituted by those who from the Lord
are in charity towards the neighbor, and thence in
faith, thus abstractedly from persons are constituted
by charity and faith from the Lord : but the rest of
the viscera and members in that grand man are
constituted by those who are in external goods and
truths, thus abstractedly from persons, by external
goods -and truths, whereby internal truths and
goods may be introduced. As now the heart first
flows in into the lungs, and into the viscera and
members of the body, so likewise the Lord through
the good of love into internal truths, and through
these into external truths and goods. From these
things it may be seen, that there altogether ought.
to be a church in the earth, and that without it
the human race would perish, for it would be as
man when he dies, when the lungs and heart cease
to be moved ; for which reason it is also provided
of the Lord, that there should always be a church
in the earths, where the Lord is revealed by the
divine truth which is from Him, which divine truth
in our earth is the Word. That this is the case, is
believed scarcely by any one at this day, because
it is not believed that the all of man's life is through
heaven from the Lord ; for he supposes that life is
in himself, and that it can subsist without connec
tion with heaven, that is, through heaven from the
Lord, when yet this opinion is most false. — A. C.
9276.Necessity for a Church on Earth, that a Church
may subsist in the Heavens.
447. It is to be observed, that there is a church
in the heavens as well as on earth, for there also
is the Word ; there are temples also, and sermons
delivered in them, and ministerial and priestly
offices ; for all angels there were once men, and

WRITINGS OF EMANUEL SWEDENBORG.

113

their departure out of the world was only a con
tinuation of their life ; therefore, they are also
perfected in love and wisdom, every one according
to the degree of the affection of truth and good
which he took with him out of the world. The
church among them is here understood by the
woman clothed with the sun, who had upon her
head a crown of twelve stars ; but as the church
in the heavens cannot subsist, except there be also
a church on earth, which is in concordant love and
wisdom, and as this was about to be, therefore the
moon was seen under the feet of the woman, which
here specifically signifies faith, such as it is at this
day, in which there is no conjunction. The rea
son why a church cannot subsist in the heavens
unless there is a church on earth in conjunction
with it, is because heaven where angels are, and
the church where men are, act as one, like the
internal and external in man ; and the internal in
man cannot subsist in its state, unless an external
be conjoined with it; for an internal without an
external is like a house without a foundation, or
like seed upon the ground and not in the ground,
thus like any thing without a root ; in a word, like
a cause without an effect in which it may exist.
From what has been said, it may be seen bow ab
solutely necessary it is that there should be a
church somewhere in the world, where the Word
is, and where the Lord is known thereby. — A. R.
533. When any Church is near its End, a new
Church is always raised up.
448. When the end of the church is at hand, it
is then provided by the Lord that a new church
should succeed, because without a church in which
the Word is, and in which the Lord is known,
the world cannot possibly subsist ; for without the
Word, and thence the knowledge and acknowl
edgment of the Lord, heaven cannot be conjoined
to the human race, nor, consequently, can the di
vine truth proceeding from the Lord flow in with
new hfe ; and without conjunction with heaven,
and thereby with the Lord, man would not be
man, but a beast ; hence it is, that a new church
is always provided by the Lord, when the old
church comes to its end. — A. E. 665.
449. As often as any church is consummated,
that is, becomes no church, because there is no
longer any charity, then, by the providence of the
Lord, a^new church is always raised up ; as when
the Most Ancient Church perished, which was
called Man, then a new one was created of the
Lord, which was called Noah, and which was the
Ancient Church which was after the flood ; and
when this degenerated and became no church, the
representative Jewish and Israelitish Church was
instituted ; and when this became altogether ex
tinct, then the Lord came into the world, and es
tablished a New Church ; and this to the end that
there might be a conjunction of heaven with the
human race, by the church : this, also, is what is
signified by " In thy seed shall all the nations of
the earth be blessed." — A. C. 2853.
The First or Most Ancient Church.
450. This church, above all churches in the uni
versal globe, was from the Divine, for it was in the
good of love to the Lord. Their voluntary and
intellectual made one, thus one mind ; wherefore
they had a perception of truth from good, for the
Lord flowed in, through an internal way, into the
good of their will, and through this into the good
of the understanding, or truth. Thence it is, that
15

that church, in preference to the others, was called
(Adam, or) Man, and also a likeness of God. — A.
C. 4454.
451. The Most Ancient Church enjoyed imme
diate revelation, in consequence of their consocia
tion with spirits and angels, and also by means of
visions land dreams from the Lord ; by virtue of
these, it was given them to know, in a general
way, what was good and true, and when they had
attained this kind of knowledge, then by means
of perceptions they confirmed those genera] ideas
or principles by innumerable others, which were
the particular or individual parts of the general
ideas to which they had relation. Thus certain
common principles were every day confirmed ; for
whatever was not in agreement with them they
perceived was not true, and every thing accordant
with them tbey recognized to be true. Such, also,
is the state with the celestial angels. In the Most
Ancient Church these general principles were ce
lestial and eternal truths ; asj that the Lord rules
the universe, that all goodness and truth are from
him, that all life is from him, and that man's pro
prium is nothing but evil, and that in itself it is
dead ; besides others of a similar nature, in all of
which they received a perception from the Lord,
respecting the innumerable truths, tending to con
firm and harmonize with them. Love with them
was the principal of faith, and by means of love
it was given them of the Lord to perceive what
ever had relation to faith, in consequence of which
faith with them was love, as was said above. — A.
C. 597.
452, The Word in the Most Ancient Church,
which was before the flood, was not a written
Word, but revealed to every one who was of the
church, for they were celestial men, thus in the
perception of good and truth like the angels, with
whom, also, they had fellowship: thus they had
the Word inscribed on their hearts. — A. C. 2896.
Perception of the Most Ancient Church.
453. With the man of the Most Ancient Church,
there was ground in his will, in which the Lord
inseminated goods ; in consequence of which he
was enabled to know and perceive what was true,
or by virtue of love to obtain faith ; but were this
the case now, man must necessarily perish eter
nally, since his will is altogether corrupt. Hence
it may be seen how insemination is effected into
the will and understanding of man. The rna.. of
the Most Ancient Church had revelations, by
which he was initiated from infancy into the per
ception of goods and truths, and as these were in
seminated into his will, he had a perception of
innumerable others without fresh instruction : so
that from one general truth or principle, he be
came acquainted with particular and individual
truths from the Lord, which in the present day
must be first learned to be known. It is scarcely
possible, however, now to acquire a thousandth
part of the knowledge which they possessed ; for
the man of the spiritual church knows only what
he learns, retaining what he thus knows, and be
lieving it to be true ; nay, should he acquire what
is false, he is impressed with this also, as with the
truth ; and since he has no other perception than
that it is so, he becomes so thoroughly persuaded
as to believe it. — A. C. 895.
The Most Ancient performed Holy Worship
in Tents.
454. The reason why the term tent is employed,
in the Word, to represent the celestial and holy

114

COMPENDIUM OE THE THEOLOGICAL AND SPIRITUAL

things of love, is because, in ancient times, they
performed the sacred rites of their worship in
their tents. When, however, they began to pro
fane tents by unholy worship, the tabernacle was
built, and afterwards the temple, and therefore
tents represented all that was subsequently de
noted first by the tabernacle, and afterwards by
the temple. A holy man was also denominated a
tent, a tabernacle, and a temple of the Lord. That
a tent, tabernacle, and temple, have the same sig
nification, is evident from what is written in Da
vid : " One thing have I desired of Jehovah, that
will I seek after ; that I may dwell in the lwuse
of Jehovah all the days of my life, to behold the
beauty of Jehovah, and to inquire in his temple ; for
in the time of trouble he shall hide me in his tab
ernacle ; in the secret of his tent shall he hide me ;
he shall set me upon a rock. And now shall mine
head be lifted up above mine enemies round about
me, and I will offer in his tent sacrifices of shout
ing," Psalm xxvii. 4-6. In the supreme sense the
Lord, as to his human essence, is a tent, a taber
nacle, and a temple ; hence every celestial man is
so denominated, and hence, also, every thing celes
tial and holy. Now, as the Most Ancient Church
was better beloved of the Lord than any which
succeeded, and as men at that time lived alone,
or each with his own family, and celebrated holy
worship in their tents, therefore tents were ac
counted more holy than the temple, which was
profaned. In remembrance of this practice, the
feast of tabernacles was instituted, at the period
when they gathered in the produce of the earth,
and it was ordained that at this feast they should
dwell in tabernacles, like the people of the Most
Ancient Church, Levit. xxiii. 39-44 ; Deut. xvi.
13 ; Hosea xii. 9. — A. C. 414.
Nature of the Worship of the Most Ancient
Church.
455. The man of the Most Ancient Church
offered no other than internal worship, similar to
that prevailing in heaven, for with them heaven
so communicated with man, that they made a one.
This communication was the perception of which
so much has been said above ; and being thus an
gelic, they were also internal men, perceiving, in
deed, the external objects relating to their bodies
and the world, but not caring for them, regarding
all the objects of sense as [types of] something
divine and celestial. Thus, for example, when
looking upon any high mountain, they were im
pressed with no idea of it as a mountain, but with
a sense of its height, and from this they had a
perception of heaven and the Lord. Hence it
came to pass, that tlie Lord was said to dwell on
high, and He Himself was called the Highest and
Most Exalted, and the worship of the Lord was
Subsequently solemnized on mountains. The case
was similar in other instances : thus, when they
recognized the presence of morning, they had no
idea of it as the commencing day, but as the ce
lestial morning, the day-dawn in the mind ; hence
the Lord was called the Morning, the East, and
the Day-Spring. In like manner, when they be
held a tree, with its fruit and leaves, they did not
attend to them, but saw in them, as it were, man
represented, the fruit denoting his love and char
ity, and the leaves his faith ; hence, also, the man
of the church was not only compared to a tree
and a paradise, and the things in man to fruit and
leaves, but they were likewise so called. Such
are they who are in celestial and angelic ideas.
Every one may perceive the fact, that all particu

lar impressions, thus all those derived from the
objects of the senses, as well those which affect
the eye as those which impress the ear, have n-
lation to the common prevailing ideas, and such
a relation that the objects are not at all attended
to, except so far as they coincide with the general
idea. Thus, if the mind be joyful, whatever is
heard or seen appears smiling and happy ; but if
it be affected with sorrow, tften whatever is heard
or seen appears sad and painful. So, also, it is
in other instances ; for the general affection, flow
ing into particulars, modifies them into accord
ance with itself, contrary impressions being unat
tended to, as though they were either absent or
did not exist This was the state of the man of
the Most Ancient Church : whatever he saw with
his eyes gave rise to some celestial idea, and thus
with him all things, both in general and in par
ticular, seemed to possess vitality. Hence it may
appear, that his divine worship was exclusively
internal, and in no respect external. — A. C. 920.
Food of the Most Ancient Men.
456. Eating the flesh of animals, considered in
itself, is somewhat profane ; for the people of the
Most Ancient times never, on any account, ate
the flesh of any beast or fowl, but fed solely on
grain, especially on bread made of wheat, on the
fruit of trees, herbs, milk of various kinds, and
what is produced from them, as butter, &c. To
kill animals, and eat their flesh, was to them un
lawful, being regarded as something bestial ; and
they were content with the uses and services which
they yielded, Gen. i. 23 ; see, also, 29, 30. But
in the course of time, when mankind became cru
el as the wild beasts, yea, much more cruel, they
then first began to slay animals, and eat their
flesh ; and as man had acquired such a nature,
therefore the killing and eating of animals was
permitted, and continues to be so in the pres6nt
day. — A. C. 1002.
The Most Ancient Church composed of several
Churches, differing by Degree.
. 457. By the names which follow, as Seth, Enos,
Cainan, Mahalaleel, Jared, Enoch, Methusaleb,
Lamech, and Noah, are meant so many churches,
the first and principal of which was that denomi
nated Man. Of these churches the primary char
acteristic was the possession of perception, and
therefore the churches of that time were distin
guished by their differences as to perception. It
is permitted me here to relate this circumstance,
that in the universal heaven there exists in all a
perception of good and truth utterly indescribable,
with innumerable differences, so that no two soci
eties possess a precisely similar perception. The
perceptions there prevalent are distinguished into
genera and species, both of which are innumera- ,
ble ; but of these, by the divine mercy of the Lord,
we shall speak more particularly hereafter. Now,
as the genera, species, and varieties of perception
are all innumerable, it must be evident how little
the world knows, at the present day, of celestial
and spiritual subjects, since they are not even
aware what perception is, and if informed, deny
its very existence : and so also in other instances.
The Most Ancient Church represented the celes
tial kingdom of the Lord, even as to the generic
and specific differences of perception ; but as the
nature of perception, even in its most general idea,
is at this day utterly unknown, a description of
the genera and species of the perceptions of these
churches must needs appear strange and obscure.

WRITINGS OF EMANUEL SWEDENBORG.

115

Men were then distinguished into houses, families,
and tribes, and contracted marriage within their
own houses and families, that all the genera and
species of perceptions might exist, and continue
to be derived only as they were propagated with
the peculiar dispositions of parents ; and hence
they who constituted the Most Ancient Church
dwell together even in heaven. — A. C. 483.
458. These three churches, Man, Seth, and
Enos, constitute the Most Ancient Church, yet
with a difference in the perfection of their percep
tions. The perceptive faculty of the first church
was constantly diminishing, and becoming more
external in the succeeding churches, as was ob
served of fruit or its seed, and of the brain. Per
fection consists in the faculty of perceiving dis
tinctly, which is diminished as the perception
becomes less distinct and more common ; and in
this case a more obscure perception succeeds to
that which was clearer, and thus it goes on until
it ceases altogether. — A. C. 502.
459. Enos, as was observed, is a third church,
although still one of the Most Ancient, but less
celestial, and consequently less perceptive, than
the church Seth ; and this latter was not so celes
tial and perceptive as its parent, denominated Man.
These three constituted the Most Ancient Church,
and were, with respect to their successors, as the
germ of fruits or seeds to their investing mem
brane. — A. C. 505.
- [Note  For a full account of the propagation of the Most
Ancient Church, indicated by the various names, from Adam to
Lamech, or to near the time of the deluge, in Genesis v., see A.
C. 468-536.]
Full Account of the Men of the Most Ancient
Church.
460. By the divine mercy of the Lord, it has
been permitted me to converse, not only with those
whom I was acquainted with during their life in
the body, but also with those who are recorded in
the Word as of particular and distinguished char
acter. I have thus had converse with those who
belonged to the Most Ancient Church, which was
called Man, or Adam; and also with some who
belonged to the succeeding churches ; to the in
tent that I might know that, by the names in
the first chapters of Genesis, are only meant
churches ; and also that I might know what was
the character of the men who formed the churches
at that time. I proceed to relate what it was
given me to know concerning the Most Ancient
Churches. 461. They who belonged to the Most Ancient
Church, which was called Man, or Adam, who
were celestial men, are above the head in a very
' high elevation, where they dwell together in the
utmost happiness. They told me that it is sel
dom that others come to them, except, at times,
some who do not come from this earth, but, from,
as they expressed it, the universe. They said,
also, that the reason of their dwelling in such
elevation above the head, was not because they
were high-minded, but in order to govern others
in the same station.
462. I was permitted to see the habitations of
those who belonged to the second and third pos
terity of this Most Ancient Church. They are
very magnificent, extending to a great length, and
variegated with beautiful colors, such as purple
and blue. For the angels have habitations of most
extraordinary magnificence, so' as to exceed all
description; and these I have frequently seen,
they being as really apparent to the eyes of the

beholder as it is possible any thing can be. But
the true ground and origin of such lively appear-;
ances, shall, by the divine mercy of the Lord, be
shown elsewhere. They live in an aura of light,
of, so to speak, a brilliant pearly, and sometimes
diamond-like lustre ; for, in the other life, there
are wonderful auras in numberless variety. It is
a false imagination to suppose that such things do
not there exist, and, in fact, infinitely more than
it is possible for any one ever to conceive. Such
things, indeed, are representatives, like those which
were sometimes seen by the prophets ; but still
they are so real, that they who are in the other
life account them to be real existences, whilst they
consider the things existing in this world as re
spectively not real.
463. They live in the highest degree of light,
with which the light of this world will scarcely
admit of any comparison. It was exhibited to me
by means of a bright flaming light, which, as it
were, beamed forth before my eyes, and they who
belonged to the Most Ancient Church said, that
such, and still more intense, is the light in which
they live.
464. The nature of their speech, such as it was
when they lived in the world, was shown me by a
kind of influx which I cannot describe. It ap
peared that it was not articulate, like that of our
time, but that it was tacit, being produced, not by
external respiration, but by internal. It was also
given me to apperceive the nature of their internal
respiration: it proceeded from the navel towards
the heart, and thus through the lips, without *any
thing sonorous, and it did not enter into the ear of
another by an external way, and strike what is
called the drum of the ear, but by a certain way
within the mouth, in fact, by the passage called at
this day the Eustachian tube. It was further
shown me, that by such speech they were enabled
to express more fully the sentiments of the mind,
and the ideas of thought, than can possibly be
done by articulate sounds, or by sonorous words,
which in like manner are directed by the respira
tion, but such as is external ; for all spoken words
are entirely directed by various applications of
respiration ; but this, with the antediluvians, was
directed much more perfectly, it being done by
internal respiration, and this, as being interior, is
also more perfect, and more applicable and con
formable to the ideas of thought. ' Moreover, they
were able to express the mind's meaning by slight
motions of the lips, and by corresponding changes
of the countenance ; for being celestial men, what
soever was the object of their thought shone forth
and manifested itself from the face and eyes,
which underwent a conformable variation. It was
utterly impossible for them to assume an expres
sion in the countenance which was not in agree
ment with their thoughts. In their days, simula
tion, and much more, deceit, was reckoned a crime
of the greatest enormity.
465. It was shown me to the life, how the in
ternal respiration of the most ancient people flowed
tacitly into a kind of external respiration, and thus
into a tacit speech, perceived by another in his
interior man. They said that that respiration,
with them, underwent variations according to the
state of their love and faith towards the Lord ; the
reason of which they stated to be, because they
had communication with heaven, and therefore it
could not be otherwise ; for they respired with
the angels in whose company they were. The
angels have a respiration, to which internal respi
ration corresponds, and this, with them, undergoes

116

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

variations in a similar manner. For when any
thing contrary to faith and love towards the Lord
presents itself to them, their respiration is strait
ened ; but when they are in the enjoyment of love
and faith, their respiration is free and full. Some
thing of this sort is also the case with every man ;
but with him it is according to his corporeal and
worldly kinds of love, and according to his princi
ples, which when any thing opposes, it causes a
straitness of respiration, but when things are
favorable to them, his respiration is free and full.
But these are variations of the external respira
tion. But concerning the respiration of angels,
more will be said, by the divine mercy of the Lord,
in the following pages.
466. It was further shown me, that the internal
respiration of the men of the Most Ancient Church,
which proceeded from the navel towards the inte
rior region of the breast, in process of time, or in
their posterity, was changed, and retired more
towards the region of the back, and towards the
abdomen, and thus proceeded in a more outward
and downward direction ; and that at length, in
the last posterity of that, church, which was imme
diately before the flood, there remained scarce any
thing of internal respiration, and when, at last, it
was annihilated in the breast, they were of them
selves choked or suffocated ; but that, in some,
external respiration then began, and with it artic
ulate sound, or speech by vocal expressions. Thus
respiration, with the people before the flood, was
according to the state of their love and faith ; and at
length, when there remained no love and no faith,
but the persuasion of what is false, internal respi
ration ceased, and with it ceased all immediate
communication with angels, and likewise all per
ception. >
467. I was informed by the immediate descend
ants of the Most Ancient Church, concerning the
state of perception which they enjoyed, viz., that
they had a perception of all things relative to
faith, almost like the angels, with whom they had
communication, by reason that their interior man,
or spirit, through the medium of internal respira
tion, was joined with heaven ; and that this was a
consequence of their possessing love towards the
Lord and neighborly love \ for thus man is joined
with the angels as to their veriest life, which con
sists in such love. They said further, that they
had the law written in themselves, because they
were principled in love towards the Lord and
towards their neighbor ; and hence, whatever the
laws enjoin was agreeable to their perceptions,
and whatever the laws forbid was contrary there
to; nor had they any doubt but that all human
laws, as well as divine, are founded in love towards
the Lord and neighborly love, and respect such
love as their fundamental principle ; wherefore,
since they possessed in themselves this funda
mental principle from the Lord, they could not but
have perfect knowledge of all things thence de
rived. They believe, also, that all mankind at this
day, who love the Lord and their neighbor, like
wise have the law written in themselves, and are
accepted as good citizens in all places throughout
the earth, as they are in the other life.
468. I was further informed, that the men of
the Most Ancient Church, had the most delightful
dreams, and likewiso visions,, and that what they
signified was at the same time insinuated into
their minds. Hence came their paradisiacal rep
resentations, and many other things of the like
nature. Thus the objects of the "outward senses,
such as terrestrial and worldly things, were to

them as nothing, nor did they perceive any thing
of delight in them, but only in the things which
they signified and represented : wherefore, when
they saw terrestrial objects, they did not think at
all about them, but only about those which they
signified and represented ; which to them were
most delightful, being such things as exist in
heaven, by virtue whereof they saw the Lord
Himself. 469. I have discoursed with the third genera
tion of the Most Ancient Church, who said, that
in their time, during their abode in the world, they
expected the Lord, who was to save the whole
race of mankind ; and that it was then a pro
verbial saying amongst them, that the seed of the
woman should trample upon the serpent's head.
They further said, that from that time it was the
greatest enjoyment of their lives to have children,
and their highest delight to love their partners in
the married state, for the sake of offspring, calling
those delights the most full of enjoyment of all
others, and those enjoyments the most delightful
of all others. They added, that their perception
of these enjoyments and delights was received by
influx from heaven, because the Lord was to be
born. — A. C. 1114-1123.
The Second or Ancient Church.
470. The Most Ancient Church, as has been
often observed, knew, by virtue of love, whatever
related to faith, or, what is the same thing, by vir
tue of the will of good possessed the understand
ing of truth ; but their descendants, inclining,
through hereditary corruption, to subjection to
their lusts, immersed in them, also, the doctri
nals of faith, and hence became Nephilim. When,
therefore, the Lord foresaw that, should man con
tinue to be of such a nature, he would perish eter
nally, he ordained that the will principle should
be separated from the intellectual, and that man
should no longer be formed, as before, by the will
of good, but that by the understanding of truth
he shsuld be endowed with charity, which resem
bles the will of good. This new church, denomi
nated Noah, was thus constituted, and was, there
fore, of an entirely different genius from the Most
Ancient Church.  1. C. 640.
471. Noah, Shem, .Ham, and Japheth, although
they are four, still constitute a one. In Noah, by
whom in general is meant the Ancient Church, are
contained as in a parent, or seed, the churches
thence derived. All those churches denominated
Shem, Ham, and Japheth, constitute, together with
Noah, a church called the Ancient Church. — A. C.
773. 472. The states of the two churches were alto
gether different. That of the Most Ancient Church
consisted in enjoying from the Lord a perception
of goodness, and thence of truth; and that of th.:'
Ancient Church, or Noah, in possessing a con
science of what is good and true. Such as the
difference is between having perception and hav
ing conscience, was that between the states of the
Most Ancient and of the Ancient Church. Per
ception is not conscience : celestial men have per
ception, but spiritual men conscience; and the
Most Ancient Church was celestial, but the An
cient was spiritual. — A. C. 597.
473. The Ancient Church was of a different
genius from the Most Ancient, inasmuch as it was
spiritual, and the characteristic of a spiritual
church consists in man's being regenerated by the
doctrinals of faith; for these being implanted,
conscience is insinuated into him to prevent his

WRITINGS OF EMANUEL SWEDENBORG.

117

acting contrary to the truth and good of faith, and
thus he becomes endowed with charity, which gov
erns his conscience, and under the influence of
which he begins to act. Hence it is evident, that a
spiritual man is not one who supposes faith to be sav
ing without charity, but one who makes charity the
essential of faith, and acts accordingly. — A. C. 765.
474. That man no longer had such communica
tion with heaven as was enjoyed by the man of the
celestial church, may be seen, when it is known
that in the Most Ancient Church they enjoyed in
ternal communication with heaven, and thus
through heaven with the Lord ; they were princi
pled in love towards the Lord (and all who are in
love towards the Lord are as angels, only with
this difference, that they are clothed with a mate
rial body ;) and their interiors were opened, and
continued [perceptibly] open even from the Lord.
It was, however, otherwise with this new church,
which was. not principled in love towards the Lord,
but in faith, and by faith in charity towards the
neighbor ; hence they could not, like the most an
cient people, enjoy internal communication with
heaven, but only external. As it would require a
lengthened detail to describe the particular nature
of both these modes of communication, we will
content ourselves with observing, that every man,
yea, even the wicked, has communication with
heaven, by means of attendant angels ; with a dif
ference, however, as to degrees, as to proximity
and remoteness ; since otherwise man could not
possibly exist The degrees of communication
are indefinite ; the spiritual man not being able to
bear that of the celestial man, because the Lord
dwells in love rather than in faith. This then is
what is signified by Jehovah's shutting him in.
Since those days, heaven has never been open as
it was to the man of the Most Ancient Church ;
for although many in succeeding times have con
versed with spirits and angels, as Moses, Aaron,
and others, yet it has been in a mode differing
altogether from that which prevailed in the prime
val ages.— A. C. 784.
475. The Ancient Church, which after the flood
was established anew by the Lord, was a repre
sentative church; which was such, that all and
each of its externals of worship represented the
celestial and spiritual things which are of the
Lord's kingdom, and in the supreme sense the di
vine things themselves of the Lord ; but its in
ternals of worship all and each had reference to
charity. That church was spread through much
of the Asiatic world, and through several kingdoms
there ; and although they differed as to doctrinals
of faith, still the church was one, because all in
every part of it made charity the essential of the
church.— A. C. 4680.
The Ancient Church was in Representatives
and Significatives.
476. The truths which were with the ancients,
are at this day wholly obliterated, insomuch that
scarcely any one knows that they ever existed,
and that they could be any other than what are
taught at this day ; yet they were totally different ;
the ancients had representatives and significatives
of the celestial and spiritual things of the Lord's
kingdom, thus of the Lord Himself, and they who
understood such representatives and significatives
were called wise ; and also they were wise, for
thus they were able to speak with spirits and an
gels, for angelic speech, which is incomprehensi
ble to man, as being spiritual . and celestial, when
it descends to man, who is in a natural sphere,

falls into representatives and significatives such as
are in the Word, and hence it is that the Word is
a holy code or volume ; for what is divine cannot
be presented or exhibited otherwise before the
natural man, so that there may be a full corre
spondence. And inasmuch as the ancients were
in representatives and significatives of the Lord's
kingdom, in which kingdom is nothing but celestial
and spiritual love, they had also doctrinals, which
treated solely concerning love to God and charity
towards the neighbor, from which doctrinals they
were also called wise : from these doctrinals they
knew that the Lord would come into the world,
and that Jehovah would be in him, and that he
would make the human in himself divine, and
would thus save the human race ; from these doc
trinals they knew also what charity is, viz,, an af
fection of serving others without any end of
recompense ; and also what is the neighbor towards
whom charity is to be, viz., all in the universe, but
still each with discrimination; these doctrinals
are at this day utterly lost, and in place of them
are the doctrinals of faith, which the ancients
accounted as nothing respectively. — A. C. 3419.
Difference between a Representative Church
and the Representative of a Church.
477. A representative church is, when internal
worship is in external ; but the representative of a
church is, when there is no internal worship, yet
nevertheless external ; in each case there are
nearly similar external rituals, namely, similar
statutes, similar laws, and similar precepts ; but
in a representative church, externals correspond
with internals, so as to make- one, whereas in the
representative of a church such correspondence is
not given, because externals are either without
internals, or at variance therewith ; in a represen
tative church celestial and spiritual love is prin
cipal, whereas in the representative of a church
corporeal and worldly love is principal ; celestial
and spiritual love is the internal itself, but where
there is no celestial and spiritual love, but only
corporeal and worldly, the external is without the
internal. The ancient church, which was after
the flood, was a representative church, but that
which was established among the posterity of Ja
cob, was merely the representative of a church.
But that the distinction may appear more evident,
let it be illustrated by examples. In the repre
sentative church divine worship was celebrated on
mountains, because mountains signified celestial
love, and in a supreme sense the Lord, and when
they celebrated worship on mountains, they were
in their holy, because then at the same time in
celestial love. In the representative church also
divine worship was in groves, because groves sig
nified spiritual love, and in a supreme sense the
Lord as to that love, and when they celebrated
worship in groves, they were in their holy, because
at the same time in spiritual love. In the repre
sentative church, when they celebrated divine wor
ship, they turned their faces to the rising of the
sun, because by the rising sun also was signified
celestial love : when they looked also at the moon,
they were filled in like manner with a certain
holy veneration, because the moon signified spirit
ual love : in like manner when they beheld the
starry heaven, because this signified the angelic
heaven, or the Lord's kingdom. In the representa
tive church they had tents or tabernacles, and di
vine worship in them, and this holy, because tents
or tabernacles signified the holy of love and wor
ship: so in numberless other cases. Imthe rep-

118

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

resentative of a church indeed, in the beginning,
divine worship was in like manner on mountains,
and also in groves ; they looked likewise towards
the rising of the sun, and also to the moon and to
the stars, and moreover worship was in tents or
Ubernacles. But because they were in external
worship without internal, or in corporeal and
worldly love, but not in celestial and spiritual
love, and thus worshipped the mountains and
groves themselves, and also the sun; the moon,
and' the stars, as likewise their tents or tabernacles,
and thence made those rituals idolatrous, which in
the ancient church were holy, therefore they were
restricted to what was common, namely, to the
mountain where Jerusalem was, and at last where
Zion was, and to the rising of the sun [as seen]
thence and from the temple, and also to a common
tent, which was called die, tent of assembly, and
finally to the ark in the temple ; and this to the in
tent, that the representative of a church might
exist when they were in a holy external, otherwise
they would have profaned holy things. Hence it
may appear what is the distinction between a rep
resentative church and the representative of a
church ; in general, that they who were of the
representative church, communicated with the
three heavens as to interiors, to which external
things served as a plane ; whereas they who were
in the representative of a church, did not commu
nicate with heaven as to interiors, but still the ex
ternals, in which they were held, might serve as a
plane, and this miraculously of the Lord's Provi
dence, to the intent that somewhat of communica
tion might exist between heaven and man by some
what like a church ; for without the communication
of heaven with man by somewhat of a church,
mankind would perish. — A..C. 4288.
Worship of the Ancient Church.
478. The most ancient people, who were before
the flood, in all and single things, as in mountains,
in hills, in open fields, in valleys, in gardens,
groves, and forests, in rivers and waters, in culti
vated grounds and grounds sewn with grain, in
trees of every kind, also in animals of every kind,
and in the luminaries of heaven, saw somewhat
representative and significative of the Lord's king
dom ; they did not however suffer their eyes, much
less their minds, to remain fixed in the visible
objects, but used them as means of thinking of
things celestial and spiritual in the kingdom of the
Lord; and this to such a degree, that there was
nothing in universal nature but served them as
such a means ; this also is so in itself, that all and
single things in nature are representative, .which
at this day is an arcanum, and scarce believed by
any one. But after the celestial, which is of love
to the Lord, perished, then mankind were no longer
in that state, viz., to see the celestial and spiritual
things of the Lord's kingdom by visible objects as
means or mediums : nevertheless the ancients,
after the flood, from traditions and collected ac
counts, knew that those objects were significative,
and because they were significative, they account
ed them holy, and hence came the representative
worship of the ancient Church ; which Church, as
being spiritual, was not in the perception that it
was so, but in the knowledge, for it was in an
obscure [principle] respectively ; still, however, it
did not worship external things, but by external
things remembered internal, and hence the men of
that church were in the holy of worship, when
they were in representatives and significatives ;
-..they were able also to do this, because they were

in spiritual love, that is, in charity, which they
made ah essential of worship, wherefore the holy
from the Lord could flow into their worship. —
A. C. 2722.
479. The doctrinals of the Ancient Church,
being collected from the Most Ancient, consisted
solely in the explanation of the significative or
enigmatical representations of terrestrial objects;
thus they taught that mountains, morning, and the
east, signified celestial things and the Lord ; and
trees of different kinds, with their fruits, denoted
man, and what is celestial in him: and so in
other instances. Such were the doctrinals collect
ed from the significatives of the Most Ancient
Church, which also imparted a typical character to
their writings ; and as in these representatives
they admired and seemed to themselves even to
behold what was divine and celestial, and also
because of their 'antiquity, worship grounded in
them was begun and permitted. This was the
origin of their worshipping upon mountains, in
groves, and in the midst of trees, and of their
erecting statues in the open air ; until at length
they built altars, and offered burnt offerings, which
afterwards became the principal characteristics of
all worship.— A. C. 920.
Decline of the Ancient Church.
480. The case with the churches after the flood
was this : there were three churches which are spe
cifically mentioned in the Word, viz., the first an
cient church, which was named from Noah; the
second ancient church, which had its name' from
Heber; and the third ancient church, which had
its name from Jacob, and afterwards from Judah
and Israel. As to what concerns the first church,
which was called Noah, it was as a parent of the
succeeding ones, and, as is usual with churches
in their beginnings, it was more pure and unspot
ted ; as appears also from the first verse of this
chapter, where it is said, that it had one lip, that
is, one doctrine, charity being accounted the essen
tial by all the members of the church. But this
church also, as is usual with other churches, in
process of time began to fall away, owing princi
pally to this circumstance, that several of its mem
bers began to affect self-worship, in order thereby
to be distinguished above the rest : " For they said,
Let us build us a city and a tower, and the head
thereof in heaven ; and let us make us a name."
Such persons could not be otherwise in the church
than as a kind of leaven, or as a firebrand causing
a general conflagration. When, from this cause,
the danger of the profanation of what is holy
threatened the church, its state, by the Lord's
providence, was changed after this manner, name
ly, that its internal worship perished, whilst the
external remained ; which is here signified by
Jehovah's confounding the lip of the whole earth.
Hence also it appears, that such worship as is
called Babel did not prevail in the first ancient
church, but in the succeeding churches, when men
began to be worshipped as gods, especially after
death, whence came so many gods of the Gen
tiles — H C. 1327.
The Third or Israelitish Church.
481. That the church, from being idolatrous,
became representative, is a truth which cannot be
known, unless it be first known what is meant by
a representative. The things which were repre
sented in the Jewish church, and in the' Word, are
the Lord and his kingdom, consequently the celes-
| tial things appertaining to love, and the spiritual

WRITINGS OF EMANUEL SWEDENBORG.

119

things appertaining to faith; besides many other
things connected with the former, as are all those
belonging to the church. The things representing
are either persons, or things existing in the world,
or on the earth, in short, whatever is an object of
the senses, insomuch that there is scarce any
object but what is Capable of beirig a representa
tive. It is, however, a general law of represen
tation, that the person or thing which bears the
representation is not at all reflected on, but only
ihat which is represented.. As for example : Every
king, whosoever he was, whether in Judah, or in
Israel, or even in Egypt and other places, might
represent the Lord ; their regal function being
representative of itself, whence even the very
worst of kings might sustain this representation ;
as was done by Pharaoh, who exalted Joseph over
the land of Egypt, by Nebuchadnezzar in Babylon,
(Dan. ii. 37, 38,) by Saul, and the rest of the kings
of Judah and of Israel, of whatsoever character
'they might be : it was involved in the ceremony
of anointing them, by virtue of which they were
called the anointed of Jehovah. In like manner
all priests, how many soever they were, repre
sented the Lord ; the priestly office being represen
tative of itself, whence even wicked and impure
characters could sustain this representation as well
as others ; because, in representatives, the private
character of the person bearing the representation
is not at all reflected on. Nor was representation
confined to men only, but it extended also to
beasts, as in the case of all those which were
offered in sacrifice ; lambs and sheep representing
things celestial, whilst doves and turtles repre
sented things spiritual ; and rams, goats, bullocks,
and oxen, being equally representative, but of
things celestial and spiritual in a lower degree.
And as animated existences bore their representa
tions, so also did things inanimate ; as the altar,
yea, the very stones of the altar ; likewise the ark
and tabernacle with all their appurtenances, as
also the temple with all things belonging to it, as
may be obvious to every one; consequently, the
lamps, the bread, and Aaron's garments. Nor was
representation confined to these things only, but it
included all the rites observed in the Jewish church.
In the ancient churches, representatives extended
to all objects of the senses ; as mountains and
hills ; valleys, plains, rivers, brooks, fountains, and
pools ; groves and trees in general, and each spe
cies of tree in particular, insomuch that eyery tree
had some determinate signification: and thus when
the significative church ceased, these objects be
came representative. From these remarks, then,
may appear what is meant by representatives.
And whereas things celestial and spiritual, or
such as belong to the Lord's kingdom both in
heaven and on earth, were thus capable of being
represented, not only by men of whatsoever qual
ity, but also by beasts and by things inanimate, it
is evident what is meant by a representative church.
The case with respect to representatives was' this :
that, in the sight of spirits and angels, all things
appeared holy which were done according to the
appointed rites ; as when the high priest washed
himself with water, when he ministered in his pon
tifical vestments, or when he stood before the
lighted candles, whatsoever he might be in his
private character, were he even the most impure
of mankind, and even in heart an idolater : so also
in regard to the other priests ; for, as just observed,
in representatives the person was not reflected on,
but the thing represented, altogether abstractedly
from the person ; and abstractedly, likewise, from

the oxen, bullocks, and lambs which were sacri
ficed, and from the blood which was poured out
about the altar, and also from the altar itself, &c.
After all internal worship had perished, and had
become not only merely external, but also idola
trous, this representative church was instituted, in
order that there might be some sort of conjunction
between heaven and earth, or between the Lord,
through heaven and- man, after that conjunction
had perished which had been before preserved by
the internals of worship. — A. C. 1361.
482. That the representative of a church might
exist among them, such statutes and such laws
were given them by manifest revelation, as were
altogether representative ; wherefore so long as
they were in them, and observed them strictly, so
long they were capable of representing. But
when they turned aside from them, as to the stat
utes and laws of other nations, and especially to
the worship of another God, then they deprived
themselves of the faculty of representing ; where
fore they were driven by external means, which
were captivities, overthrows, threats, and miracles,
to laws and to statutes truly representative ; but
not by internal means, like as those who have
internal worship in external. — A. C. 4281.
What it is for the I.ord to be present
representatively.
483. What it is to be present representatively,
may be briefly told. A man who is in corporeal
.and worldly love, and not at the same time in spir
itual or celestial love, his no other than evil spirits
present with him, even when he is in a holy exter
nal ; for good spirits cannot in any wise be present
with such a person, inasmuch as they perceive
immediately what is the quality of man's love ; it
is the sphere which is exhaled from his interiors,
which spirits perceive so manifestly, as man per
ceives by smell the fetid . and filthy substances
which float around him in the air. That nation,
which is here treated of, was in such a state as to
good and truth, or as to Jove and faith. Neverthe
less that they might act the representative of a
church, it was miraculously provided of the Lord,
that when they were in a holy external, and also
then were encompassed about with evil spirits, still
the holy in which they were might be elevated
into heaven ; but this by good spirits and angels
not within them, but without them, for within
them was nothing but emptiness or uncleanness.
Wherefore communication was not given with the
man himself, but with that holy, in which they
were when they put into act the statutes and pre
cepts, which were all representative of the spiritual
and celestial things of the Lord's kingdom : this is
what is signified by the Lord's being representa
tively present with that nation. But the Lord is
present in a different manner with those within the
church, who are in spiritual love and thenCe in
faith. With these there are good spirits and an
gels, not only in external worship, but at the same
time also in internal ; wherefore with them is given
communication of heaven with themselves, for the
Lord flows in through heaven by their internals
into their externals. To these latter the holy of
worship is profitable in another life, but not to the
former. The case is similar with priests and pres
byters, who preach what is holy, and yet live wick
edly and believe wickedly. With such neither are
good spirits, but evil, even when they are in wor
ship which appears holy in its external form ; for
it is the love of self and of the world, or a love
for securing honors and acquiring gain, and there-

120

COMPENDIUM OF THE THEOLOGICAL AND SPIFiITUAL

by reputation, which inflames them, and presents
an affection of what is holy, sometimes to such a
degree, that nothing of pretence is perceived, and
then neither is it credited by themselves; when
yet they are in the midst of evil .spirits, who are
then in a similar state, and aspire and inspire.
That evil spirits can be in such a state, and that
they are so when they are in externals, and are
inflated by self-love and the love of the world, has
been given me to know from manifold experience,
concerning which, by the divine mercy of the
Lord, in the relations which follow at the end of
the chapters. These persons have no communi
cation with heaven in themselves, but they who
hear and apprehend the words which they speak,
if they are in a pious and holy internal, have com
munication ; for it is of no consequence from whom
the voice of good and truth flows forth, provided
their life be not manifestly wicked, for this scan
dalizes. That the nation descended from Jacob
was such, namely, that it was encompassed with
evil spirits, and yet the Lord was representatively
present with them, may appear from several pas
sages in the Word ; for they were very far from wor
shipping Jehovah in heart, inasmuch as they turned
themselves to other gods, and became idolatrous,
as soon as ever miracles ceased; which was a
manifest indication that in heart they worshipped
other gods, and confessed Jehovah with the mouth
alone, and indeed only with this view, that they
might be the greatest, and have preeminence over
all the nations round about. That this people in
heart worshipped an Egyptian idol, and only in
mouth confessed Jehovah on account of miracles,
and among them Aaron himself, is very manifest
from the golden calf which Aaron made for them,
and this but a month of days after that they had
seen so great miracles on Mount Sinai, besides
what they saw in Egypt, concerning which, Exod.
xxxii. That Aaron was also such, is said mani
festly in the same chapter, verses 2-5, and espec
ially verse 35. The same appears also from many
other passages in the books of Moses, in the
book of Judges, in the books of Samuel, and in
the books of the Kings. That they were only in
external worship, but not in any internal, is evi
dent also from this, that they were prohibited from
coming near to Mount Sinai, when the law was
promulgated, and if they touched the mount, that
dying they were to die, Exod. xix. 11-13, chap.
xx. 19; the reason was, because their inter
nal was unclean : again, " That Jehovah dwelt
with them in the midst of their uncleannesses,"
Levit. xvi. 16. The quality of that nation is evi
dent also from tlie song of Moses, Deut. xxxii.
15-43, and from several passages in the prophets.
Hence it may be known, that with that nation
there was not any church, but only the representa
tive of a church ; and that the Lord was present
with it only representatively. — A. C. 4311.
How there was Nothing of a Church in the
Jewish Nation.
484. There must be a conjugial in order that
theue may be a church, namely, the conjugial prin
ciple between truth and good, and also that there
must be an internal in the external, and that without
those two there is nothing of a church : it is here
treated in the internal sense concerning these,
what their quality was in the Jewish church,
namely, that respectively to that nation there was
not any thing internal in the external, but that
respectively to the statutes themselves and the
laws abstracted from the nation, there was. Who

at this day believes otherwise, than that with the
Jewish nation there was the church, yea, that tint ¦
nation was chosen and loved above all others, and
this principally because so many and so great
miracles were wrought with that nation, and be
cause so many prophets were sent to it, and also
because the Word was with it? When yet that
nation in itself had nothing of the church, for it
was.not in any charity, being altogether ignorant
what genuine charity is: it was also void of faith
in the Lord ; it knew that He was to come, but
supposed that it was to raise them above all in the
universe, and because this was not done, it alto
gether rejected him, being unwilling to know aiiy
thing concerning his heavenly kingdom: these,
which are the internal things of the church, tint
nation did not even acknowledge in doctrine, still
less in life; from these considerations alone' it
may be concluded, that there was nothing of tlie
church in that nation. It is one thing for the
church to be with a nation, and another thing for
the church to be in a nation ; as for example, the
Christian church is with those who have the Woid,
and who from doctrine preach the Lord, but still
there is nothing of the church in them, unless
they are in the marriage of good and truth, tint
is, unless they are in charity towards the neighbor,
and thence in faith, thus unless the internals of the
church are in the externals : the church is not in
those who are only in externals separate from in
ternals ; neither also is the church in those who
are in faith separate from charity ; neither is th?
church in those who acknowledge tlie Lord in
doctrine, "and not in life : hence it is evident, tint
it is one thing for the church to be with a nation,
and another thing to be in a nation'. It is treated
in the internal sense in this chapter concerning
the church with the Jewish nation, and in that na
tion : what the quality of the church was with that
nation, is described by the conjunction of Thamar
with Judah under pretext of the duty of the brother
in-law, and what the quality of the church was in
that nation, is described by the conjunction of Ju
dah with Thamar as with a harlot.  1. C. 4899.
Why the Jews, above all others, could act as
a representative Church.
485. What is the nature and quality of their
fantasies and lusts, no one can know, unless he Ins
had some conversation with them in another life ;
and this was granted me in order that I might
know, for occasionally I have there discoursed
with them. They love themselves, and they love
worldly wealth above all others, and moreover
above all others fear the loss of self-honor, and
also the loss of gain ; wherefore also at this day,
as formerly, they despise others in comparison
with themselves, and also with the most intense
application acquire to themselves wealth, and
moreover are timid. Because such has been from
ancient times the quality of that nation, therefore
they could above- other nations be held in a holy
external without any holy internal, and thus could
represent in an external form the things which are
of the church ; these fantasies and these lusts are
what caused such contumacy. This also appears
from several things which are related of them in
the historicals of the Word. After they were
punished, they could be in such external humilia
tion as no other nation could be in, for they could
lie prostrate on the ground for whole days, and
roll themselves in the dust, not raising themselves
up till the third day ; they could also mourn for
several days, go in sackcloth, in tattered garments,

WRITINGS OF EMANUEL SWEDENBORG.

121

with ashes or dust sprinkled on their heads ; they
could fast without intermission for several days,
and meanwhile burst forth into bitter weeping ;
but this was only from bodily and earthly love,
and from the fear of losing 'preeminence and
worldly wealth ; for it was not any thing internal
which affected them, inasmuch as they did not at
all know, nor indeed wish to know, what was in
ternal, as that there is a life after death, and that
there is eternal salvation. Hence it may appear,
that such being their quality, they must of neces
sity be deprived of every holy internal, inasmuch
as this in no wise agrees with such a holy external,
for they are altogether contrary to each other ;
also, that they beyond all others could act as rep
resentative of a church, namely, represent holy
things in an external form, without any internal
holy ; and thus that by this nation might be given
somewhat of communication with the heavens. —
A. C. 4293.
486. That Divine representative worship was
still instituted with that nation, was because rep
resentative worship could be instituted with every
nation, which had holy externals of worship, and
worshipped almost idolatrously : for what is repre
sentative does not respect the person, but the thing,
and it was of that nation above every other nation
altogether to worship external things as holy and
Divine, without any internal ; as to adore their
fathers, Abraham, Isaac, and Jacob, afterwards
Moses and David, as deities, and besides to ac
count holy and as Divine and to worship every
stone and every [piece of] wood, which was in
augurated into their Divine worship, as the arks,
the tables there, the lamp, the altar, the garments
of Aaron, the urim and thummim, and afterwards
the tempie. By such things at that time there was
given of the Lord's Providence a, communication
of the angels of heaven with man : for there must
needs be somewhere a church, or the representa
tive of a church, that there may be communication
of heaven with the human race ; and inasmuch as
that nation, above every other nation, could place
Divine worship in external things, and thus act
the representative of a church, therefore that na
tion was taken. — A. C. 8588.
The Jews' Idea of God.
487. That no one can see Jehovah face to face,
and live, was a thing known to the ancients, and
hence the knowledge thereof was derived to the
posterity of Jacob ; and on this account they so
much rejoiced when they saw any angel, and yet
lived, as in the book of Judges, " Gideon saw that
it was the angel of Jehovah, wherefore Gideon
said, Lord Jehovih, since I have seen the angel of
Jehovah face to face. And Jehovah said unto
him, Peace be to thee; be not afraid; because
thou shalt not die," vi. 22, 23. In the same book :
" Manoah said to his wife, Dying we shall die, be
cause we have seen God," xiii. 22. And in
Moses : " Jehovah said to Moses, Thou canst not
see my faces ; because a man shall not see Me
and live," Exod. xxxiii. 20. That it is said of Mo
ses " that Jehovah spake with him face to face,"
Exod. xxxiii. 11, and that "Jehovah knew him
face to face," Deut. xxxiv. 10, is because He ap
peared to him in a human form adequate to his re
ception, which was external, namely, as an aged
man with a beard sitting with him, as I have been
instructed by the angels. Hence also the Jews
had no other idea of J eho vah, than as of a very ol d
man with a long beard white as snow, who could
do miracles beyond other gods ; not that he was
16

most holy, because they knew not what holy was,
still less in that they could in no wise see the holy
proceeding from him, because they were in cor
poreal and terrestrial love, without any holy in
ternal. — A. C. 4299.
The Jews in Heart believed in several Gods.
488. In the Word it is occasionally said, that
there is none as Jehovah God, also that there is no
God as He ; it was so said in the Word, because
at that time they worshipped .several gods in the
land where the church was, as also in the lands
where the church was not, and every one preferred
his own god to the god of another; they distin
guished them by names, and the God of the Israel
ites and Jews by the name Jehovah. The Jews
and Israelites themselves believed also that several
gods were given, but that Jehovah was greater
than the rest, by reason of miracles ; wherefore
also, when miracles ceased, they instantly lapsed
to the worship of ottrer gods, as is evident from
the historicals of the Word : that there is one
God, and none besides him, they said indeed with
the mouth, but they did not believe with the heart
Hence now it is said in the Word, that Jehovah is
greater than the rest of the gods, and there is none
as He, as in David: "Who is a great God as
Thou ? Thou art a God that doest what is wonder
ful," Psalm lxxvii. 13, 14. Again, " Who is as
Jehovah our God ? " cxiii. 5. Again, " Jehovah is
the great God, and great King above all gods,"
Psalm xcv. 3. Again, " Jehovah is great and ex
ceedingly praised, He is to be feared above all
gods," Psalm xcvi. 4. On this account also Jeho
vah is called God of gods, and Lord of lords,
Psalm cxxxii. 2, 3 ; Dan. ii. 47. That neverthe
less it denotes, in the internal sense, that there is
one God, and none besides Him, is evident from
Isaiah : " Remember the former things from an
age; because I am God, and there is no God
else ; and there is none as I," xlvi. 9. — A. C.
7401. 489. This opinion concerning several gods had
place in the minds of the Jews more than other
nations, as is sufficiently manifest from their fre
quent apostasy to the worship of other gods, so
frequently mentioned in the historical books of the
Word. This nation was so insane that they con
fessed Jehovah oiily with the mouth, but still in
heart acknowledged other gods, which may be
manifest from this, that after they had seen so
many miracles in Egypt, so many likewise after
wards, the sea divided before them, and the army
of Pharaoh immersed therein, the pillar of the
cloud and fire continually appearing, the manna
rained down daily from heaven, and the very pres
ence itself of Jehovah with so great majesty and
so great terror on Mount Sinai, and afterwards
had uttered a confession that Jehovah alone was
God, yet after some weeks, merely because Moses
delayed his return, they demanded for themselves
molten gods to worship, and when these gods were
made by Aaron, they paid them divine worship, by
a festival, by burnt offerings and sacrifices, and by
dances : hence it may be manifest, that the wor
ship of several gods inhered in their hearts. That
this nation was of such a character above every
other nation throughout the earth, is also evident
from Jeremiah : " Hath a nation changed gods, and
hath my people changed their glory for that which
doth not profit ? Be astonished, ye heavens, at this,
and be horribly afraid ; tremble exceedingly : Ac
cording to the number of thy cities were thy eods.
0 Judah," ii. 11, 12, 28. —A. C. 8301.

122

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

How Communication with Angels by. Repre
sentatives was effected.
490. Communication with the angels in heaven
by representatives was effected at that time in this
manner : their external worship was. communicated
with angelic spirits, who are simple, and do not
reflect on things internal, but still are interiorly
good ; such are they who in the Grand Man cor
respond to the skins ; these ,do not' at all attend to
the internal of man, but only to his external ; if
this latter appears holy, they also think holily con
cerning it; the interior angels of heaven saw in
those spirits the things that were represented, con
sequently the celestial .and Divine things which
corresponded ; for with these [spirits] they could
be present, and see those things, but not with man,
except by them : for angels dwell with men in in
teriors, but where there are no interiors, they dwell
in the interiors of simple spirits, for the angels
have no relish except for things spiritual and ce
lestial, which are the interiors contained in repre
sentatives. From these few observations it may
be manifest how communication with heaven could
be given by such a people. — A. C. 8588.
The Representative of a Church could not be
established with the Jews till all Knowl
edge of Internal Things had utterly departed.
491. The case herein is this. The representa
tive of a church could not be established among
them, till the time when they were altogether vas-
tated, that is, when they had no knowledge of in-
, ternal things ; for if they had had a knowledge of
internal things, they might have been affected with
them, and thus might have profaned them. For
holy things, that is, internal truths and goods, may
be profaned by those who know and acknowledge
them, and still more by those who are affected with
them, but not by those who do not acknowledge.
Therefore it was provided of the Lord, that the
genuine representative of the church, that is, the
internal, should depart from the posterity of Jacob,
before they came into the representatives of the
land of Canaan, insomuch that they did not know
any thing at all concerning the Lord. They ex
pected indeed that the Messiah would come into
the world, but to the intent that he might raise
them to glory and eminence above all nations of
the earth, not that he might save their souls to
eternity ; yea, neither did they know any thing of
a heavenly kingdom, nor of a life after death, nor
even of charity and faith. That they might be
reduced to this ignorance, they were kept for sev
eral hundred years in Egypt, and when they were
called out thence, they were ignorant of the very
name of Jehovah, Exod iii. 12-14. And more
over they lost all worship of the representative
church, insomuch that after the precepts of the
decalogue had been promulgated in their presence
from Mount Sinai, within a month of days they re
lapsed to the Egyptian worship, which was of a
golden calf, Exod. xxxii. And because that nation,
which was brought forth out of Egypt, was such,
therefore they all perished in the wilderness, for
nothing was any longer required of them but to
keep the statutes and commandments in external
form, inasmuch as this was to act what was repre
sentative of the church. To this, however, they
could not be brought back who had grown up to
mature age in Egypt, but their children could,
although with difficulty, in the beginning by mira
cles, and afterwards by fears and captivities, as
appears from the books of Joshua and Judges.
Hence it- may be evident, that every genuine or

internal representative of the church departed from
them before they came into the land of Canaan,
where an external representative of the church
was liegun among them in a full form. For the
land of Canaan was the very land itself, where
representatives of the church could be exhibited,
inasmuch as all the places and all the boundaries
there were representative from ancient times. —
A. C. 4289.
Why the Interior Things of the Word were
concealed from the Jews.
492. Inasmuch as the rational human is such,
therefore the Word is written according to man's
conception, and even according to his genius ;
hence it is, that the internal, and external senses
of the Word differ from each other; which may
sufficiently appear from the Word of the Old Tes
tament, where most things are said according to
the apprehension and genius of the people who
lived at that time. On this account so little men
tion is made concerning a life after death, concern
ing eternal salvation, and concerning the internal
man ; for such was the Jewish and Israelitish peo
ple, with whom the church was at that time, that,
if those things had been openly declared, they
would not only not have understood them, but
would also have derided them ; in like manner, if
it had been openly declared to them, that the Mes
siah, or Christ, would come to save their souls to
eternity, this also tbey would have rejected as
nothing, as may appear at this day from the same
nation, before whom if mention be made of any
thing internal, or spiritual, and that the Messiah
shall not be the greatest King on earth, it is de
rided. This was the reason why the Lord spake
in like manner as the Prophets throughout, and
some things by parables, as he himself says in
Matthew : " I speak to them by parables, because
seeing they see not, and hearing they, hear not,
neither do they understand," xiii. 13 ; the seeing
and the hearing are they who are within the
church, who although they see and hear, yet do
not understand. And in John : " He hath blinded
their eyes, and hardened their heart, that they may
not see with their eyes, and understand with the
heart, and convert themselves, and I should heal
them," xii. 40 ; by converting themselves, and
being healed, is implied, that still they would
afterwards reject, and would thereby profane,
which is attended with eternal damnation. Never
theless the Lord laid open the interior things of
the Word in many places, but only for the wise. —
A. C. 2520.
493. On the same account, likewise, all the
mysteries of faith were hidden from them, being
concealed under the representatives of their
church; and the style of the prophetic writings
was, for the same reason, dark and obscure.—
A. C. 302.
494. The church instituted with the Jews was
not a church as to them, but only tlie representa
tive of a church ; for that there may be a church,
there must be with the man of the church faith in
the Lord, and also love to Him, and likewise love
towards the neighbor ; these constitute_ the church.
But these things did not exist with the' people who
were called. Jacob, for they neither acknowledged
the Lord, thus neither were willing to hear of faith
in Him, still less of love towards Him, and not
even towards the neighbor ; for they were in self-
love and the love ot the world, which loves are
altogether opposite to love to the Lord and love
towards the neighbor ; this was inrooted in that

WRITINGS OF EMANUEL SWEDENBORG.

123

people from their first parents : hence it is, that
with that people there could 'not any church be
established, but only those things of the church be
represented. The church is represented, when
man places worship in externals, but in such as
correspond to heavenly things ; then internal
things are represented by external, and the inter
nal things are open in heaven, with which [heaven]
conjunction is thus effected : to the intent there
fore that the Israelitish people might represent,
when their interiors were without the faith and
love of heaven, even full of self-love, and the love
of the world, those interiors were veiled, in conse
quence whereof external things might be commu
nicated with spirits, and by them with angels,
without internal things : wherefore unless the in
ternal things had been veiled, they would also have
been open, and then the representative would have
perished, because filthy things would have burst
forth and contaminated. The Israelitish people,
above all others, were capable of being thus veiled,
because they, above all others, adored external
things, and made all holiness, yea, every thing
Divine, to consist in them. From these things it
may be manifest what is meant by sanctifying,
namely, that it denotes a veiling of the interiors,
that they may appear in the holy of faith, yet not
to themselves, but to the angels with them. — A. C.
8788.
The Jewish Church, and all Things apper
taining to it, representative of the Lord's
Kingdom, and the Arcanum of the Christian
l hurcli.
495. No person of a sound understanding can
suppose that the different animals which were of
fered in sacrifice had no other signification than
that of a sacrifice ; or that an ox, a bullock, or
calf, signified the same as a sheep, a kid, and a
goat, and these the same as a lamb, and that the
like was signified by turtle doves and young
pigeons. Each of these animals had its particular
signification, eis may appear plain from this consid
eration, that one was never on any account of
fered in the place of another : thus the names were
expressly mentioned of those which should be
offered in the burnt offerings and daily sacrifices,
in those of the Sabbaths and feasts, in the freewill
offerings, in the offerings of vows and of thanks
giving, in the trespass and sin offerings, and also
in the offerings of purification ; which would never
have been done, unless somewhat particular had
been represented and signified by each animal.
But what such particular representation and signi
fication was, it would take too much space here .to
explain ; suffice it to know that celestial things
ar^ what are signified by the cattle, and that spir-
i u il things are what are signified by the birds, and
that by each sort of cattle and birds is signified
some particular celestial and spiritual thing. The
Jewish church itself, and all things appertaining to
it, were representative of such things as respect
the Lord's kingdom, to which nothing belongs but
what is celestial and spiritual, that is, nothing but
what has relation to love and faith. This may
plainly enough appear from the signification of
clean and useful beasts, which, inasmuch as in
the most ancient churches they signified celestial
goods, were afterwards made representative in the
church, when a worship merely external, and that
representative, was held in esteem and acknowl
edged. The subject here treated of being con
cerning the state of the church, and it being fore
told what it would be in time to come, this was
shown to Abram by representatives, exactly as

here recorded : but still, in the interna] sense,
they had a spiritual signification and reference, as
must be plain to every one who considers the cir
cumstances. For what need would there have
been to take a heifer of three years old, a she goat
of three years old, a ram of three years old, a tur
tle dove and young pigeon, and to divide them into
two parts, and to place them in such and such a
manner, unless- they all, collectively and individ
ually, had been significative. — A. C. 1823.
496. There was also represented before certain
spirits the tabernacle with the ark ; . for they who
have been greatly delighted with the Word, dur
ing their abode in the world, have such things also
presented to their view ; thus'was then presented
the tabernacle with all its apparatus, viz., with ita
courts, its curtains round about, its veils within, the
golden altar or altar of incense, the table contain
ing the bread, the candlestick, the propitiatory
(mercy seat) with the cherubim ; and at the same
time it was given to the well-disposed spirits to
perceive what each thing signified ; the three
heavens were what were represented by the taber
nacle, and the Lord himself by the testimony in
the ark on which was the propitiatory ; and in pro
portion as their sight was opened, so far they saw
therein things more celestial and divine, of which
they had no 'knowledge in the life of the body, and
what is surprising, there was not the smallest thing
there which was not representative, even to the
hooks and rings ; to instance only the bread which
was on the table, in this as in a representative and
symbol, they perceived that food by which angels
live, thus celestial and spiritual love with their
joys and felicities, and in that love and these feli
cities they perceived the Lord Himself, as the bread
or manna from heaven, besides other particulars
from the form, position, and number of the loaves,
and from the gold encompassing the table, and from
the candlestick whence those things being illumi
nated exhibited still further representations of
things ineffable; and so with the rest; from which
it might appear also, that the rituals or representa
tives of the Jewish church contained in them all
the arcana of the Christian church, and likewise that
they, to whom the representatives' and significa
tives of the Word of the Old Testament are
opened, may know and perceive the arcana of the
Lord's church in the earths, whilst they live in the
world, and the arcana of arcana which are in the
Lord's kingdom in the heavens, when they come
into^ another life. — A. C. 3478.
What Effect the Representatives of the Jewish
Church had in Heaven*
497. What sort of representatives appear in
heaven, is manifest from the prophets, as from
John in the Apocalypse, where mention is made
of candlesticks, chap. i. 12 ; and of a throne, with
twenty-four thrones around it, and of four animals
before the throne, chap. iv. 2, and following verses ;
and of a book with seven seals sealed, chap, v.;
and of horses going forth when the seals were
opened, chap. vi. ; and of angels variousfy clothed,
with vials, chap. ix. x. xv. ; and of a white horse,
chap. xix. ; and lastly of the New Jerusalem,
whose walls, gates, foundation, height, breadth,
and length are described, chap. xxi. xxii. ; similar
things are also mentioned by the other prophets-
All these things are representatives, such as con
tinually appear before the angels in the heavens,
and present in a visible form the divine celestial
things which are of the good of love, and the di
vine spiritual things which are of the good of

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

faith : such things in the sum were represented by
the tabernacle, and by those things which were in
the tabernacle, as by the ark itself, by the table
on which was bread, by the altar of incense, by
the candlestick, and by the rest of the things ;
which, inasmuch as they were the forms of divine
celestial and spiritual things, therefore when they
were seen by the people, at the time they were
engaged in holy worship, then were presented
in heaven such things as were represented, which,
as was said above, were the divine celestial
things which are of the good of love to the Lord,
and the divine spiritual things which are of the
good of faith in the Lord : such an effect'in heaven
had all the representatives of that church. It is
to be known, that spirits and angels are always
with man, and that man cannot live without them ;
in like manner that by them man has connection
with the Lord, and that so the human race sub
sists, and also heaven. Hence it may be manifest,
for what end the representatives, and also the rit
uals of the church, with the Israelitish nation were
instituted : also for what end the Word is given,
wherein all things which are in the- sense of the
letter, correspond to the divine things which are in
heaven, thus wherein all things represent, and all
expressions signify : hence man has connection
with heaven, and by heaven with the Lord ; with
out which connection he would have no life at all,
for without connection with the very Esse of life,
from whom is all the Existere of life, no one has
life. — A. C. 9481.'
Illustration of what a Representative Church
is, and why it is.
498. There are three heavens, the inmost or
third, the middle or second, and the ultimate or
first : in the inmost heaven the good of love to the
Lord reigns, in the middle heaven the gopd of
charity toward the neighbor reigns, in the ultimate
are represented those things which are thought,
are said, and exist in the middle and inmost
heaven. The representatives which are in that
heaven are innumerable, as paradises, gardens,
forests, fields, plains, also cities, palaces, houses ;
and likewise flocks and herds, also animals, and
birds of several kinds, besides numberless other
things ; these things appear before the eyes of
angelic spirits there, more clearly than similar
things in the light of midday on earth, and what
is wonderful, it is apperceived also what they sig
nify. Such things likewise appeared to the proph
ets, when their interior sight, which is the sight
of the spirit, was opened, as horses to Zechariah,
chap. vi. 1-9 ; animals which were cherubs, and
afterwards the New Temple, with all things ap
pertaining to it, to Ezekiel, chap. i. ix. x. xl. to
xlviii. ; a candlestick, thrones, animals which were
also cherubs, horses, the New Jerusalem, and sev
eral other things, to John, which are treated of in
the Apocalypse ; in like manner horses and char
iots of fire to the boy of Elisha, 2 Kings vi. 17 :
similar things appear continually in heaven, before
the eyes of spirits and angels, and are natural
forms, into which the internal things of heaven
close, and in which they are figured, which are
thus rendered visible before the very eyes : these
things are representations. The church therefore
is representative, when the internal holy things,
which are of love and faith from the Lord and to
the Lord, are presented by forms visible in the
world ; as in this chapter and the following, by
the ark, the propitiatory, the cherubs, by the tables
there, by the candlestick, and by the other things

of the tabernacle ; for that tabernacle was so con
structed, that it might represent the three heavens,
and all the things which are therein ; and the ark,
in which was the testimony, was so constructed,
that it might represent the inmost heaven, and the
Lord Himself there ; wherefore the form thereof
was shown to Moses in the mountain, Jehovah
then saying, " That they should make for Him a
sanctuary, and he would dwell in the midst of
them," verse 8. Every one who is gifted with any
faculty of interior thought, may perceive that Je
hovah could not dwell in a tent, but that He dwells
in heaven ; and that that tent could not be called
a sanctuary, unless it had reference to heaven,
and to the celestial and spiritual things which are
there. Let every one think with himself, what
would it be for Jehovah, the Creator of heaven
and earth, to dwell in a small habitation made of
wood, covered over with gold, and encompassed
around with curtains, unless heaven and the things
of heaven had been there represented in form :
for the things which are represented in form, ap
pear indeed in a like form, in the ultimate or first
heaven, before the spirits who are there, but in
the superior heavens are perceived the internal
things which are represented, which things, as
was said, are the celestial things which are of
love to the Lord, and the spiritual things which
are of faith in the Lord. Such were the things
which filled heaven, when Moses with the people
were in an external holy, and adored it as the hab
itation of Jehovah Himself: hence it is evident
what is meant by a representative, also that by it
heaven was present with man, thus the Lord.
Therefore a representative church, when the an
cient church ceased, was instituted with the Is
raelitish people, that by such things there might
be conjunction of heaven, thus of the Lord with
the human race, for without conjunction of the
Lord through heaven, man would perish; for man
has his life from that conjunction. But those rep
resentatives were only external mediums of con
junction, with which the Lord miraculously con
joined heaven : but when conjunction by those
things also perished, then the Lord came into tlie
world, and opened the internal things themselves
which were represented, which are the things of
love and of faith in Him ; these things now con
join : nevertheless the only medium of conjunc
tion at this day is the Word, inasmuch as it is so
written, that all and single things therein corre
spond, and hence represent and signify the divine
things which are in the heavens. — A. C. 9457.
What the Kingdoms of Judges, Priests, and
Kings Avere. and why the Jews were divided
into two Kingdoms.
499. In the representative church with the pos
terity of Jacob, there was first a kingdom of
judges, afterwards a kingdom of priests, and
lastly a kingdom of kings ; and by the kingdom
of judges was represented Divine truth from Di
vine good ; but by the kingdom of priests, who
were also judges, was represented Divine good
from which Divine truth is derived ; and by the
kingdom of kings was represented Divine truth
without Divine good ; but when something of the
priesthood was adjoined also to the regal [office],
then was also represented by kings the Divine
truth, in which there was so much of good as
there was of the priesthood adjoined to the regal
office. All these things were instituted in the
Jewish church, that by them might be represented
states of heaven, for in heaven there are two king-

WRITINGS OF EMANUEL SWEDENBORG.

125

doms, one which is called the celestial kingdom,
and the other which is called the Spiritual king
dom ; the celestial kingdom is what is called the
priesthood, and the spiritual kingdom what is
called the royalty of the Lord ; in the latter Di
vine truth reigns, in the former Divine good : and
because the representative of the celestial king
dom began to perish, when they sought a king,
therefore, that the representative of the Lord's
kingdom in the heavens might still be continued,
the Jews [or tribe of Judah] were separated from
the Israelites, and by the Jewish kingdom was rep
resented the cs-bstial kingdom of the Lord, and by
the Israelitish kingdom his spiritual kingdom.
They who are acquainted with these things may
know the reasons, why the forms of government
with the posterity of Jacob were successively
changed ; why also, when they asked a king,, it
was said to them of Jehovah by Samuel, that by
so doing they rejected Jehovah, that he should not
reign over them, 1 Sam. viii. 7 ; and that then was
declared to them the right of a king, verse 11, and
following verses of the same chapter, by which is
described Divine truth without good. They who
are acquainted with the tilings above mentioned,
may also -know why somewhat of the priesthood
was granted to David ; and also why after the
time of Solomon the kingdom was divided into
two, namely, into the Jewish kingdom and the Is
raelitish kingdom. — A. C. 8770.
The Land of Canaan, in respect to Churches
there.
500. The Most Ancient Church, which was ce
lestial, and before the flood, and also the Ancient
Church which was after the flood, were in the
land of Canaan, and moreover, in several other
kingdoms: hence it came to pass, that all the
nations in that land, and likewise all the regions,
and all the rivers thereof, became representative ;
for the most ancient people, who were celestial
men, through all objects which they saw, perceived
such things as appertain to the Lord's kingdom,
thus also through the regions and rivers of that
land. These representatives, after their times, re-
imined in the Ancient Church, thus also the repre
sentatives of the places in that land. The Word
in the Ancient Church had also thence representa-
t.ve names of places, as had also the Word after
their time, which is called, Moses and the proph
ets ; and because this was so, Abraham was com
manded to go thither, and a promise made him
that his posterity should possess the land, and this
not by reason of their being better than other na
tions, for they were amongst the worst of all, but
that by them a representative church might be in
stituted, in which no attention should be paid to
person or to place, but to the things which were
represented, and that thus also the names of the
Most Ancient and of the Ancient Church might be
retained. — A. C. 3686.
501. In the land of Canaan a church had existed
from the earliest ages, which was the reason why
all the places therein, and in the adjacent countries,
with their mountains and rivers, which are men
tioned in the Word, are made representative and
significative of those things which are the internals
of the church, which a.re what are called its spirit
ual things. — H. D. 5.
Character of the Jewish People.
502. It is here first to be told concerning the
origins of the tribe of Judah, for they are treated
of in this chapter. There are three origins of that

tribe or of the Jewish nation ; one is from Shelah
the son of Judah by the Canaanitish wife, another
is from Perez, and a third from Serah, the sons of
Judah by Thamar his daughter-in-law. That all
the Jewish nation was from these three, sons of
Judah, is evident from the enumeration of the sons
and grandsons of Jacob who came with him into
Egypt, Gen. xlvi. 12 ; also from their classification
according to families, spoken of in Moses : " The
sons of Judah were according to their families ;
to Shelah, the family of the Snelonites ; to Perez,
the family of the Parzites ; to Serah, the family of
the Sarbites," Numb. xxvi. 20, and 1 Chron. iv. 21.
Hence it is evident what was the origin of that
nation ; namely, that a third part thereof was from
the Canaanitish mother, and two third parts from
the daughter-in-law, consequently all from an ille
gitimate bed. What this origin involves and rep
resents, is evident from what follows, namely, that
their interiors were similar, or had a like origin :
that Judah married a Canaanite, involves an origin
from evil which is from the false of evil, for this is
signified in the internal sense by the daughter of a
man a Canaanite ; that he lay with his daughter-in-
law involves and represents damnation from falsified
truth from evil, for whoredom in the Word through
out signifies the falsification of truth. Evil from the
false of evil, is evil of the life from a false doctrinal,
which has been hatched from the evil of self-love,
that is, from those who are in that evil, and confirmed
by the sense of the letter of the Word : such is the
origin of evil with the Jewish nation, and such is the
origin of evil with some in the Christian world, es
pecially with those who in the Word are under
stood by Babel. This evil is such, that it precludes
every way to the internal man, insomuch that there
cannot any thing of conscience be formed therein ;
for the evil which a man does from a false doc
trinal, this he believes to be good because he
believes it to be true, and thus he does it from a
principle of lawfulness, of freedom, and of. delight;
thence heaven is so closed to him, that it cannot
be opened. — A. C. 4818.
503. The Jews had an hereditary evil- which
could not be eradicated by regeneration, because
they did not admit it. That they had such an
hereditary, and that they could not be regenerated, .
is very evident from all those things which are re
lated of them in the Word, and still further from
the following passages in Moses : " Moses called
all Israel, and said unto them, Ye have seen all
things which Jehovah hath done in your eyes in
the land of Egypt to Pharaoh and all his servants,
and to all his land ; and Jehovah hath not given
you a heart to know, and eyes to see, and ears to
hear even to this day," xxix. 2-4. Again: "I
know the device of the people, which they do at
this day, before I introduce them into the land
which I have sworn," Deut. xxxi. 21. And again :
" I will hide my faces from them, I will see what
is their last [end] ; for they are a generation of per
versities, sons in whom is no truth. I would ex
terminate them, I would cause their memory to
cease from man, unless I feared the indignation of
the enemy. Because they are a nation perishing
in counsels, and there is no intelligence in them ;
because their vine is of the vine of Sodom, and
their grapes of the fields of Go'iiorrah: their
grapes are hemlock, the clusters are bitter to them.
Their wine is the poison of dragons, and the cruel
head of asps. Is not this laid up in store with me,
sealed in my treasures ? " Deut. xxxii. 20, 26-34 ;
and in other places very frequently, especially in
Jeremiah.— A.C. 4317.

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL i

[Note. — It must not be understood from the above, that
Bwedenborg meant to teach that no Jew could be regenerated,
but that the Jews as a nation could not be regenerated. For it is
exj>rcs.-!y stated in A. C. 7459, that " few of them are in heaven."
— Compiler.]
504. The evil of self-love is not," as it commonly
appears, the external elation which is called pride,
but it is hatred against the neighbor, and thence a
burning desire of revenge, and the delight of
cruelty : these are the interiors of self-love ; its
exteriors are contempt of others in comparison
with self, and aversion to those who are in spiritual
good, and this sometimes with a manifest elation
or pride, and sometimes without it ; for he who
holds his neighbor in such hatred, interiorly loves
himself alone, and only others whom he regards as
one with himself, thus them in himself, and himself
in them, with a view to himself alone as the end.
.Such are they who are represented by Judah in
the opposite sense ; the Jewish nation also had
been in such loye from the earliest times, for they
had regarded all in the universal earth as the
vilest slaves, and as of no account respectively to
themselves : they have also held them in hatred,
and what is more, when self-love and the love of
the world has not joined them mutually together,
they have even persecuted companions and brethren
with similar hatred; this still remains with that
nation, but inasmuch as they now live by favor in
the lands of strangers, they keep that spirit con
cealed. — A. C. 4750.
505. The lust of gain and avarice has in it that
it not only wishes to possess the whole world, but
also for the sake of gain to plunder every one, yea,
to kill, and it likewise would kill for a trifle, if the
laws did not oppose it : and moreover in the gold
and silver which such a man possesses, he regards
himself as the greatest in power, howsoever he
appeirs to do otherwise in the external form.
Hence it is evident, that in avarice there is not
only the love of the world, but also self-love, and
indeed the most filthy self-love. For with the
sordidly avaricious, elation of mind or pride is not
so conspicuous outwardly, since this, sometimes is
not concerned about wealth for the sake of osten
tation ; neither is it that kind of self-love which is
usually connected with pleasures, for they have
little concern about the body and its food and
clothing ; but it is a love altogether earthly, hav
ing nothing for its end but money, in which it
believes itself not in act but in ability above all.
Hence it may be evident, that in avarice there is a
love of self the lowest and the vilest of all ; where
fore in the other life the avaricious appear to
themselves to be among swine ; and they are,
beyond all others, contrary to all good whatever.
They are thence in such thick darkness that they
cannot in any wise see what is good and what is
true ; that there is any internal of man which lives
after death, they do not at all comprehend, and in
heart deride those who say this. The Jewish na
tion had been such from the beginning, wherefore
it was impossible for any thing internal to be dis
covered manifestly to them, as is evident from the
Word of the Old Testament : and whereas they
are rooted in that worst kind of self-love, there
fore also unless by avarice they were so far re
moved from things internal, and were thence kept
in thick darkness, they would defile interior truths
and goods, and would thus profane them more
than others ; for they cannot profane so long as
they do not acknowledge. Hence it is that the
Lord says of them in John, '• Ye are of your
father the devil, and the desires of your father ye
will to do : he was a murderer from the beginning," \

viii. 44: and of Judas Iscariot, who repre
sented the Jewish -church : "Have not I chosen
you twelve, but one of you is a devil ? " John vi.
70, By him also, in that he sold the Lord, the
like was represented as here by Judah, who said,
Go ye, and let us sell Joseph. — A. C. 4751.
506. That the Jewish nation considers the inter
nal of the church as a harlot, or as false, is very ,
evident. As for example, if any one should tell
them, that the internal of the church is that the
Messiah, who is predicted in the propheticals
of the Word, and whom therefore they expect, is
the Lord, this they reject altogether as false. If
any one should tell them, that the internal of the
church is that the Messiah's kingdom is not worldly
and temporal, but heavenly and eternal, this also
they pronounce to be false. If any one should
tell them, that the rituals of their church repre
sented the Messiah and his heavenly kingdom,
they do not know what this means. If any one
should tell them, that the internal of the church is
the good of charity and the truth of faith, doctrine
and life together, this they regard not otherwise
than false ; in like manner in all other cases ; yea,
at the bare proposition that the church has an in
ternal, they stupidly smile. The reason is, be
cause they are in external things, and indeed in
the lowest of external things, namely, the love of
things earthly, for above all other men they are in
avarice, which is altogether earthly : persons of
such a character cannot possibly have any other
views of the interior things of the church, for they
are more remote from heavenly light than the rest
of mankind, and thus more than others in thick
darkness. — A. C. 4865.
The Jews regard Internal Truth as a Harlot.
507. That the Jewish nation regards internal
truth as a harlot, and if it conjoins itself therewith,
that it does so from lust as of conjunction with a
harlot, may be illustrated by the following cases.
If it is told them that the Word is holy, yea, tint
it is most holy, also that every tittle therein is holy,
they acknowledge it, and conjoin themselves, but
this from such a lust, for they believe it holy in the
letter, and not that a holy flows in through the
holy of the letter, with those who are in the affec
tion of good and of truth when they read it If
they are told that several, who are named in the
Word, are to be venerated as saints, as Abraham,
Isaac, Jacob, Moses, Aaron, David, they acknowl
edge it and conjoin themselves, but from a like
lust : for they believe that those persons were
chosen in preference to others, and are thence
holy, and on this account are to be worshipped as
deities ; when yet they have nothing of holiness
from any other source than this, that they repre
sented the Lord, and a holy representative does
not at all affect the person ; and moreover his own
life awaits every one without distinction after
death. If they are told that the ark with them, the
temple, the altar of burnt offering, the altar of in
cense, the bread upon the table, the candlestick
with the lights, the perpetual fire, the sacrifices,
the perfumes, the oil, also the garments of Aaron,
especially the breastplate on which was the Urim
and Thummim, were holy, they acknowledge it
and conjoin themselves,- but from such a lust; for
they believe those things to have been holy in
themselves, thus that the wood, th.3 stone, the gold,
the silver, the bread, the fire, were holy, and this
interiorly, because Jehovah was in tnein, or that
the holiness of, Jehovah applied to them was ac
tually in them : this is their internal truth, whicli

WRITINGS OF EMANUEL SWEDENBORG.

127

yet is respectively false ; for the holy is only in
good and truth, which is from the Lord in love to
him and in love towards the neighbor, and thence
in faith, thus in none but in living [subjects], that
is, in men who receive those things from the Lord.
Again, if it be told them that the Christian church
is one with the church which was instituted among
them, but that it is internal, whereas this was ex
ternal, so that when the church instituted with
them is divested of its externals and stripped
naked, the Christian church appears, this they do
not acknowledge any otherwise than as a whore,
that is, as false ;. nevertheless some of them, who
are converted from Judaism to Christianity, con
join themselves with that truth, but also from such
a lust Such things in the Word are frequently
called whoredoms. But in regard to those, who
are signified in the Word by Babel, they have like
views of the internal truths of the church, but in
asmuch as they are acquainted with internal things,
and also in childhood acknowledge them, yet in
adult age deny, they are described in the Word
by filthy adulteries and heinous copulations, for
they are profanations. — A. C. 4868.
Cause of the Hatred, Barbarity, and Cruelty
of the .Jews.
508. That the Jewish nation was in the external
without an internal, and therefore believed truth to
be false, and the. reverse, is evident from their doc
trinal, that it was allowable to hate an adversary,
and also from their life, that they hated all who
were not of their religious [principle] ; yea, that
they believed they were doing what was well
pleasing to Jehovah and were serving Him, when
they treated the nations with barbarity and cruelty,
by exposing their bodies, when they were slain, to
be devoured by wild beasts and birds, by cutting
them alive with saws, wounding them with spikes
and axes of iron, and making them pass through
the brick-kiln, 2 Sam. xii. 31 ; yea, it was also
according to their doctrinals, to treat a companion
nearly in a like manner, who for any cause was a
declared enemy : hence it may plainly enough ap
pear, that there was nothing of the internal in
their religious [principle] ; if any one then had
said to them, that such things were against the in
ternal of the church, they would have replied
that this was false. That they were merely in ex
ternal, and were altogether ignorant what the in
ternal is, and led a life contrary to the internal, is
also evident from what the Lord teaches in Mat
thew, chap. v. 21-48.  9. C. 4903.
Iteasons why it is believed that the Jews were
chosen above others for their '. . oodness.
509. They who know nothing concerning the
internal sense of the Word, cannot believe other
wise than that the Israelitish and Jewish nation
was elected above every other nation, and hence
was more excellent than every other, as also they
themselves believed: and what is wonderful, this
is not only believed by that nation itself, but also
by Christians, notwithstanding these latter know,
that that nation is in filthy loves, in sordid avarice,
in hatred, and in self-conceit; and besides that
they make light of, and even hold in aversion, the
internal things which are of charity and faith, and
which are of the Lord. The reason why Chris
tians also believe that that nation was elected above
others, is, because they believe that the election
and salvation of man is from mercy, without regard
to man's life, and thus that the wicked can be re
ceived into heaven alike with the pious and the j

well disposed ; not considering that election is
universal, namely, of all who live in good, and
that the mercy of the Lord is towards every man
who, abstains from evil, and is willing to live in
good, and thus who suffers himself to be led of
the Lord, and to be regenerated, which is effected
by the continuation of his life. Hence also it is,
that most persons in the Christian world believe
also, that that nation will be again elected, and
then will be brought back into the land of Canaan,
and this also according to the sense of the letter.
— A. C. 7051.
510. That the sons of Israel are called the peo
ple of Jehovah, was not because they were better
than other nations, but because they represented
the people of Jehovah, that is, those who are of the
Lord's spiritual kingdom : that they were not bet
ter than other nations, is evident from their life in
the wilderness, in that they did not believe at all'
in Jehovah, but in heart believed in the gods of
the Egyptians ; as is manifest from the golden
calf which they made to themselves, and which
they called their gods, who brought them forth out
of the land of Egypt, Exod. xxxii. 8 ; it is evident
also from their life afterwards in the land of Ca
naan, treated of in the historicals of the Word ;
also from what was said of them in the propheti-
cals of the Word, and, lastly, by the Lord : hence
also it is, that few of them are in heaven, for they
have received a lot in the other life according to
their life : be not therefore willing to believe, that
they were- elected for heaven before others; for
they who believe so, do not believe that' every
one's life remains with him after death ; neither
do they believe that man is to be prepared for
heaven during his whole life in the world, and that
this is effected of the -Lord's mercy, and not that.
they are admitted into heaven from mercy alone,
without any regard to the manner in which they
have lived: such an opinion concerning heaven
and concerning tlie Lord's mercy is induced by
the doctrine respecting faith alone, and respecting
salvation by faith alone without good works ; 'for
the maintainers of this doctrine have no concern
about the life ; hence also- they believe that evils
can be wiped away like filth by water, and thus
that man can be transmitted instantaneously into
the life of good, consequently be admitted into
heaven ; not knowing that if the life of evil was
taken away from the evil, they would have nothing
of life at all ; also that if they who are in the life
of evil, were to be admitted into heaven, they
would feel hell in themselves, and this more griev
ous, the more interiorly they were admitted into
heaven. From these considerations now it may
be manifest, that the Israelites and Jews were not
all elected, but only accepted to represent those
things which are of heaven ; and that there was
an expediency that this should be done in the land
of Canaan, because the church of the Lord had
been there from the most ancient times, and hence
all the places there were made representative of
celestial and divine things : thus also the Word
could be written, wherein names might signify
such things as are of the Lord and of his king
dom. —.#. C. 7439.
The Jews were urgent to be a Church from the
Love of Pre-eminence.
511. That the posterity of Jacob were not
chosen, but were urgent that there might be a
church with them, may appear in several passages
of the Word from its internal historical sense, and
plainly in the following : " Jehovah spake to Mo-

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

ses, Go up hence, thou and the people, whom thou
hast caused -to go up out of the land of Egypt,
into the land which I have sworn to Abraham,
Isaac, and Jacob, saying, To thy seed will I give
it. I will not go up in the midst of thee, because
thou art a stiff-necked people ; lest I consume
thee in the way. When the people heard this evil
word, they mourned, and they laid aside every one
his ornament from upon him ; and Moses took the
tent, and stretched it for himself without the
camp, by removing far from the camp ; and Moses
said to Jehovah, See, Thou sayest unto me, Cause
this people to go up, when Thou hast not made
known to me whom Thou wilt send with me ;
now, therefore, I pray, if I have found grace in
thine eyes, make known to me, I pray, thy way,
that I may know concerning Thee, that I have
found grace in thine eyes ; see also that this na
tion is thy people. He said therefore, My faces
shall go until I shall give thee rest," Exod. xxxiii.
It is here said that Moses caused the people to go
up out of the land of Egypt ; also afterwards, that
they laid aside their ornament, and mourned, and
that Moses stretched his tent without the camp,
and that so Jehovah assented ; thus manifestly
that they themselves were urgent. Again : " Je
hovah said unto Moses, How far will this people
anger Me ? and how far will they not believe in
Me, on account of all the signs which I have done
in the midst of them ? I will smite them with
pestilence, and will extinguish them, and will
make thee into a nation greater and stronger than
them. But Moses supplicated, and Jehovah, being
entreated, said, I will be propitious according to
thy word ; nevertheless I live, and the whole earth
shall be filled with the glory of Jehovah. For as
to all the men who have seen my glory, and my
signs, which I have done in Egypt, and in the wil
derness, yet have tempted Me these ten times,
neither have obeyed my voice, if they shall see
the land which I have sworn unto their fathers, all
that have angered Me shall not see it ; in this wil
derness shall their bodies fall together ; but their
children I will bring in," Numb. xiv. From this
passage also it is evident, that Jehovah willed to
extinguish them, consequently not to establish a
church amongst them, but that they were urgent,
and therefore it was done. — A. C. 4290.
512. They were urgent that a church might be
instituted among them, but this for no other end
than to be distinguished above all nations in the
universal globe, for they were in self love more
than them, and they could not be lifted to eminence
over them by any thing else, than by Jehovah be
ing amongst them, thus also by the church being
amongst them, for where Jehovah is, that is the
Lord, there the church is. That this was the end,
is manifest from several passages in the Word, as
also from these words in this chapter : " Moses
said, Wherein shall it be made known at any time,
that I have found favor in thine eyes, I and thy
people ? Is it not in thy going with us, and our be
ing rendered excellent, I and thy people, above
every people which is on the faces of the ground ? "
verse 16. — A. C. 10,535.
Why the Jews are called in the Word a holy
People.
513. The reason.why that people is called in
the Word the people of Jehovah, the chosen and
beloved nation, is, because by Judah is there meant
the celestial church, by Israel the spiritual cliuich,
and by all the sons of Jacob something of the
church; also by Abraham, Isaac, and Jacob, the

Lord Himself, as likewise by Moses, Aaron, and
David. — A. C. 10,396.
Why the Jews have been to this day pre
served.
514. Inasmuch as the tribe of Judah was of
this character more than the other tribes, and at
this day, as formerly, account the rituals holy,
which may be observed out of Jerusalem, and also
have a holy veneration for their fathers, and a
particular reverence for the Word of the Old Tes
tament, and inasmuch as it was foreseen that
Christians would almost reject that Word, and
would likewise defile its internal things with things
profane, therefore that nation has been hitherto
preserved, according to the Lord's words in Mat
thew, chap. xxiv. 34 ; it would have been otherwise
if Christians, as they were acquainted with things
internal, had also lived internal men ; in this case
that nation, like other nations, would before many
ages have been cut off. — A. C. 3479.
The Error that the Jews are again to be
chosen.
515. The temper of that nation is such, that
above all other nations they adore things external,
thus idols, and are altogether unwilling to know
any thing about things internal ; for they are the
most avaricious of all nations, and avarice, such as
theirs, with whom gold and silver is loved for the
sake of gold and siTver, and not for the sake of
any use, is an affection the most earthly, and which
draws down the mind altogether into the body and
immerses it therein, and closes the interiors to
such a degree, that it is impossible for any thing
of faith and love from heaven to enter. Hence it
is evident how much they are mistaken, who be
lieve that that nation will be again chosen, or that
the church of the Lord will again pass to them,
the rest being rejected ; when yet it would be an
easier matter to convert stones than them to faith
in the Lord. It is believed that the church will
again pass to them, because in the propheticals of
the Word, it is said in many passages that they
are to return : but it is not known that by Judah,
in those passages, by Jacob, and by Israel, is not
meant that nation, but those with whom the church
is. — A. C. 8301.
516. Again, in Jeremiah: "Behold, the days
come, saith Jehovah, that I will sow the house of
Israel and the house of Judah with the seed of
man, and with the seed of beast. Behold, the
days come, saith Jehovah, that I will make a new
covenant with the house of Israel, and with the
house of Judah. But this shall be the covenant
that I will make with the house of Israel ; after
those days, saith Jehovah, I will put my law in
their inward parts, and write it in their hearts, and
will be their God, and they shall be my people,"
xxxi. 27, 31, 33. By the days here spoken of as
to come, and in which these things should take
place, is evidently meant the coming of the Lord ;
wherefore it is not meant that a new covenant
would then be made with the house of Israel and
with the house of Judah, but with a new church
about to be established by the Lord, which is
meant by the house of Israel, and by the house of
Judah, in whose inward parts the law was to be
put, and in whose hearts it was to be written.
That this did not take place with the house of Is
rael, and with the house of Judah, it is well known,
for they entirely rejected all covenant with the
Lord, in like manner as they do at this day. Cov
enant signifies conjunction with the Lord by love

WRITINGS OF EMANUEL SWEDENBORG.

129

to him, from which conjunction the law or divine
truth is put hi them, both in doctrine and life,
which is the law put in their inward parts, and
written in their hearts. To sow the house of Is
rael and the house of Judah with the seed of man,
and with the seed of beast, signifies to reform
those "who are of the new church, by the truths
and goods pertaining to intelligence and affection ;
seed denoting truth, man intelligence, and beast
the good of affection : that beast has this signifi
cation, will be shown in what follows. » Again, in
Zechariah : " Yea, many people and strong na
tions shall come to seek Jehovah of hosts in Jeru
salem, and to pray before Jehovah. Thus saith
Jehovah of hosts ; in those days it shall come to
pass, that ten men shall take hold out of all lan
guages of the nations, even shall take hold of the
skirt of him that is a Jew, saying, We will go
with you : for we have heard that God is with you,"
viii. 22, 23. They who do not know that by a Jew
is understood those who are principled in love to
the Lord, and thence in truths of doctrine, may
easily be induced to believe that these things are
said concerning the Jews, and their introduction
into the land of Canaan, and that all others who
desire to be saved shall then take hold of the
skirt of their raiment, praying that they may be
permitted to accompany them ; but when it is
known that these things are not said concerning
any introduction into the land of Canaan and to
Jerusalem there, and that by a Jew are not under
stood those who are of that nation, but that by
Jerusalem is understood the new church to be es
tablished by the Lord, and by a Jew, every one
who is principled in the good of love to the Lord.
and by the skirt of a Jew, truth derived from that
good, then it may be apprehended what all the cir
cumstances related in that chapter signify, and
these words in particular ; for the subjects there
treated of are the calling together and the acces
sion of the Gentiles to the church, and by a Jew
are understood those who acknowledge the Lord
and love Him, and by taking hold of his skirt is
signified the desire of knowing truth from him,
and by ten men out of all the languages of the
nations are understood all of whatever religion,
ten men signifying all, and the languages of na
tions, their religious principles. From these con
siderations it is evident, how far they wander
from tlie truth who believe that at the end of
time the Jews will be converted to the Lord, and
introduced into the land of Canaan. These
are the same persons who believe that by land,
by Jerusalem, by Israel, and by Judah, in the
Word, are meant the land of Canaan, the city
of Jerusalem, the Israelitish people, and the Jew
ish nrtion: but they who have hitherto so believed
are to be excused, because they khew nothing of
the spiritual sense of the Word, and were there
fore ignorant that by the land of Canaan is signi
fied the church ; by Jerusalem, the same as to
doctrine ; by Israel, those who are of the spiritual
church ; and by Judah, those who are of the ce
lestial church; likewise that where the introduc
tion of Judah and Israel into the land of Canaan,
is treated of by the prophets, the introduction of
the faithful into heaven and the church is under
stood. This introduction took place, when the
Lord came into the world, for then all those who
had lived in the good of charity, and worshipped
God under a human form, and were reserved under^
heaven until the coming of the Lord, were intro-'
duced into heaven after the Lord. had glorified his
humanity. These are they who are understood
17

in many passages in the prophetic Word, where
the captivity of the children of Israel and Judah,
and the bringing them back into their land are
treated of. They also are here understood who
were to be introduced from the earth into the
church, and thence into heaven, after the coining
of the Lord, not only where the Christian religion is
received, but also every where else.
517. The two following passages may be se
lected as examples of those from which the Jews
persuade themselves, and from which also Chris
tians believe, that the Jewish nation will return to
the land of Canaan, and be saved in a special
manner. Thus, in Isaiah : " And they shall bring
all your brethren for an offering unto Jehovah, out
of all nations, upon horses, and in chariots, and in
litters, and upon mules, and upon swift beasts, to
my holy mountain Jerusalem, saith Jehovah, as the
children of Israel bring an offering in a clean
vessel into the house of Jehovah. For as the new
heavens and the new earth which I will make,
shall remain before me, saith Jehovah, so shall
your seed and your name remain," lxvi. 20, 22.
By the new heaven and new earth are understood
the heaven and the church to be formed of those
who should be saved by the Lord, after the glorifi
cation of his humanity. The other passage is
found in the same prophet : " Thus saith the Lord
Jehovah, Behold, I will lift up my hand to the
Gentiles, and set up my standard to the people:
and they shall bring thy sons in their arms, and
thy daughters shall be carried upon their shoulders.
And kings shall be thy nursing fathers, and their
queens thy nursing mothers : they shall bow down
to thee with their face toward the earth, and lick
up the dust of thy feet ; and thou shalt know that
I am Jehovah ; for they, shall not be ashamed that
wait for me," xlix. 22, 23. Throughout the whole
of this chapter the coming of the Lord is treated
of, and also the solvation of those who receive
him, as is evident from verses 6-9 ; consequently
it is not the salvation of the Jews which is there
treated of, much less their restoration to the land
of Canaan. That the Jewish nation is not under
stood in the passages here adduced, may also ap
pear from this circumstance, that it was the worst
of all nations, and idolatrous in heart ; and that
they were not introduced into the land of Canaan,
on account of any goodness and uprightness of
heart, but on account of the promise made to their
fathers, likewise that there were no truths and
goods of the church with them, but only falsities
and evils, and that they were therefore rejected
and expelled from the land of Canaan ; as is evi
dent from all those passages in the Word, in which
that nation is described. — A. E. 433.
If the Internal were opened among the Jews
they would perish.
518. That that nation would perish, if the Di
vine should flow in with them, is evident. The
case herein is this : tbey who are in things external
without an internal, thus in the loves of self and
of the world, are absolutely incapable of receiving
any thing divine ; wherefore the internal with
them is kept closed : if the internal were opened
with them, and the Divine flowed in, they would
altogether perish; for their life is derived from
the loves of self and of the world, and there is a
perpetual opposition and contrariety between those
loves and heavenly loves, and heavenly loves are
the Divine ; wherefore from the influx of the Di
vine their life would be extinguished. — A. C.
10,533.

130

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

Why the Jews were permitted to destroy
other Nations.
519. That the Israelites and Jews destroyed the
nations of the land of Canaan, was because the
former represented spiritual and celestial things,
and the nations represented infernal and diabolical
things, which latter things can in no case be to
gether with the former, for they are opposites. The
reason why it was permitted them to destroy the
nations was, because with them [the Israelites and
Jews] there was not a church, but only the repre
sentative of a church, thus neither was the Lord
present with them except only representatively ;
for they were in externals without an internal,
that is, in worship representative of good and
truth, but not in good and truth. To persons of
such a character it is permitted to destroy, to kill,
to give to slaughter and to the curse ; but it is
not permitted to those who are in externals and at
the same time in internals, inasmuch as these must
act from good, and good is from the Lord. That
the Jews and Israelites were of such a character,
Moses declares openly: " Say not in thine heart,
when Jehovah thy God shall have driven the na
tions before thee, saying, on account of my justice
Jehovah hath brought me to possess this land ;
not on account of thy justice and the rectitude of
thy heart, because thou art a people stiff-necked,"
Deut. ix. 4, 5, &.—A. C. 9320.
Wars, in the Word.
520. Forasmuch as Jehovah, that is, the Lord,
defends man from the hells, that is, from- the evils
and falses which thence continually arise, there
fore He is called Jehovah Zebaoth, that is, Jeho
vah of armies, and by armies are signified the
truths and goods of heaven, and thence of «the
church, in every complex, whereby the Lord re
moves the hells in general, and with every one in
particular ; hence it is that it is attributed to Jeho
vah, that He fights and maintains warfare as a
hero and man of war in battles, as may appear
from the following passages : thus in Isaiah : " Je
hovah Zebaoth descendeth to fight upon Mount
Zion, and upon the hill thereof," xxx. 4 : and in
Zechariah: "Jehovah shall go forth- and fight
against the nations, according to the day of His
fighting in the day of battle," xiv. 3: and in Isa
iah : " Jehovah shall go forth as a hero, as a man
of war He shall stir up zeal, He shall prevail over
His enemies," xiii. 13 : and in Moses : " The war
oi Tehovah against Amalek from generation to
generation," Exod. xvii. 16. These things are
said, because by Amalek are signified those falses
of evil which continually infest the truths and
goods of the church. Moreover by wars, in the
historical parts of the Word, as well those which
are related jn the books of Moses, as those in the
books of Joshua, Judges, Samuel, and the Kings,
are also signified spiritual wars; as the wars
against the Assyrians, Syrians, Egyptians, Philis
tines, and, in the beginning, against the idolatrous
nations in the land of Canaan beyond and on this
side Jordan ; but what they signify in particular
can only be known from a particular knowledge of
the quality of evil and the false signified by the
Assyrians, the Babylonians, the Chaldeans, also by
the Egyptians, Syrians, Philistines, and the rest :
for all the people and' nations who waged war with
the sons of Israel, represented the hells, which
were desirous to offer violence to the church rep
resented by the sons of Israel: nevertheless the
wars actually took place as they are described,
but still they represented, and thence signified,

spiritual wars, inasmuch as there is nothing said
in the Word which is not inwardly spiritual, for
the Word is divine, and what proceeds from the
Divine is spiritual, and is terminated in what is
natural. That the ancients also had a Word both
prophetical and historical, which is now lost, ap
pears in Moses, Numb, xxi., where the prophetical
parts thereof are mentioned, which are there called
Enunciations, and the historical parts also, which
are called the Wars of Jehovah, verses 14 and 27 ;
those histories are called the wars of Jehovah, be
cause thereby are signified the wars of the Lord
with the hells, as is the case also with the wars in
the histories of our Word. Hence now it is that
enemies, adversaries, opposers, persecutors, insur
gents, and moreover all arms of war, as the spear,
the buckler, the shield, the sword, the bow, arrows,
the chariot, and others mentioned in the Word,
signify such things as appertain to combat and de
fence against the hells. Thus again in Moses:
" When thou goest out to war against the enemy,
'and seest the horse and the chariot, many people
more than thou, thou shalt not be afraid of them,
because Jehovah thy God is with thee. The
priest shall say to them, when they draw near to
the battle, Ye approach this day to the battle
against your enemies, let not your heart soften,
neither fear ye, neither tremble, nor be dismayed
before them, for Jehovah, your God, goeth with
you, to fight for you with your enemies, and to
keep you," Deut. xx. 1, 2, 3, 4. He who does not
know that there is a spiritual sense in every part
of the Word may suppose that nothing of a more
interior nature is here understood than what ap
pears in the letter ; howbeit, by war, as. well in
this as other passages, is signified spiritual war,
and hence by horse, chariot, and much people, are
signified the falses of_religion in which they con
fide, and from which they fight against the truths
of the church ; by horse, are signified the falses
of the understanding and reasonings thence de
rived, by chariot, falses of doctrine, and by much
people, falses in general ; whether we say falses,
or those who are principled in falses, it amounts to
the same: that they shall not be afraid of them,
nor tremble, because they are in the truths of the
church from the Lord, and because the Lord" is in
these truths with man, and so from them fights for
man against the hells, which are understood by
enemies in the spiritual sense, therefore it is said,
because Jehovah God is with you, and goeth with
vou to fight for you with your enemies, and to
keep you. —A. E. 734. See also. 1277.
Why, after the Lord's Coming, the Jews were
rejected from the Land of Canaan.
521. When therefore the Israelitish nation were
in external things without internal, and yet some
thing of a church was to be instituted among
them, it was on this account provided by the Lord,
that still communication with heaven might be ef
fected by representatives, which were the external
things of worship with that nation ; but this com
munication was miraculously, effected. But two
things were requisite that this might be effected ;
first, that the internal with them should be alto
gether closed up ; and secondly, that they might
be in a holy external when in worship : for when
the internal is altogether closed up, then the in
ternal of the church and of worship is neither de-
,nied nor acknowledged, being as it were none;
and in this case a holy external may be given and
also be elevated, because nothing opposes and
hinders. On this account also that nation was in

WRITINGS OF EMANUEL SWEDENBORG.

131

plenary ignorance concerning things internal,
which are the things oflove and offaith in the Lord,
and of life eternal by them. But as soon as the
Lord came into the world, and revealed Himself,
and taught love and faith in Himself, then that na
tion, inasmuch as they heard those things, began
. to deny them, and thus could no longer be kept in
such ignorance as before ; therefore they were
then driven out of the land of Canaan, lest they
should defile and profane internal things by denial
in that land, where all places, from the most an
cient times, were made representative of such
tilings as relate to heaven and the church. On
this account, so far as at this day they are ac
quainted with things internal, and confirm them
selves intellectually against them, and deny them,
so far they can no longer be in a holy external,
since what is negative not only closes up the in
ternal, but also takes away what is holy from the
external, thus every thing communicative with
heaven. — A. C. 10,500.
Consummation of the above-named Churches.
522. What consummation is, may be compre
hended from the different Churches; the Most
Ancient Church, which was called Man, was the
most celestial of all ; this in process of time so
degenerated from the good of love, that at length
nothing celestial was left remaining, and then was
its consummation, which is described by the state
of those before the flood. The Ancient Church,
which was after the flood, and was called Noah,
and was less celestial ; this also in process of time
so departed from the good of charity, that nothing
of charity was left remaining, for it was partly
changed into magic, partly into idolatry, and partly
into something dogmatic separate from charity,
and theri was its consummation. Another church
succeeded, which was called the Hebrew Church,
and which was still less celestial and spiritual, ex
ercising a sort of holy worship which consisted in
external rites ; this Church in process of time was
variously deformed, and that external worship was
changed into idolatrous worship, and then was its
consummation. A fourth Church was afterwards
restored amongst the posterity of Jacob, which had
nothing celestial and spiritual, but only its repre
sentative ; wherefore that Church was a Church
representative of things celestial and spiritual, for
they did riot know what their rites represented and
signified : but it was instituted, in order that there
might still be some connection between man and
heaven, such as exists between the representatives
of good and truth, and good and truth itself. This
Church at length so fell away into falses and evils,
that every rite became idolatrous, and then was
its consummation. Wherefore, after this succes
sive decay of the Churches, when in the last of
them the connection between mankind and heaven
was altogether broken asunder, insomuch that
mankind must have perished because there was no
Church, as a medium of connection, and bond of
union ; then the Lord came into the world, and by
the uniting of the Divine Essence with the human
in Himself, He joined heaven with earth, and at
the same time established a new Church, which
was called the Christian Church, which at first was
in the good of faith, and the members lived in
charity among themselves as brethren ; but this
Church, in process of time, and through the oper
ation of divers causes, fell away, and at this day
is become such, that it is not even known that the
fundamental of faith is love to the Lord, and char
ity towards the neighbor ; and although from doc

trine it is said that the Lord is the Savior of man
kind, that there is a resurrection after death, that
there is a heaven and a hell, still few believe it:
inasmuch as such is the state of this Church, its
consummation is not far off. — A. C. 2243.
The Fourth, or Christian Church.
523. This church, namely, the Christian, in its
essence is the same, as to internal form, with the
representative church; but the representatives and
significatives of that church were abrogated after
the Lord came into the world, by reason that, all
and single things represented Him, and conse
quently those things which are of his kingdom, for
these are from Him, and, to use the expression, are
Himself. But between the most ancient church
and the Christian, the difference is such as between
the light of the sun by day, and the lumen of the
moon and the stars by night ; for to see goods by
an internal or prior way, is like seeing in the day
by the light of the sun, whereas to see by an exter
nal or posterior way, is like seeing in the night by
the lumen of the moon or stars. Nearly the like
difference was between the most ancient church
and the ancient, only that they of the Christian
church were capable of being in a fuller lumen, if
they had acknowledged internal things, or had
believed and done the truths and goods which the
Lord taught. The good itself is the same to each,
but the difference is the seeing it in the clear or in
the obscure : they who see in the clear, see innu
merable arcana, almost as the angels in heaven,
and are also affected with what they see : but they
who see in the obscure, scarcely see any thing
without a doubt, and also the things which they
see, mix themselves with shades of night, that is,
•with falses ; nor can they be interiorly affected
thereby. — A. C. 4489.
524. The Christian church is one with the
church instituted with the Jews, only the latter
was external, but the former was internal. — A. C.
4868. 525. The Lord abolished the representatives
themselves because the greatest part of them had
respect to Himself, for the image must vanish when
the effigy itself appears. He established therefore
a new church, which should not be led, as the
former, by representatives to things internal, but
which should know them without representatives ;
and in the place thereof he enjoined only some
external things, namely baptism and the holy sup
per ; baptism that by it they might remember
regeneration, and the holy supper that they might
thereby remember the Lord and his love towards
the universal human race, and the reciprocal [love]
of man to Him. — A. C. 4904.
526. It is known in the church, that all the wor
ship amongst the Israelitish and Jewish nation was
merely external, and that it shadowed forth the
internal worship which the Lord opened, and that
thus worship, before the coming of the Lord, con
sisted in types and figures, which represented true
worship in its just effigy. The Lord himself,
indeed, appeared amongst the ancients ; for He
said to the Jews, " Abraham, your father, exulted
that he might see my day, and he saw and re
joiced ; I say unto you, before Abraham was, I am,"
John viii. 56, 58. But because the Lord then was
only represented, which was done by means of
angels, therefore all the things of the church with
them were made representative ;_but after He came
into the world, those representations vanished ; the
interior reason of which was, because the Lord, in
the world, put on also the Natural Divine, and

132

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

from this He illustrates not only the internal spir
itual man, but also the external natural. — T. C. R.
109. 527. The externals of the ancient church were
all representative of the Lord and of the celestial
and spiritual things of his kingdom, that is, of love
and charity, and faith thence, consequently of such
things as are of the Christian church : hence it is,
when the externals which were of the ancient
church, and also of the Jewish, are unfolded and
as it were unswathed, that the Christian church is
discovered: this was also signified by that the
veil in the temple was rent asunder, Matt, xxvii.
51. — .A C. 4772.
528. In the end of the church, when there is no
faith in consequence of there being no charity, the
interior things of the Word are manifested, which
are to serve the new church for doctrine and life :
this was done by the Lord Himself, when the end
of the Jewish church was at hand, for then the
Lord Himself came into the world, and opened the
interiors of the Word, especially those concerning
Himself, concerning love to Him, and love towards
our neighbor, and concerning faith in Him, which
before lay stored up in the interiors of the Word,
being in the representatives thereof, and thence in
singular the things appertaining to the church and
worship: those truths therefore which the Lord
disclosed, were interior truths, and in themselves
spiritual, which afterwards served the new church
for doctrine and life, according to what was just
said above : but still those truths were not imme
diately received, nor till after a certain period of
time, as is well known from ecclesiastical history ;
the reason was, because they could not be received
before all things in the spiritual world were reduced
to order ; for the spiritual world is conjoined to
the natural world with men, wherefore unless that.
world had been first reduced to order, the goods
of love and truths of doctrine could not be under
stood nor perceived by men in the natural world :
this was the reason why so long a time intervened
before the Christian church was universally estab
lished in the European orb ; for all effects which
exist in the natural world, derive their origins from
causes in the spiritual world, especially those
which concern the things of the church. — A. E.
67a State of the Christian Church.
529. I have been informed, that good in the
will-principle, which was enjoyed by the members
of the most ancient church, was utterly lost among
the antediluvians: but that at this day, with the
members of the Christian church, intellectual good
is beginning to perish, insomuch that very little 'of
it is left remaining ; by reason that they believe
nothing but what they comprehend by their senses,
and that at this day men not ordy reason from the
senses, but also extend such reasonings to divine
arcana, by a philosophy unknown to the ancients.
The consequence of this is-, that intellectual light
is utterly darkened, and the darkness is become so
great as scarcely to admit of being dispersed  4.
C. 2124.
530. That such is the church, does not appear to
those who are in the church, namely, that they con
temn and are averse to all things which are of good
and truth, also that they bear enmities against
those things, and especially against the Lord him
self; for they frequent the temples, hear preach
ing, are in a kind of holy [state] when there, they
go to the sacred supper, and occasionally converse
among themselves in a becoming manner concern

ing those things ; thus do the bad equally as the
good ; they also live among themselves in civil
charity or friendship ; hence it is, that to the eyes
of men no contempt appears, still less aversion,
and less still enmity against the goods and truths
offaith, and thus against the Lord; but these
things are external forms by which one person
seduces another; whereas the internal forms of the
men of the church are altogether unlike, even alto
gether contrary to the external forms : the internal
forms are those which are here described, and
which are as above mentioned ; the real quality of
which appears to'1 the life in the heavens, for the
angels do not attend to any other than things inter
nal, that is, to ends, or to intentions and volitions,
and to thoughts thence ; how unlike these are to
the externals, may be clearly seen from those who
come from the christian world into another life ;
for in another life it is the internals alone, accord
ing to which they there think and speak, inasmuch
as externals are left with the body ; and there it is
manifest, that although they appeared peaceable in
the world, nevertheless they entertained hatred
one against another, and against all things which
are of faith, and especially against the Lord, for
when the Lord is only named before them in
another life, a sphere not only of contempt, but
also of ^version and enmity against him, is mani
festly exhaled and diffused from them, even from
those who in appearance spake piously of him, as
also who had preached ; so also when charity and
faith are named ; such are they in the internal
form, which is there manifested, that if external
restraints had been removed, while they lived in
the world, that is, had they not feared for life, and
the penalties of the laws, and especially if they
had not feared for reputation, on account of the
honors which they affected and aimed at, and on
account of the wealth which they desired and
eagerly sought after, they would have rushed one
against another with intestine hatred, according
to their will-tendencies and thoughts ; and would
have seized the goods of others without any con
science, and likewise would have murdered with
out any conscience, most especially the innocent.
Such are christians at this day as to their interiors,
except a few who are not known; whence it
appears what is the quality of the church, — A. C.
3489. 531. That within the church, at this day, faith
is so rare, that it can scarcely be said to exist at
all, was made evident, from many of the learned
and many of the simple, whose spirits were ex
plored after death, as to what their faith had been
in this world ; and it was found that every one of
them supposed faith' to be bare believing, and per
suading themselves that it was so ; and that the
more learned of them placed it entirely in believ
ing, with, trust or confidence, that they are saved
by the Lord's passion, and His intercession, and
that hardly one among them knew that there is no
faith, if there is no charity or love ; nay, that they
did not know what charity to the neighbor is, nor
the difference between thinking and willing. For
the most part, they turn their backs upon charity,
saying that'eharity does nothing, but that faith is
alone effective. When it was replied to them, that
charity and faith are one, as the will and the intel
lect are one, and that charity has its seat in the will,
and faith in the intellect, and that to separate the
one from the other is, as it were, to separate the
will from the intellect, this they did not under
stand ; whence it was made evident to me that
scarcely any faith exists at the present day. This

WRITINGS OF EMANUEL SWEDENBORG.

also was shown them to the life : they who were in
the persuasion that they had faith, were led to an
angelic society, where genuine faith existed; and
when they were made to communicate with it, they
clearly perceived that they had no faith, which
afterwards, moreover, they confessed in the pres
ence of many. The same thing was also made
apparent by other means to those who had made a-
profession of faith, and had thought they believed,
without having lived the life of faith, which is
charity; and they all confessed that they had no
faith, because they had nothing of it in the life of
their spirits, but only in some thought extrinsic to
it, whilst they lived in the natural world. Such is
the. state of the church at this day, namely, that in
it there is no faith, because there is no charity ;
and where there is no charity, there is no spiritual
good, for that good exists from charity alone. It
was declared from heaven that there is still good
with some, but that it cannot be called spiritual,
but natural good, because Essential Divine Truths
are in obscurity, and Divine Truths introduce to.
cjiarity, for they teach it; and regard it as their
end and aim ; whence no other charity can exist
than such as accords with the truths which form it.
The Divine Truths from which the doctrines of the
churches are derived, respect faith alone, on which
account they are called the doctrines of faith, and
have no respect to life ; but truths which regard
faith alone, and not life, cannot make man spiritual,
for so long as they are external to the life they are
only natural, being merely known and thought of
like common things : hence it is that spiritual good
is not given at the present day, but only natural
good with some. — L. J. 37, 38.
532. " For then shall be great tribulation, such
as was not "from the beginning of the world to this
time, no, nor ever shall be ; and except those days
should be shortened, there should no flesh be
saved" (Matt. xxiv. 21, 22); speaking of the last
time of the church, when judgment takes place.
That such is the state of the church at this day,
may be known solely from these considerations,
that the greatest part of the Christian world is
occupied by those who have transferred to them
selves the divine power of the Lord, and would
fain be worshipped as gods, and who invoke dead
men, and scarce any of them the Lord ; and that
the rest of the church make God three, and the
Lord two, and place salvation, not in amendment
of life, but in certain words breathed out in a
devout tone of voice ; consequently not in repent
ance, but in a confidence that they are justified
and sanctified, provided they do but fold their
hands and look upwards, and utter some custom
ary form of prayer. — A. R. 263.
533. The reason why adulteries are held less in
abhorrence with Christians than with the gentiles-,
yea, than with some of the barbarous nations, is,
because in the Christian world, at this day, there
is not the marriage of good and truth, but the
marriage of evil and the false ; for the religion
and doctrine of faith separated from good works,
is a religion and doctrine of truth separated from
good, and truth separated from good is not truth,
but, interiorly looked into, is the false, and good
separated from truth is not good, but, interiorly
looked into, is evil ; hence .there is in the Christian
religion at this day a. doctrine of the false and evil,
from which origin flows in the lust and favor of
adultery from hell ; and hence it is, that adulteries
are believed to be allowable, and are practised
without shame in the Christian world : for,..as has
been said above, the conjunction of evil and the

false is spiritual adultery, from which, according to
correspondence, exists natural adultery. — A. E.
1008. 534. Those who are out of the Church, and are
called Gentiles, live a much more moral life than
they who are within the Church, and far more
easily embrace the doctrine of true faith. This is
very evident from the state of souls in another
life ; for the worst of all are those who come from
the so called Christian world, bearing a mortal
hatred both against their neighbor and the Lord,
and being more addicted to adultery than any
other people on the face of the earth. — A. C.
1032.
End of the First Christian Church, and the
Second Coming of the Lord.
535. The greatest part of mankind believe, that
when the last judgment comes, all things are to be
destroyed which are in the visible world, namely,
that the earth will be consumed by fire, the sun
and the moon will be dissipated, and the stars will
vanish away ; and that a new heaven and a new
earth will afterwards spring forth : this opinion
they have conceived from prophetic revelations,
wherein such things are mentioned : but the last
judgment is nothing else than the end of the
church with one nation, and its beginning with
another, which end and which beginning then have
place, when there is no longer any acknowledg
ment of the Lord, or, what is the same, when
there is no faith ; no acknowledgment or no faith
is, when there is no charity, for faith cannot possi
bly exist but with those who are in charity. That
then is an end of the church, and a translation
thereof to others, appears minifest from all those
things, which the Lord himself taught and fore
told in the evangelists, concerning that last day,
or concerning the consummation of the age, viz.,
in Matthew, chap, xxiv ; in Mark, chap, xiii ; and
in Luke, chap, xxi : but inasmuch as those pas
sages cannot be comprehended by any one with
out a key, which is their internal sense, it is per
mitted to unfold in order the things which are
there, beginning here with these words in Mat
thew : " The disciples came to Jesus, saying, Tell
us w,hen shall these things be, and what is the
sign of thy coming, and of the consummation of
the age. And Jesus answering, said unto them,
See that no one seduce you ; for many shall come
in my name, saying, I am Christ, and shall seduce
many: but ye shall hear of wars and rumors of
wars ; see that ye be not disturbed ; for all these
things must needs be, but the end is not yet.
For nation shall be stirred up against nation, and
kingdom against kingdom ; and there shall be
famines, and pestilences, and earthquakes. But
all these things are the beginning of sorrows,"
xxiv. 3-8. They who keep in the sense of the
letter, cannot know whether these, and the partic
ulars which follow in this chapter, were spoken
concerning the destruction of Jerusalem and the
dispersion of the Jewish nation, or concerning tha
end of days, which is called the last judgment ;
but they who are in the internal sense see clearly,
that it is here treated concerning the end of the
church, which end is what is here and elsewhere
called the coming of the Lord, and the consum
mation of the age : and inasmuch as this end is
here understood, it may be known that all the
above particulars signify things pertaining to the
church ; but what they signify may appear from
each particular in the internal sense ; as that
"many shall come in my name, saying, .1 am

134

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

Christ, and shall seduce many," where name does
not signify name, nor Christ, Christ; but name
signifies that by which the Lord is worshipped,
and Christ signifies truth itself; thus, that there
would come those who would say, This is of faith,
or, This is true, when yet it is neither of faith,
nor true, but false ; that they should hear of wars
and rumors of wars, is, that there would exist dis
putes and litigations concerning truths, which are
wars in the spiritual sense ; that nation should be
stirred up against nation, and kingdom against
kingdom, signifies that evil would combat with
evil, and false with false ; and there shall be fam
ines and pestilences, and earthquakes in divers
places, is that there would be no longer any
knowledges of good and of truth, and thus that
the state of the church would be changed, which
is an earthquake (motion of the earth). — A. C.
3353. 536. " But immediately after the affliction of
those days," signifies a state of the Church as to
the truth which is of faith, which state is treated
of in what precedes ; desolation of truth in (he
Word throughout is called affliction. Hence it is
evident, that by these words is signified that there
will be no charity when there is no longer any
faith ; for faith leads to charity, because it teaches
what charity is, and charity receives its quality
from the truths which are of faith, whereas the
truths of faith receive their essence and their life
from charity. " The sun shall be obscured, and
Jhe moon shall not give her light," signifies love to
the Lord, which is the sun, and charity towards
the neighbor, which is the moon ; to be obscured
and not to give light, signifies that they would not
appear, thus that they would vanish. The reason
of this signification of the sun and moon is, be
cause the Lord in another life appears as a sun to
those in heaven who are in love to Him, who are
called celestial, and as a moon to those who are in
charity towards the neighbor, who are called spir
itual. The sun and moon in the heavens, or the
Lord, is never obscured, nor loses light, but shines
perpetually, thus neither is love to Him at any
time obscured with the celestial, nor charity to
wards the neighbor with the spiritual in the heav
ens, nor on the earth with those with whom those
angels are, that is, who are in love and charity ;
but with those who are in no love and charity, but
in the love of self and of the world, and thence in
hatreds and revenges, these occasion the above
obscurity to themselves. The case herein is as
with the sun of the world, the sun shines perpetu
ally, but when clouds interpose themselves, it does
not appear. " And the stars shall fall from heaven,"
signifies that the knowledges of good and truth
shall perish. Nothing else is signified in the Word
by stars, whenever they are named. " And the
powers -of the heavens shall be moved," signifies
the foundations of the Church, which are said to
be moved and shaken, when those things perish ;
for the Church in the earths is the foundation of
heaven, since the influx of good and truth through
the heavens from the Lord ultimately terminates in
the goods and truths of the man of the Church ;
thus when the man of the Church is in such a per
verted state, as no longer to admit the influx of
good ^nd truth, then the powers of the heavens are
said to be moved ; on which account it is always
provided by the Lord, that somewhat of a Church
should remain, and when an old Church perishes,
that a new one should be established. " And then
shall appear the sign of the Son of Man in heaven,'
signifies the appearing then of Divine Truth ; sign

denotes an appearing ; the Son of Man, the Lord
as to Divine Truth. This appearing, or this sign,
is what the disciples were inquiring about, when
they said unto the Lord, " Tell us when shall these
things come to pass, especially what is the sign of
thy coming, and of the consummation of the age,"
verse 3 of this chapter ; for they knew from the
Word, that when the age was consummated, the
Lord would come ; and they knew from the Lord,
that He would come again, and thereby they
understood that the Lord would come again into
the world, not as yet knowing, that as often as the
Church has been vastated, so often has the Lord
come. Not that He has come in person as when
He assumed the Human by nativity, and made this
Divine, but by appearings; either manifest, as
when He appeared to Abraham in Mamre, to
Moses in the bush, to the people of Israel on
Mount Sinai, and to Joshua when he entered the
land of Canaan ; or not so manifest, as by the
inspirations whereby the Word [was given], and
afterwards by the Word ; for in the Word the
Lord is present, since all things of the Word are
from Him and relate to Him, as may appear mani
fest from what has been so frequently shown
before on the subject. This latter appearing is
what is here signified by the sign of the Son of
Man, and what is treated of in this verse. " And
then shall all the tribes of the earth mourn," sig
nifies, that all shall be in grief who are in the good
of love and in the truth of faith. That mourning
has this signification, may be seen in Zechariah,
chap. xii. verses 10-14; and 'tribes signify all
things of good and truth, or oflove and faith, con
sequently those who are in them ; they are called
tribes of the earth, because they are signified who
are within the Church. Earth denotes the Church.
" And they shall see the Son of Man coming in
the clouds of the heavens, with power and much
glory," signifies, that then the Word shall be re
vealed as to its internal sense, in which the Lord
is. The Son of Man, is Divine Truth which is
therein. Cloud is the literal sense ; power is pred
icated of the good, and glory of the truth, which
are therein. This coming of the Lord is what is
here understood, but not that He will appear in
the clouds according to the letter. It now follows
concerning the establishment of a New Church,
which is effected when the old is vastated and
rejected. " He shall send forth His angels with a
trumpet and a great voice," signifies election, not
that it is effected by visible angels, still less by
trumpets, and by great voices, but by an influx of
holy good and holy truth from tlie Lord by angels,
wherefore by angels in the Word is signified some
what of the Lord, in the present case such things
as are from the Lord and relate to the Lord. By a
trumpet and a great voice is signified evangelizing,
as also in other passages in the Word. " And
they shall gather together the elect from the four
winds, from the extreme of the heavens even to
the extreme thereof," signifies the establishment
of a New Church. The elect are they who are in
the good of love and faith ; the four winds, from
which they shall be gathered together, are all
states of good and truth ; the extreme of the
heavens to the extreme thereof, denotes the inter
nal and external things of the Church. These
then are what are signified by those words of the
Lord. — A. C. 4060.
537. It is read in many places, that the Lord is
to come in the clouds of heaven, as Matt. xvii. 5 ;
xxiv. 30; xxvi. 64; Mark xiv. 61, 62; Luke ix. 34,
35 ; xxi. 27 ; Rev. i. 7 ; xiv. 14 ; Dan. vii. 13. But

WRITINGS OF EMANUEL SWEDENBORG.

135

hitherto no one has known what was meant by the
clouds of heaven: they have believed that He
would appear in them in person. But that, by the
clouds of heaven, is meant the Word in the sense
of the letter, and by glory and virtue, in which also
He is then to come, Matt. xxiv. 30, is meant the
spiritual sense of the Word, has been hitherto con
cealed, because no one has ever yet even conjec
tured, that there is in the Word any spiritual sense,
such as it is in itself. Now, because the spiritual
sense of the Word has been opened to me by the
Lord, and it has been given to me to be together
with angels and spirits in their world, as one of
them, it has been discovered, that by the clouds of
heaven is meant the Word in the natural sense,
and by glory, the Word in the spiritual sense, and
by virtue, the power of the Lord by means of the
Word. That the clouds of heaven signify that,
may be seen from these passages in the Word :
" Not like the God of Jeshurun, riding in heaven,
arid in magnificence upon the clouds," Deut xxxiii.
26, 27. " Sing unto God, praise His name, extol
Him that rideth upon the clouds" Psalm lxviii. 4.
" Jehovah riding upon a swift cloud," Isaiah xix. 1.
To ride signifies to instruct in divine truths from
the Word ; for a horse signifies the understanding
of the Word. Who does not see that God does
not ride upon the clouds ? Again ; " God rode
upon cherubs, and made his pavilion the clouds of
the heavens," Psalm xviii. 10-13. Cherubs also
signify the Word. "Jehovah bindeth the waters
in his clouds ; He spreadeth out his cloud over, his
throne," Job xxvi. 8, 9. " Give strength to Jeho
vah, strength upon the clouds," lxviii. 34. " Jeho
vah hath created upon every habitation of Zion a
cloud by day, for upon all the glory there shall be
a covering," Isaiah iv. 5. The Word, in the sense
of the letter, also was represented by the cloud in
which Jehovah descended upon mount Sinai, when
He promulgated the law : the things of the law
which were then promulgated were the first fruits
of the Word. For confirmation these things also
are to be added. There are clouds in the spiritual
world as well as in the natural world, but from
another origin. In the spiritual world there are
sometimes bright clouds above the angelic heav
ens, but dark clouds over the hells : the bright
clouds over the angelic heavens signify obscurity
there, from the literal sense of the Word ; but
when those clouds are dispersed, they signify that
they are in its clear light from the spiritual sense ;'
hut the dark clouds over the hells signify the falsi
fication and profanation of the Word. The origin
of this signification of clouds in the spiritual world,
i;*, because the light which proceeds from the Lord
as a sun there, signifies divine tjruth; wherefore
He is called the Light, John i. 9 ; xii. 35. Thence
it is that the Word itself, which is kept in the
recesses of the temples there, appears encom
passed with a bright light, and the obscurity of it
is induced by clouds.— T. C. R. 776.
538. That clouds signify divine truths in the ulti
mates is from appearances in the spiritual world,
Clouds appear there in various light; in the inmost
or third heaven in a flaming light, in the middle or
second heaven in a white light, and in the ultimate
or first heaven in a light more dense ; and every
one there knows that clouds signify divine truth
from the Lord, passing through the angels : for
when the Divine Truth proceeding from the Lord,
which is itself the light of heaven, -passes through
the angels, it appears as a cloud, more rare or
dense according to their intelligence. Such clouds
I have frequently seen, and I also perceived what

they signified. Hence it is, that by clouds, such as
those which appear before the eyes of men in the
world, is signified divine truth in ultimates ; and
because the Word, in the letter, is divine truth in
ultimates, such is the signification of clouds. —
A. E. 36.
539. The reason that He is not to appear in per
son, is because, since his ascension into heaven, He
is in the glorified Human ; and in this He cannot
appear to any man, unless He first open the eyes
of his spirit; and these cannot be opened in any
one who is in evils, and thence in falses ; thus not
in any of the goats which He sets at the left hand.
Wherefore, when He manifested Himself to the
disciples, he first opened their eyes ; for it is read,
"And their eyes were opened, and they knew
Him ; but He became invisible to them," Luke
xxiv. 31. The case was similar with the women
at the sepulchre after the resurrection ; wherefore
they at that time also' saw angels sitting in the
sepulchre and speaking with them, whom no man
can see with the material eye. That neither did
the apostles, before the Lord's resurrection, see the
Lord in the glorified Human, with the eyes of the
body, but in the spirit (which appears, after awak
ing, as if it were in sleep), is evident from his
transfiguration before Peter, James, and John, in
that "their eyes were heavy with sleep," Luke ix.
32. Wherefore, it is a vain thing to believe that
the Lord is to appear in the clouds of heaven in
person ; but He is to appear in the Word, which is
from Him, thus is Himself. — T. C. R. 777.
The Fifth or New Church.
540. It is according to divine order, that a new
heaven should be formed before a New Church on
earth; for the church is internal and external, and
the internal church makes one with the church in
heaven, thus with heaven ; and the internal is to
be formed before the external, and afterwards the
external by the internal : that it is so, is known
among the clergy in the world. As^ this new
heaven, which makes the internal of man, increas
es, so far the New Jerusalem, that is, the New
Church, comes down from that heaven ; wherefore,
this cannot be done in a moment, but it is done as
the falses of the former church are removed ; for
what is new cannot enter where falses have been
ingenerated, unless these are eradicated, which
will be done among the clergy, and thus among
the laity.— T. C. R. 784.
541. It is to be observed that, after the last judg
ment, which was accomplished in the spiritual
world, in the year 1757, and which forms the sub
ject of a small treatise published in London in
1758, a new heaven was formed from among
Christians, from those only, however, who admitted
the Lord to be the God of heaven and earth,
according to his own words in Matthew xxviii. 18 ;
and likewise repented in the world of their evil
works : from this heaven the New Church on earth,
which is the New Jerusalem, descends, and will
continue to descend. That this church will ac
knowledge the Lord only is evident from these
words in the Apocalypse : " There . came unto me
one of the seven angels, and talked with me, say
ing, Come hither ; I will show thee the bride, the
Lamb's wife ; and he showed me that great city,
the holy Jerusalem, descending out of heaven
from God." And in another place : " Let us be
glad and rejoice, for the time of the marriage of
the Lamb is come, and his wife hath made herself
ready ; blessed are they which are called unto the
marriage supper of the Lamb," chap. xix. 7, 9.

136

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

That there will be a new heaven, and that the New
Church will descend from thence upon earth, is
evident from the following words, in the same
book : " I saw a new heaven and a new earth : and
I saw the holy city, New Jerusalem, coming down
from God out of heaven, prepared as a bride
adorned for her husband ; and he that sat unpn the
throne said, Behold, I make all things new ; and
he said unto me, Write, for these words are true
and faithful," chap. xxi. 1, 2, 5; the new heaven
means a new heaven from among Christians ; the
New Jerusalem means a new church upon earth,
which will make one with that new heaven ; the
Lamb means the Lord as to the Divine Humanity.
— Preface to A. R.
542. "And I saw a new heaven and a new
earth," signifies, that a new heaven was formed
from among Christians by the Lord, which at this
day is called the Christian heaven, where they are
who had worshipped the Lord and lived according
to his commandments in the Word, in whom there
fore there is charity and faith ; in which heaven
also are all the infants of Christians. By a new
heaven and a new earth, is not meant the natural
heaven visible to the eye, nor the natural earth
inhabited by men, but the spiritual heaven is
meant, and the earth belonging to that heaven
where the angels dwell ; that this heaven and its
earth is meant, every one may see and acknowl
edge, if he can but abstract himself a little from
ideas purely natural and material whilst reading
the Word. That an angelic heaven is meant, is
evident, because it is said in the next verse, that
he saw the holy city Jerusalem coming down from
God out of heaven, prepared as a bride adorned
for her husband ; by which is not meant any Jeru
salem coming down; but the church, and the
church upon earth comes down from the Lord out
of the angelic heaven, because the angels of
heaven, and men upon earth in all things relat
ing to the church, make one. Hence it may be
seen, how naturally and materially they have
thought and do think, who, from these words and
those which follow in the same- verse, have fabri
cated the notion about tlie destruction of the world,
and of the new creation of all things. This new
heaven is occasionally treated of above in the
Apocalypse, especially in chap. xiv. and xv. ; it is
called the Christian heaven, because it is distinct
from the ancient heavens, which were composed
of the men of the church before the Lord's com
ing ; these ancient heavens are above the Christian
heaven; for the heavens are like expanses, one
above another ; it is the same with each particular
heaven; for each heaven by itself is distinguished
into three heavens, an inmost or third, a middle or
second, and a lowest or first, and so it is with this
new heaven ; I have seen them and conversed with
•them. In this new Christian heaven are all those
who, from the first formation of the Christian
church, worshipped the Lord, and lived according
to his commandments in the Word, and who,
therefore, were in charity, and at the same time in
faith from the Lord through the Word, thus who
were not in a dead but in a living faith. In that
heaven likewise are all the infants of Christians,
because they are educated by the angels in those
two essentials of the church, which consist in an
acknowledgment of the Lord as the God of heaven
and earth, and a life according to the command
ments of the decalogue. — A. R 876.
543. I have seen, and therefore I can testify,
that the Lord, at this day, is forming a new angelic
heaven, and that it is formed of those who believe

in the Lord God the Savior, and go immed;aKy to
Him ; and that the rest are rejected. — T. C. R.
108.
Tlie New Church signified by the New Jeru
salem.
544. That a New Church is meant by the New
Jerusalem coming down from God out of heaven,
Rev. xxi., is because Jerusalem was the metropolis
in the land of Canaan ; and there was the temple,
the altar, there sacrifices were offered, and thus
divine worship itself performed, to whicn every
male in the land was commanded to come three
times in a year ; and also because the Lord was in
Jerusalem, and taught in his temple, aild after
wards glorified his Human there ; thence it is, tint
by Jerusalem is signified the church. That the
church is meant by Jerusalem, is very evident
from the prophecies in the Old Testament con
cerning a new church to be instituted by the Lord,
in that it is there called Jerusalem. The passages
themselves will only be adduced, from which every
one endued with interior reason may see that the
church is there meant by it. Let these passages
only be adduced thence : " Behold, I create a nap
heaven and a neic earth ; the former shall not lie
remembered. Behold, I am to create Jerusalem mi
exultation, and her people a joy, that I may exalt
over Jerusalem, and rejoice over my people. Then
the wolf and the lamb shall feed together; they
shall not do evil in all the mountain of my holi
ness," Isaiah lxv. 17, 19, 25. " For Zion's sake
I will not hold my peace, and for Jerusalem's sake
I will not rest, until the righteousness thereof go
forth as brightness, and the salvation thereof as a
lamp that burnetii. Then "the nations shall see
thy righteousness, and all kings thy glory ; and
thou shalt be called by a new name, which the
mouth of Jehovah shall utter. And thou shalt be
a crown of glory and a royal diadem in the hand
of thy God ; Jehovah shall delight in thee, and
thy land shall be married. Behold, thy salvation
shall come; behold, his reward is with Him. And
they shall call them the holy people, the redeemed
of Jehovah ; and thou shalt be called a city sought
for, not forsaken," Ixii. 1-4, 11, 12. "Awake,
awake, put on thy strength, O Zion ; put on the
garments of thy beauty, O Jerusalem, the city of
holiness ; because henceforth there shall no more
come into thee the nncircumcised and the unclean.
Shake thyself from the dust, arise, sit down, 0
Jerusalem. The people shall know my name in
that day, for it is I that speak, behold, I. Jehovah
hath comforted his people, He hath redeemed
Jerusalem,". Iii. 1, 2, 6, 9. That by Jerusalem there
is meant the church which was to be instituted by
the Lord, and not the Jerusalem inhabited by the
Jews, is manifest from every part of its description
in the passages adduced ; as that Jehovah God
would create a new heaven and a new earth, and
also Jerusalem at the same time ; and that this
would be a crown of glory and a royal diadem ;
that it was to be called holiness, the city of truth,
the throne of Jehovah, a quiet habitation, a taber
nacle that shall not be taken down ; that there the
wolf and the lamb shall feed together; ana it is
said, that there the mountains shall drop new wine,
and the hills shall flow with milk, and it shall re
main from generation to generation ; beside many
other things ; also concerning the people there,
that they should be holy, every one written for
life ; that they should be called the redeemed of
Jehovah. Moreover, in all those passages, the
coming of the Lord is treated of, especially his

WRITINGS OF EMANUEL SWEDENBORG.

137

second coming, when Jerusalem will be such as it
is there described ; for before she was not married,
that is, made the brid° and wife of the Lamb, as
it is said of the New Jerusalem in the Revelation.
The former or present church is meant by Jerusa
lem in Daniel, and the commencement of it is
there described by these words : "Know and per
ceive, from the going forth of the word for restor
ing and building Jerusalem, even to the Prince
Messiah, shall be seven weeks ; afterwards, in sixty
and two weeks, the street and the trench shall be
restored and built, but in troublesome times," ix.
25. But the end of it is described there by these
words : " At length, upon the bird of abomina
tions shall be desolation, and even to the consum
mation and decision it shall drop upon the devas
tation," ix. 27. These last are the things that are
meant by these words of the Lord in Matthew :
" When ye shall see the abomination of desola
tion, foretold by the prophet Daniel, standing in
the holy place, let him that readeth observe it
well," xxiv. 15. That by Jerusalem, in the pas
sages above adduced, was not meant the Jerusa
lem inhabited by the Jews, may be evident from
the passages in the Word, where it is said of this,
that it was entirely ruined, and that it. was to be
destroyed.— T. C. R 782.
The New Church the Bride and Wife of the
Lord.
545. It is said that John saw the holy city New
Jerusalem coming down from God out of heaven,
and here that he saw that city prepared as a bride
adorned for her husband, from which it is also evi
dent that by Jerusalem is meant the church, and
that he saw it first as a city, and afterwards as an
espoused virgin, as a city representatively, and as an
espoused virgin spiritually, consequently under a
twofold idea, one within or above the other, just
as the angels do, who, when they see or hear or
read in the Word of a city, in an idea of inferior
thought perceive a city, but in an idea of superior
thought perceive tlie church as to doctrine, and the
•latter, if they desire it and pray to the Lord, they
see as a virgin in beauty and apparel according
to the quality of the church. Thus has it also
been permitted me to see the church. By pre
pared is signified attired for her espousals, and the
church is no otherwise attired for her espousals,
and afterwards for conjunction or marriage, than
by the Word, for this is the only medium of con
junction or marriage, because the Word is from
the Lord and concerning the Lord, and thus the
Lord, for which reason it is also called a covenant,
and a covenant signifies spiritual conjunction ;
indeed the Word was given for this very purpose.
That by a husband is meant the Lord is plain from
verses 10 and 11 of this chapter, where Jerusalem
is called the bride, the Lamb's wife. From these
considerations it may appear, that by Jerusalem
prepared as a bride adorned for her husband, is
signified that church conjoined with the Lord by
the Word. — A. R. 881.
How all Things were made new.
546. "And he that sat upon the throne said,
Behold, I make all things new. And he said unto
me, Write, for these words are true and faithful,"
signifies, the Lord speaking concerning the last
judgment to those who should come into the world
of spirits, or who should die, from the time of his
being in the world till" now, as follows, viz., that
the former heaven with the former earth, and the
former church, with all and' every thing in them,
18

should perish, and- that he should create a new
heaven together with a new earth, and a new
church, which is to be called the New Jerusalem,
and that they may know this of a certainty, and
bear it in remembrance, because the Lord Himself
has testified and said it. The contents of this
verse and of those which follow, as far as the 8th
inclusive, were said to those who would come out
of Christendom into the world of spirits, which
happens immediately after death, to the end that
they might not suffer themselves to be seduced by
the Babylonians and dragonists, for, as was ob
served above, all assemble after death in the world
of spirits, and are prone to associate with one
another there, just as in the natural world, where
they are, together with the Babylonians and drag
onists, who continually burn with the lust of se
ducing, and who were also allowed, by imaginary
and delusive arts, to form to themselves heavens,
as it were, whereby also they might be able to se
duce ; to prevent this, these things were said by
the Lord, that they might know of a certainty that
those heavens with their earths would perish, ani
that the Lord would create a new heaven and a
new earth, when they would be saved who did not
suffer themselves to be seduced or led away ; but
it is to be observed, that this was said to those
who lived within the period of the Lord's time in
the world and the last judgment, which was exe
cuted in the year 1757, because these could have
been seduced, but after this event, this was no
longer possible, because the Babylonians and
dragonists were separated and cast out. — A. R.
886. ¦ Sight of the Holy City.
547. " And he carried me away in the spirit to
a great and high mountain, and showed me that
great city, the holy Jerusalem, descending out of
heaven from God," signifies, that John was trans
lated into the third heaven, and his sight there
opened, before whom was made manifest the
Lord's New Church as to doctrine in the form of a
city. He carried me away in the spirit to a great
and high mountain, signifies, that John was trans
lated into the third heaven, where they are who
are in love to the Lord, and in the genuine doc
trine of truth derived from him ; great also is pre
dicted of the good of love, and high of truths.
The reason why being taken up into a mountain
signifies to be taken up into the third heaven, is,
because it is sard in the spirit, and he who is in the
spirit, as to his mind and its vision, is in the spiritual
world, and there the angels of the third heaven dwell
upon mountains, the angels of the second heaven
upon hills, and the angels of the ultimate or lowest
heaven in valleys between the hills and mountains ;
wherefore when any one in the spirit is taken up
into a mountain, it signifies that he is taken up into
the third heaven ; this elevation is effected in a
moment, because it is done by a change in the
state of the mind ; by he showed me, is signified
his sight then opened, and manifestation ; by the
great city, the holy Jerusalem, descending out of
heaven from God, is signified the Lord's New
Church, as above, where also it is explained, for
this reason it is called holy, and said to descend
out of heaven from God ; its being seen in the
form of a city, is because a city signifies doctrine,
and tlie church is a church by virtue of doctrine
and a life according to it. It was also seen as a
city, that it might be described as to all its qual
ities, which are described by its wall, its gates, ita
foundations, and various dimensions. The church

COMPENDIUM OE THE THEOLOGICAL AND SPIRITUAL

is described in a similar manner in Ezekiel, where
it is also said, by the prophet, " In the visions of
God brought he me, and set me upon a very high
mountain, which was as the frame of a city on the
south," which the angels also measured as to its
wall and gates, and as to its breadth and height,
chap. xL 2, and following verses. The like is
meant by this passage in Zechariah : " Then said
I, (unto the angel,) Whither goest thou? and he
said unto me, To measure Jerusalem, to see what is
the breadth thereof, and what is the length there
of," K.2. — A. R. 896.
Why the City was four-square.
548. " And the city lieth four-square." The
reason why the city was seen four-square, is, be
cause a quadrangle, or a square, signifies what is
just, for a triangle signifies what is right, all these
in the ultimate degree, or the natural : a quad
rangle, or a square, signifies what is just, from
the circumstance of its having four sides, its four
sides looking towards the four quarters, and to
look equally towards the four quarters, is to respect
all things from justice, for which reason three
gates opened into the city from each quarter, and
it is said in Isaiah, " Open ye the gates, that the
righteous nation,, which keepeth the truths, may
enter in," xxvi. 3. The city lieth four-square, that
the length and breadth thereof might be equal, and
by length is signified the good of that church, and
by breadth its truth, and when good and truth are
equal, then there exists what is just. It is owing
to this signification of a square, that in common
discourse a man is said to be square, or upright,
who happens to be one that does not from injustice
incline either to this or that party. Because four
square signifies what is just, therefore the altar
of burnt offering, by which was signified worship
derived from good and thence from truth celestial,
was four-square, Exod. xxvii. 1 ; also the altar of
incense, by which was signified worship derived
from good and thence from truth spiritual, was
likewise four-square, Exod. xxx. 1, 2 ; xxxix. 9.
Moreover the breastplate of judgment, in which
was the urim and thummim, was four-square
doubled, Exod. xxviii. 15, 16 ; not to mention other
instances. — A. R. 905.
Why the City was pure Gold.
549. "And the city was pure gold like unto
pure glass," signifies, that thence every thing ap
pertaining to that church is the good of love
flowing-in together with light out of heaven from
the Lord. By ' the city, or Jerusalem, is meant
the Lord's New Church as to every thing apper
taining to it interiorly considered or within the
wall ; by gold is signified the good of love from
the Lord ; and like unto pure glass, signifies, pel
lucid from divine wisdom, and since the latter ap
pears in heaven as light, and flows from the Lord
as a, sun, by like unto pure glass, is signified
fiowing-in together with light from heaven from
the Lord. Since the good of love does not exist
solitary or abstracted from the truths of wisdom,
but to the end that it may be the good of love, it
must be formed, and since it is formed by the
truths of wisdom, therefore it is here said pure
gold like unto pure glass ; for the good of love
without the truths of wisdom is destitute of any
quality, because destitute of any form, and its
form is according to its truths flowing-in in their
order and connection' together with the good of
love from the Lord, thus it is in man according to
reception ; it is said in man, but it is to be under

stood not as being of the man, as his own, but of
the Lord in him. From these . considerations,
then, it is plain, that by the city being pure gold
like unto pure glass, is signified that thence the
all of that church is the good of love flowing-in
with light from heaven from the Lord. — A. R.
912.The twelve Foundations of the Wall of the
City.
550. " The first foundation was jasper; the sec
ond, sapphire ; the third, chalcedony ; the fourth,
emerald ; the fifth, sardonyx ; the sixth, sardins ;
the seventh, chrysolite ; the eighth, beryl ; the
ninth, topaz; the tenth, chrysoprasus ; the eleventh,
jacinth ; the twelfth, amethyst," signifies all things
of that doctrine in their order, from the literal.
sense of the Word, with those who immediately
approach the Lord, and live according to the com
mandments of the decalogue by shunning evils as
sins ; for these, and no others, are in the doctrine
of love to God, and of love towards their neighbor,
which two loves are the fundamentals of religion.
By the twelve foundations of the wall, is signified
all things appertaining to the doctrine of the New
Jerusalem .derived from the literal sense of the
Word, by precious stones in general are signified
all the truths of doctrine derived from the Word •
translucent by the spiritual sense ; here by each
stone, is signified some truth in particular thus
translucent. There are two colors in general,
which prevail in precious stones, red and white,
the other colors, as green, yellow, blue, and many
others, are composed of them, with the interven
tion of black, and by the color red is signified the
good of love, and by the color white is signified
the truth of wisdom ; the reason why red signifies
the good of love, is because it derives its origin
from the fire of the sun, and the fire of the sun of
the spiritual world is in its essence the divine love
of the Lord, consequently the good of love ; and
the reason why white signifies the truth of wis
dom, is because it derives its origin from the light
which proceeds from the fire of that sun, and that"
proceeding light is in its essence divine wisdom,
consequently the truth of wisdom ; and black de
rives its origin from their shade or shadow, which
is ignorance. But to explain the particular good,
or the particular truth which is signified by each
stone, would be too prolix ; the like is here signi
fied by each stone, as by each tribe of Israel, be
cause by the twelve tribes are signified in like
manner all the goods and truths of the church and
of its doctrine in their order ; therefore it is also
said in this chapter, verse 14, that in these twelve
foundations were written the " names of the twelve
apostles of the Lamb," and by the twelve apostles
are signified all things "of doctrine concerning the
Lord, and concerning a life according to his com
mandments. The same is also signified by these
twelve stones, as by the twelve precious stones in
the breastplate of Aaron, -which was called urim
and thummim, as recorded in Exod. xxviii. 15-21,
and the explanation of which is given in the Arcana
Ccelestia, with this difference, that upon the latter
were the names of the twelve tribes of Israel, but
upon the former the names of the twelve apostles
of the Lamb. That the foundations are of pre
cious stones is also said in Isaiah : " O thou af
flicted, — behold, I will lay thy stones with fair
colors, and lay thy foundations with sapphires, —
and thy gates of carbuncles, and all thy sons shall
be taught of Jehovah," Isaiah liv. 11, 12 ; by the
afflicted is meant the church to be established by

WRITINGS OF EMANUEL SWEDENBORG.

139

the Lord among the Gentiles : Again, in the same
prophet: " Therefore, thus saith the Lord Jehovah,
Behold, I lay in Zion for a foundation, a stone, a
tried stone, a precious corner stone, a sure founda
tion. Judgment also will I lay to tlie line, and
righteousness to the plummet," xxviii. 16, 17.
Since all the truth of doctrine from the Word must
be founded upon the acknowledgment of the Lord,
therefore the Lord is called the stone of Israel,
Gen. xlix. 24 ; also the corner stone which the
builders rejected, Matt xxi. 42 ; Mark xii. 10, 11 ;
Luke xx. 17, 18; that the corner stone is the
foundation stone, appears from Jerem. li. 26.' The
Lord also in the Word is in many places called a
stone, wherefore by the stone or rock he meant
Himself, when He said, " Upon this stone will I
build my church," Matt. xvi. 18, 19: and also
when he said, " Whosoever heareth my sayings
and doeth them," is to be compared to a prudent
man, who buildeth a house and layeth the founda
tion upon a stone, or rock, Luke vi. 47, 48 ; Matt.
vii. 24, 25; by a stone or rock is signified the
Lord as to the divine truth of the Word. — A. R.
915. The twelve Gates of Pearls. .
551. " And the twelve gates were twelve pearls ;
every one of the gates was of one pearl," signifies,
that the acknowledgment and knowledge of the
Lord, conjoins into one all the knowledges of truth
and good, which are derived from the Word, and
introduced into the church. By the twelve gates
are signified the knowledges in chief of truth and
good, by which man is introduced into the church ;
by twelve pearls is also signified the knowledges
in chief of truth and good, hence it was that the
gates were pearls ; the reason why each of the
gates was of one pearl, is, because all the knowl
edges of truth and good, which are signified by
gates and by pearls, have relation to one knowl
edge, which is their continent, which one knowl
edge is the knowledge of the Lord ; it is called
one knowledge, although there are several which
constitute that one knowledge ; for the knowledge
of the Lord is the universal of all things of doc
trine and thence of all things of the church ; from
it all. worship derives its life and soul, for the Lord
is all in all in heaven and the church, and thence
all in all in- worship. The reason why the ac
knowledgment and knowledge of the Lord con
joins into one all the knowledges of truth and good
from the Word, is because there is a connection
of all spiritual truths, and if you are disposed to
believe it, their connection is like the connection
of all the members, viscera, and organs of the
body ; wherefore as the soul contains all these in
their order and connection, so that they are felt no
otherwise than as one, so, in like manner, the Lord
contains or holds together all spiritual truths in man.
That the Lord is the very gate, by which men are
to enter into the church and thence into heaven,
He Himself teaches in John : " I am the door ; by
me if any man enter in, he shall be saved," x. 9 ^
and that the acknowledgment and knowledge of
him is the pearl of great price, is meant by these
words of the Lord in Matthew : " The kingdom of
heaven is like unto a merchant man seeking goodly
pearls ; who, when he had found one pearl of great'
price, went and sold all that he had, and bought
it," xiii. 45, 46 ; the one pearl of great price is
the acknowledgment and knowledge of the Lord.
— A. R. 916. The Temple of the City.
552. "And I saw no temple therein: for its

temple is the Lord God Almighty, and the Lamb,"
signifies, that in this church there will not be any
external separated from what is internal, because
the Lord Himself in his Divine Humanity, from
whom is derived the all of the church, is alone ap
proached, worshipped, and adored. By I saw no
temple therein, is not meant that in the New
Church, which is the New Jerusalem, there will
not be temples, but that in it there will not be an
external separated from what is internal ; the
reason is, because by a temple is signified the
church as to worship, and, in the supreme sense,
the Lord Himself as to the Divine Humanity, who
is to be worshipped, and since the all of the church
is" from the Lord, therefore it is said, for its temple
is the Lord God Almighty, and the Lamb, by
which is signified the Lord in his Divine Human
ity ; by the Lord God Almighty is meant the Lord
from eternity who is Jehovah Himself, and by the
Lamb is signified his Divine Humanity, as has
been frequently observed above. — A. R. 918.
Light of the City.
553. " And there shall be no night there ; and
they need no lamp, neither light of the sun ; for
the Lord God giveth them light," signifies, that in
the New Jerusalem there will not be any falsity
of faith, and that men there will not be in knowl
edges concerning God from natural light which is
from their own intelligence, and from glory origi
nating in pride, but will be in spiritual light from
the Word from the Lord alone. There shall be
no night there, signifies the same as above, chap.
xxi., where these words occur : " And the gates of
it shall not be shut at all by day, for 'there shall be
no night there," verse 25; whereby is signified,
that they are continually received into the New
Jerusalem who are in truths derived from the
good of love from the Lord, because there is no
falsity of faith there ; by they need-no lamp, neither
light of the sun, for the Lord God giveth them
light, the same is signified as above, chap, xxi.,
where are these words : " And the city had no
need of the sun, neither of the moon, to shine in
it, for the glory of God did lighten it, and the
Lamb is the lamp thereof," verse 23, which signifies
that the men of that church will not be in self-
love and in self-derived intelligence, and thence
only in natural light, but in spiritual light derived
from the divine truth of the Word from the Lord
alone ; but instead of the moon, which occurs
there, the word lamp is here used, and instead of
the sun, as there mentioned, it is here said the
light of the sun, and by the' moon as well as by a
lamp is signified natural light from self-derived in
telligence, and by the light of the sun is signified
glory originating in pride. But what is meant by
natural light proceeding from glory originating in
pride, shall briefly be explained : there exists nat
ural light from the glory which originates in pride,
and likewise which does not originate in pride ;
light from glory originating in pride is in those
who are in self-love, and thence in all kinds of
evils'; which, if they do not perpetrate for fear of
suffering in their reputation, and likewise condemn
as being contrary to morality and to the public
good, still they do not consider them as sins;
these are in natural light from glory originating in
pride, for self-love in the will becomes pride in the
understanding, and this pride originating in that
love can elevate the understanding even into the
light of heaven ; this is given to man, that he may
be man, and that he may be capable of being re
formed. I have seen and heard many consummate

140

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

devils, who understood arcana of angelic wisdom
like thp angels themselves, when they heard and
read them, but the instant they returned to their
love and consequent pride, they not only under
stood nothing respecting them, but even saw things
contrary, from the light of the confirmation of
falsity in themselves; but natural light from glory
which does not originate in pride, is in those who
are in the delight of uses proceeding from' genu
ine Inve towards their neighbor; the natural light
of tnese is also rational light, within which there is
spiritual light from the Lord ; the glory in them is
from the brightness qf the influent light from
heaver), where all things are splendid and harmo
nious, for all uses in heaven are resplendent ; from
these uses the pleasantness in the ideas of the
thought with such is perceived as glory ; it enters
through the will and its goods, into the understand
ing and its truths, and in the latter becomes mani
fest — A. R. 940.
The Tree of Life in the Midst of the City.
554. " In the midst of the street of it, and of
the river on this side and on that, was the tree 'of
life, which bare twelve sorts of fruit," signifies,
that in the . inmost of the truths of doctrine and
thence of life in the New Church, is the Lord in
his divine love, from whom flow all the goods
which man there does, apparently as from himself.
In the midst signifies, in the inmost, and thence in
all things around ; by a street is signified the truth
of the doctrine of the church ; by a river is signi
fied divine truth in abundance ; on either side sig
nifies, on the right hand and on the left, and truth
on the right hand is that which is in clearness, and
on the left hand that whicli is in obscurity, for
the south in heaven, by which is signified truth in
its clearness, is on the right hand, and the north,
by which is signified truth in obscurity, is on the
left ; by the tree of life is signified the Lord as to
the divine love ; by fruits are signified the goods
¦ of love and charity, which are called good works ;
by twelve are signified all, and it is said of the
goods and truths of the church. From these par
ticulars collated into one sense, it follows, that in
the midst of the street and of the river on this
side and on that was the tree of life bearing twelve
sorts of fruit, signifies, that in the inmost of the
truths of doctrine and of life in the New Church
is the Lord in his divine love, from whom flow all
the goods which man does, apparently as from him
self. This is the case with those who immediately
approach the Lord, and shun evils because they
are sins, thus who will be in the Lord's New
Church, which is the New Jerusalem; for they
who do not immediately approach the Lord, cannot
be conjoined with him ; therefore neither with the
Father, and consequently cannot be in the love
which proceeds from the Divine Being ; for aspect
conjoins, not intellectual aspect alone, but intel
lectual aspect from the affection of the will, and
affection of the will is not given, if man keeps not
his commandments ; wherefore the Lord says, " He
that hath my commandments, and keepeth them, he
it is that loveth me ; and I will love him, and mani
fest myself to him," John xiv. 21-24. It is said
in the inmost of the truths of doctrine and thence
of life in the New Church, because in things spir
itual they all exist and all proceed from the in
most, as from fire and light in the centre to the
circumference, or as from the sun, which is also in
the centre, proceed heat and light to all parts of
the universe ; thus the same law obtains in the mi
nutest things as in the greatest, because the inmost

of all truth is signified, therefore it is said in the
midst of the street, and of the river, and not on
both sides of the river, although this is understood.
That from the Lord, as being the inmost, exist and
proceed all the goods of love and of charity, is plain
from the" Lord's own words in John: Jesus said,
" As the branch cannot bear fruit of itself, except
it abide in the vine, no more can ye, except ye
abide in me. I am the Vine, ye are the branches ;
he that abideth in me, and I in him, the same bringeth.
forth much fruit ; for without me ye can do noth
ing," xv. 4-6. ^- A. R. 933.
The Leaves of the Tree for the Healing of
the Nations.
555. " And the leaves of the tree were for the
healing of the nations," signifies rational truths
thence derived, by which they who are in evils and
thence in falses, are led to think sanely and to live
becomingly. By the leaves of the tree are signi
fied rational truths ; by the nations are signified
they who are in goods and thence in truths, and,
in an opposite sense, they who are in evils and
thence in falses ; in the present case they who are
in evils and thence in falses, because it is said for
the healing of them, and they who are in evils and
thence in falses, cannot be healed by the Word,
because they do not read it, but if they have judg
ment, they can be healed by rational truths. This
verse is similar in its signification to the following
passage in Ezekiel : " Behold, waters went forth
from under the threshold of the house from which
there was a river, upon the bank of which on
either side were very many trees of meat, whose
leaf doth not fall, neither is consumed ; every month
it springeth again, whence its fruit is for meat,
and the leaf thereof -for medicine," xlvii. 1, 7, 12, the
New Church being here treated of also. The
reason why leaves signify rational truths, is, because
by a tree is signified man, and therefore by all
things appertaining to a tree, corresponding things
in man are signified, as by branches, leaves,
flowers, fruits, and seeds ; by branches are signi
fied the sensual and natural truths in man, by leaves
his rational truths, by flowers primitive spiritual
truths in the rational mind, by fruits the goods of
love and charity, and by seeds the last and first
principles of man. That by leaves are signified
rational truths, clearly appears from those which
are seen in the spiritual world ; for in that world
also there are trees with leaves and fruits, and
gardens and paradises consisting of them ; among
those who are in the goods of love and at the
same time in the truths of wisdom, there appear
fruit trees luxuriant with beautiful leaves ; whereas
with those who are in truths of some sort of wis
dom, and speak from reason, and are not in the
goods of love, there appear trees full of leaves but
without fruit; but with those who are neither, in
goods nor in truths of wisdom, there appear no
trees but such as are stripped of their leaves, like
what are to be seen in this world during the winter
season ; the man who is not rational is nothing else
but such a tree. Rational truths are those which
proximately receive spiritual truths, for the rational
faculty of man is the first receptacle of spiritual
truths, inasmuch as in the rational mind of man
there is a perception of truth in some form, which
the man himself does not see in thought, as he
does the things which are under thertttional mind
in the inferior thought, which connects itself with
external vision. By leaves are likewise signified
rational truths, in Gen. iii. 7 ; viii. 1 1 ; Isaiah xxxiv.
4 ; Jerem. viii. 13 ; Matt. xxi. 19, 20 ; xxiv. 32 ;

WRITINGS OF EMANUEL SWEDENBORG.

141

Mark xiii. 28, but their signification according to
the kind of trees ; the leaves of the olive tree and
vine signify rational truths from celestial and spir
itual light, the leaves of the fig tree rational truths
from natural light, and the leaves of the fir, poplar,
oak, and pine, rational truths from sensual light ;
the leaves of the latter trees excite terror in the
spiritual world, when they are shaken by a strong
wind, and those are what are meant in Levit. xxvi.
36 ; Job xii. 25. But with the leaves of the former
it is not so. — A. R. 936.
Seeing the Face of the Lord.
556. " And they shall see his face ; and his
name shall be in their foreheads," signifies, that
they will turn themselves to the Lord, and that the
Lord will turn himself to them, because they will
be conjoined by love. By seeing the face of God
and of the Lamb, or of the Lord, is not meant to
see his face, because no one can see his face, such
as he is in his divine love and in his divine wisdom,
and live, he being the sun of heaven and of the
whole spiritual world, for to see his face, such as he
is in himself, would be as if any one should enter
into the sun, by the fire of which he would be
consumed in a moment ; nevertheless the Lord
sometimes presents himself to the sight out of his
sun, but in such case he veils himself and so pre
sents himself to their sight, which is done by
means of an angel, as he also did in the world to
.Abraham, Hagar, Lot, Gideon, Joshua, and others
for which reason those angels were called angels
and also Jehovah, for the presence of Jehovah was
in them from a distance. But in this instance by
seeing his face, is not meant to see his face, but to
see the truths which are in the Word from him,
and through them to know and acknowledge him ;
for the divine truths of the Word constitute the
light which proceeds from the Lord as a sun, in
which the angels are, and whereas they constitute
the light, they are as mirrors, in which the Lord's
face is seen ; that by seeing the Lord's face, is
signified to turn to him, will be shown below ; by
the name of the Lord being in their foreheads, is
signified that the Lord loves them and turns them
to himself ; by the name of the Lord is signified
the Lord himself, because it signifies every quality
of his whereby he is known, and according to
which ^he is worshipped ; and by the forehead is
signified love ; and by written in the forehead is
signified the love of the Lord in them. From these
considerations it may appear, what is properly sig
nified by these Words. But the reason why it sig
nifies, that they will turn themselves to the Lord,
and that the Lord will turn himself to them, is,
because the Lord looks at all in the forehead, who
are conjoined with him by love, and thus turns
them to himself, wherefore the angels in heaven
turn their faces in no other direction than towards
the Lord, as the sun, and what is wonderful, they
do this in every turn of their bodies ; hence comes
the common expression of having God always be
fore our eyes ; it is the same with the spirit of a
man who lives in the world, and is conjoined to the
Lord by love. — A. R. 938.
Memorable Relation concerning the Taberna
cle and Temple of the Holy City.
557. To the above I will add this Memorable
Relation. When I was engaged in the explana
tion of the xxth chapter, and was meditating about
the dragon, the beast, and the false prophet, an
angelic spirit'appeared before me, and asked, what
was the subject of my meditation: I answered,

About the false prophet ; " then he said, " I will
lead you to the place where they are who are
meant by the false prophet ; and who are the same
that are understood in chap. xiii. by the beast that
rose out of the earth, which had two horns like a
lamb, and spake like a dragon." I followed him,
and lo, I saw a multitude, in the midst of which
there were prelates, who taught that nothing else
saves man but faith, and that works are good, but
not for salvation, and that still they are to be
taught from the Word, in order that the laity, es
pecially the simple, may be kept more strictly
within the bounds of obedience to the magistracy,
and forced, as if from religion, therefore interiorly,
to exercise moral charity. Then one of them, ob
serving me, said, " Have you any desire to see our
place of worship wherein is an image representa
tive of our faith ? " I went and saw it ; it was
magnificent, and lo ! in the midst of it there was
the image of a woman clothed in a scarlet robe,
and holding in her right hand a piece of gold coin,
and in her left a string of pearls. But both the
place of worship and the image were the effect of
fantasy ; for infernal spirits can by fantasies rep
resent magnificent objects, by closing the interiors
of the mind, and opening only its exteriors. When
I perceived, however, that it was a delusion of this
kind, I prayed to the Lord, and suddenly the inte
riors of my mind were opened, and then, instead
of a magnificent temple, I saw a house full of
clefts and chinks from top to bottom, so that none
of its parts cohered together, and instead of the
woman I saw hanging up in that house an image,
the head of which was like a dragon's, the body like
a leopard's, and the feet like a bear's, thus like the
beast which is described as rising out of the sea,
Apoc. xiii. ; and instead of a floor there was a bog
containing a multitude of frogs ; and I was in
formed, that beneath the bog was a large hewn
stone, under which the Word lay entirely hidden.
On seeing this, I said to the juggler, " Is this your
place of worship ? " and he said, " It is ; " but then
suddenly his interior sight was opened also, and
he saw the same things that I did ; whereupon he
uttered a great cry, and said, " What and whence
is all this ? " And I said, " This is in consequence
of light from heaven, which discovers the quality
of every form, and thus the quality of your faith
separate from spiritual charity." Then immedi
ately an east wind blew, and carried away every
thing that was there, and also dried up the bog,
and thereby exposed the stone under which lay
the Word ; and afterwards there breathed a vernal
warmth from heaven, and lo ! then in the very
same place there appeared a tabernacle, as to its
outward form, plain and simple. And the angels
who were with me said, " Behold, the tabernacle
of Abraham, such as it was when the three angels
came to him and announced the future birth of
Isaac: it appears indeed simple to the eye, but
nevertheless according to the influx of light from
heaven it becomes more and more magnificent."
And they were permitted to open the heaven which
is the abode of angels who excel in wisdom, and
then by virtue of the influx of light from thence
the tabernacle appeared as a temple resembling'
that at Jerusalem ; and on looking into it I saw
that the stone in the floor under which the Word
was deposited, was set with precious stones, from
which there issued forth the bright. rays as of
lightning that shone upon the walls, and caused
beautiful variegations of color on certain cherubic
forms that were sculptured on them. As I was
admiring these things, the angels said, "Thou

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

shalt yet see something still more wonderful."
And it was permitted them to open the third
heaven, which is the abode of the celestial angels
who excel in love, and then by virtue of the influx
of flaming light from thence the whole temple dis
appeared, and in its stead was seen the Lord alone,
standing on the foundation stone, which was the
Word, in the same form that he appeared in before
John, Rev. i. But inasmuch as the interiors of
the minds of the angels were then filled with holi
ness, occasioning in them a strong propensity to
fall prostrate upon their faces, suddenly the pas
sage of light from the third heaven was closed by
the Lord, and that from the second heaven opened
again, in consequence of which the former appear
ance of the temple returned, and also of the tab
ernacle, btit this was in the midst of the temple.
Hereby was illustrated the meaning of these words
in this chapter : " Behold, the tabernacle of God is
with men, and he will dwell with them," verse 3 ;
and by these : " and I saw no temple (in the New
Jerusalem) for the Lord God Omnipotent and the
Lamb are the temple of it," verse 22. — A. R. 926.
The New Church signified by the Woman
clothed with the Sun, &c.
558. " A woman clothed with the sun, and the
moon under her feet," signifies, the Lord's New
Church in the heavens, which is the new heaven,
and the Lord's New Church about to be upon earth,
which is the New Jerusalem. That the Lord's
New Church is signified by this woman, results
from all the particulars of this chapter being
understood in a spiritual sense ; by a woman, in
other parts of the Word, also, the church is
signified ; and the church is signified, because
the church is called the bride and wife of
tlie Lord. The reason why she appeared clothed
with the sun, is, because the church is principled
in love to the Lord, for' it acknowledges him, and
does his commandments, and this is to love him,
John xiv. 21-24. The reason why the moon was
seen under the woman's feet, is, because the church
on earth is understood, which is not as yet con
joined with the church in the heavens, which is to
be understood ; by the moon is signified intelli
gence in the natural man, and faith ; and by
appearing under the feet, is signified that it is
about to be upon earth ; otherwise, by feet is sig
nified the church itself when it is conjoined. —
A. R. 533.
559. " And upon her head a crown of twelve
stars," signifies, its wisdom and intelligence from
knowledges of divine good and divine truth derived
from the Word. By the crown on her head, is sig
nified wisdom and intelligence ; by stars are signi
fied the knowledges of divine good and divine
truth derived from the Word ; and by twelve are
signified all things of the church which have rela
tion to its good and truth ; consequently, by a
crown of twelve stars on the woman's head, is sig
nified the wisdom and intelligence of the New
Church from the knowledges of divine good and
divine truth derived from the Word.
560. " And she, being with child, cried, travail
ing in birth, and pained to be delivered," signifies
the doctrine of the New Church about to come
forth, and its difficult reception in consequence of
the resistance it meets with from those who are
understood by the dragon. To be with child, sig
nifies the birth of doctrine, because by the child
which was in the womb, whose birth is treated of
in verse 5, is signified the doctrine of the New-
Church ; for nothing else is signified by being with
child, or in travail, and bringing forth, in the spir

itual sense of the Word, but to conceive and bring
forth those things which relate to spiritual life.
By " she cried, travailing in birth, and pained to be
delivered," is signified the difficult reception of
that doctrine, because of resistance from those who
are understood by the dragon ; this is plain from
what follows in this chapter, as the dragon stand
ing before the woman who was ready to be deliv
ered, to devour her child, and afterwards pursuing
her into the wilderness. — A. R. 534, 535.
561. " And behold a great red dragon," signifies
those in the Reformed Church who make God
three, and the Lord two, and separate charity from
faith, and insist on the latter being competent to
salvation without the former. Such are here meant,
and in what follows by the dragon ; for they are
against the two essentials of the New Church,
which are, that God is one in essence and in per
son, in whom there is a trinity, and that the Lord
is that God ; also that charity and faith are a one
as an essence and its form ; and that none have
charity and faith, but they who live according to
the commandments of the decalogue, which say
that evils are not to be done. Now, because these
two essentials of the doctrine of the Reformed
Churches are falses, and as falses devastate the
church, since they take away its truths and goods,
therefore they were represented by a dragon ; the
reason is, because by a dragoip, in the Word, is
signified the devastation of the church; as may
appear from the following passages : " I will make
Jerusalem heaps, a habitation of dragons, and I
will make the cities of Judah desolate," Jerem.
ix. 11. "Behold, a great commotion out of the
north country, to make the cities of Judah deso
late, a habitation of dragons," Jerem. a. 22. "Ha-
zor shall be a habitation of dragons, a deso
lation forever," Jerem. xlix. 33. "That it may
be a habitation of dragons, a court for owls," Isaiah
xxxiv. 13. " In the habitation of dragons where
each lay," Isaiah xxxv. 7. "I will go stripped
and naked, I will make a wailing like lie dragons,
and mourning like the owls," Micah i. 8. " I cried,
I am a brother to dragons, and a companion to owls,"
Job xxx. 28, 29. " The wild beasts shall cry in
their desolate houses, and dragons in their pleasant
palaces," Isaiah xiii. 22. "And Babylon shall
become heaps, a habitation of dragons, an aston
ishment and a hissing," Jerem. li. 37. "Thou
hast broken us in the place of dragons, and cov
ered us with the shadow of death," Psalm xliv. 19,
20. " I have laid the mountains of Esau and his
heritage waste for the dragons of the wilderness,"
Malachi i. 3 ; besides other places ; as in Isaiah
xliii. 20 ; Jerem. xiv. 6 ; Psalm xci. 13, 14 ; Deut.
xxxii. 33. That by the dragon are here meant
those who are in faith alone, and reject the works
of the law as not conducive to salvation, has some
times been proved to me in the world of spirits by
lively experience ; I have seen several thousands
of them assembled together, when they have ap
peared at a distance like a dragon with a long tail,
that seemed full of prickles like thorns, which sig
nified falses. Once, also, there appeared a dragon
still larger, who, raising his back and lifting up his
tail towards heaven, endeavored to draw down the
stars from thence. Thus I have had ocular demon
stration that no others are meant by the dragon. —
A. R 537.
562. "Having seven heads," signifies insanity
from the falsification and profanation of the truths
of the Word. By the head is signified wisdom
and intelligence, and, in an opposite sense, insani
ty; but by seven heads here, belonging to the
dragon, is signified, properly, insanity from the

WRITINGS OF EMANUEL SWEDENBORG.

113

falsification and profanation of the truths of the
Word ; for seven is predicated of things holy, and,
in an opposite sense, of things profane ; therefore,
it follows, that on his heads there appeared seven
diadems, and by diadems are signified the truths
of the Word, which are here falsified and pro
faned.— A. R. 538.
563. " And ten horns," signifies much power. A
horn signifies power ; and ten signifies much. The
reason why it is said that the dragon has much
power, is, because the salvation of man by faith
alone, without the works of the law, which faith is
meant by the dragon, captivates men's minds, and
the result of this is, that confirmations exert a per
suasive influence: it captivates, because man, on
hearing that the damnation of the law is taken
away, and the Lord's merit is imputed to him
through faith therein alone, can indulge in the
pleasures of his mind and body, without any fear
of hell ; hence comes the power which is signified
by the ten horns of the dragon. That such has
been his power, evidently appears from the recep
tion of that faith every where throughout the
reformed Christian world. — A. R. 539.
564. " And seven diadems upon his heads," sig
nifies all the truths of the Word falsified and pro
faned. By diadems, or precious stones, are signi
fied the truths of the Word; specifically, the truths
pf the literal sense of the Word, but here, those
truths falsified and profaned, from their being seen
upon the seven heads of the dragon, by which is
signified insanity from truths falsified and profaned.
The reason why the truths of the Word, when fal
sified and profaned, are also called diadems, is, be
cause they have a lustre from themselves, whether
they be possessed by this person or that; in the
same manner as diadems on earth, in whatever
hands they may happen to be. It has sometimes
been permitted me to see adulterous women, on
their first coming from the earth into the world of
spirits, decked with diadems ; and Jews, likewise,
selling diadems, which they had procured to them
selves from heaven; from which circumstance it
was plain, that evils and falses, with such, do not
change the lustre and light of the truths of the
Word. Therefore the like is signified by the ten
^ diadems upon the horns of the beast which came
up out of the sea, Apoc. xiii. 1 ; and by the pre
cious stones on the woman who sat on the scarlet
colored beast, Apoc. xvii. 3-5. That the truths
of the Word are what are signified by diadems,
appears manifesdy in the Apocalypse, in that there
were seen upon the head of him who sat upon the
white horse, and whose name was the Word of
God, many diadems, xix. 12, 13. — A. R. 540.
505. " And his tail drew the third part Of the
stars of heaven, and did cast them to the earth,"
signifies, that by falsifications of the truths of the
Word they have alienated all spiritual knowledge
of good and truth from the church, and, by appli
cations to falses, have entirely destroyed them. By
. the tail, when the subject treated of relates to
those who have confirmed heretical doctrines from
the Word, are signified the truths of the Word
falsified; by stars are signified spiritual knowl
edges of good and truth ; by the third part, is sig
nified all ; and by drawing them from heaven, and
casting them to the earth, is signified to alienate
them from the church, and to destroy them utterly ;
for when they are drawn from heaven, they are also
drawn from the church, because every truth of the
Word is insinuated from the Lord through heaven
into the man of the church ; nor are truths drawn
away by any thing else but by falsifications of them
in the Word, sine? thcr^ and thence are the truths

of heaven and the church. That all the truths of
the Word have been destroyed by those who are
meant by the dragon spoken of above, cannot be
believed by any one in the world, and yet they
have been so destroyed, as that not a single doc
trinal truth remains ; this matter was examined
into, in the spiritual world, among the learned of
the clergy, and was found to be the fact. The
reasons I know, but I shall here mention only one
of them ; — they assert, that whatsoever proceeds
from man's will and judgment is not good ; and
that therefore the goods of charity, or good works,
being done by man, contribute nothing to salva
tion, but faith only ; when, nevertheless, that alone,
by virtue of which man is man, and by which he
has conjunction with the Lord, is his having it in
his power to do good and believe truth, as from
himself, that is, as from his own will according to
his own judgment ; were this faculty to be taken
away from him, all power of conjunction on the
part of man with the Lord, would also be taken
away at the same time, and of the Lord with man ;
for it constitutes that power of reciprocation of
love, which the Lord bestows on every one who is
born a man, and which he also preserves in him to
the end of his life, and afterwards to eternity. If
this power were to be taken away from man, every
truth and good of the Word would also be taken
away, insomuch that the Word would be nothing
but a dead letter and a blank book ; for the Word
teaches nothing else but the conjunction of man
with the Lord by charity and faith, and both from
man as from himself. They who are meant by the
dragon spoken of above, have broken this only
bond of conjunction, by asserting, that the goods
of charity, or good works, which proceed from man,
and his will and judgment, are only moral, civil,
and political works, by which man has conjunction
with the world, and none at all with God and with
heaven ; and when that bond is thus broken, there
is then no doctrinal truth of the Word remaining;
and if the truths of the Word are applied to con
firm, that faith alone is saving without the works
of the law, then they are all falsified ; and if the
falsification proceeds so far as to affirm, that the
Lord has not commanded good -works in the Word
for the sake of man's conjunction with himself, but
only for the sake of his conjunction with the world,
then the truths of the Word are profaned ; for thus
the Word becomes no longer a Holy Book, but a
profane one. — A. R. 541.
566. " And the dragon stood before the woman
who was ready to be delivered, to devour her child
as soon as it was born," signifies, that they who
are meant by the dragon will endeavor to extin
guish the doctrine of the New Church at its
birth. By bringing forth, is signified to receive
the goods and truths of doctrine from the Word ;
by the child of which she was delivered, is
signified the Doctrine of the New Church. To
devour, signifies to , extinguish, because by a
child is signified doctrine ; and when to devour is
said in relation to the child, to extinguish is said
in relation to the doctrine. The reason why this
was the case at the birth of the doctrine, is, be
cause it is said, that the dragon stood before the
woman, to devour her child as soon as it was born.
— A. R. 542.
567. " And she brought forth a male child," sig
nifies the doctrine of the New Church. By a son,
in the Word, is signified the truth of doctrine, and
also the understanding, and thence the thought, of
truth and good ; but by a daughter, is signified the
good of doctrine, as also the will, and thence the
affection, of truth and good ; and by a male child,

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

is signified truth conceived in the spiritual man,
and born i3 the natural man. The reason is, be
cause by generations and births, in the Word, are
signified spiritual generations and births, all which
in general relate to good and truth; for nothing
else is begotten, and born of the Lord as a hus
band, and of the church as a wife. Now since by
the woman who brought forth, is signified the New
Church, it is plain that by the male child, is signi
fied the doctrine of that church. The doctrine
here meant, is the Doctrine of the New Jerusalem,
published in London, 1758 ; and also the Doctrine
concerning the Lord, concerning the Sacred Scrip
ture, and concerning a Life according to the Com
mandments of the Decalogue, published in Amster
dam ; for by doctrine are understood all the truths
of doctrine, doctrine being the complex of them.
When these doctrines were written, the dragonists
stood around me, and endeavored, with all their
fury, to devour or extinguish them ; this strange
circumstance it was permitted me to relate, be
cause, of a truth, it so happesed. The dragonists
who stood round me were from all parts of the
reformed Christian world. — A. R. 543.
568. " Who was to rule all nations with a rod
of iron," signifies, which, by truths from the literal
sense of the Word, and, at the same time, by
rational arguments drawn from the light of nature,
will convince all who are in dead worship through
being principled in faith separated from charity,
that are willing to be convinced. This refers to
the doctrine of the New Church, because it is
spoken of the male child, by whom that doctrine
is signified. — A. R 544.
569. " And her child was caught up unto God
and to his throne," signifies the protection of the
doctrine by the Lord, because it is for the use of
the New Church, and its' being guarded by the
angels of heaven. — A. R. 545.
570. " And the woman fled into the wilderness,"
signifies the church, which is the New Jerusalem,
at first confined to a few. By the woman, is signi
fied the New Church ; and by a wilderness, is
signified where there are no longer any truths.
That its being confined at first to a few, . is signi
fied, because it follows, where she had a place
prepared of God, that they should feed her there a
thousand two hundred and sixty days, by which is
signified its state at that time, that in the mean
while an increase of its numbers may be provided
for, until it comes to its appointed maturity. —
A. R. 546.
571. " Where she hath a place prepared of God,
that they should feed her there a thousand two
hundred and sixty days," signifies the state of the
church at that time, while provision is making for
its increase among many until it arrives at matu
rity. By place is signified state ; and by feeding,
provision for its increase, for thus is the church
fed ; hence by having a place prepared of God that
they should feed her, is signified the state of the
church preparatory to its increase ; by a thousand
two hundred and sixty days, is signified to the end
and beginning, that is, to the end of the /former
church and the beginning of the new, the same as
by a time, and times, and half a time, verse 14 ;
thus, also, to its appointed station, that is, until it
exists as has been provided it should exist. It is
of the Lord's divine providence, that the church
should at first be confined to a few, and that its
numbers should successively increase, because the
falses of the former church must first be removed ;
for before this, truths cannot "be received, since
truths, which are received and implanted before
falses are removed, do not remain, and they are

also ejected by the dragonists ; the like happened
with the Christian church, which increased suc
cessively from a few to many. Another reason is,
that a new heaven is first to be formed, which will
act as one with the church on earth; therefore
we read, that he saw a new heaven, and the Holy
Jerusalem coming down out of heaven from God,
Apoc. xxi. 1, 2. It is certain that a new church,
which is the New Jerusalem, will exist, because it
is foretold in the Apocalypse, chap. xxi. xxii.;
and it is also certain, that the falses of the former
church are first to be removed, because they are
what the Apocalypse treats of as far as chapter
xx. — A. R. 547.
Why the New Church will first be confined
to a few.
572. The causes why the New Church, which i3
called the Holy 'Jerusalem, is first to commence
with a few, afterwards with greater numbers, and
so at last to arrive to its full state, are several ; the
first is, that its doctrine, which is the doctrine of
love to the Lord and charity towards the neighbor,
cannot be acknowledged and thence received, ex
cept by those who are interiorly affected with
truths, and no others are interiorly affected with
truths but they who see them, and they only see
them who have cultivated their intellectual faculty,
and have not destroyed it in themselves by the
loves of self and of the world.' Another cause is,
that the doctrine of that church cannot be acknowl
edged, nor consequently received, except by those
who have not confirmed themselves in doctrine,
and at the same time in life, in faith alone ; con
firmation in doctrine only, does not hinder recep
tion, but if it be at the same time in life, it does
hinder, for such persons do not know what love to
the Lord is, nor what neighborly love or charity is,
neither are they willing to know. The third cause
is, that the New Church on earth increases accord
ing to its increase in the world of spirits, for spirits
from thence are with men, and they are from those
who were in the faith of their church, whilst they
lived on earth, and no others of them receive the
doctrine, but those who were in the spiritual affec
tion of truth ; such only are conjoined to heaven
where that doctrine is, and conjoin heaven toman;
the number of those in the spiritual world now
increases daily, wherefore according to their in
crease, the church which is called the New Jeru
salem increases on earth. These also were the
causes, why the Christian Church, after the Lord
left the world, increased so slow in Europe, and
did not arrive to its full until an age had elapsed.
— A. £.732.
Of whom the New Heaven and New Church
are formed.
573. The new heaven is formed of all those
who, from the advent of the Lord even to this
time, had lived a life of faith and charity; as
these alone are forms of heaven. For the form of
heaven, according to which all consociations and
communications there exist, is the form of divine
truth from divine good, proceeding from the Lord;
and man puts on this form, as to his spirit, by a life
according to divine truth. Hence it may be known
of whom the new heaven is fon-aed, and thereby
what is its quality, viz., that it is altogether uni ni-
mous. For he that lives a life offaith and charity
loves another as himself, and by love conjoins him
with himself, and this reciprocally and mutually,;
for love is conjunction in the spiritual world.
Wherefore, -when all act in like manner, then from
many, yea, from innumerable individuals, consoci-

WRITINGS OF EMANUEL SWEDENBORG.

145

ated according to the form of heaven, unanimity
exists, and they become as one ; for there is then
nothing which separates and divides, but every
thing conjoins and unites.
574. Inasmuch as this heaven was formed of all
those who had been of such a quality from the
coming of the Lord until the present time, it is
plain that it is composed as well of Christians as
of Gentiles, but chiefly of infants, from all parts
of the world, who have died since the Lord's com
ing ; for all these were received by the Lord, and
educated in heaven, and instructed by the angels,
and then reserved, that they, together with the
others, might constitute a new heaven ; whence it
may be concluded how great that heaven is. —
H. D. 2, 3.
575. They will be continually received into the
New Jerusalem, who are in truths derived from the
good of love to the Lord, because there is not any
falsity of faith there. The reason why such are
received, is, because the light of the New Jerusa
lem is truth derived from the good of that love, and
into that light no others can enter. — A. R. 922.
A New Church generally established first, with
those who are out of the Old Church.
576. Moreover it is to be observed, when any
church becomes no church, that is, when charity
perishes, and a new church is established by the
Lord, that this rarely, if ever, takes place amongst
those with whom the old church was, but amongst
those with whom there was before no church, that
is, amongst the gentiles ; this was the case when
the most ancient church perished; a new one
which was called Noah, or the ancient church
which was after the flood, was then established
amongst the gentiles, that is, amongst those where
there was no church before ; in like manner when
this church perished, then somewhat resembling a
church was established amongst the posterity of
Abraham from Jacob, thus again amongst the gen
tiles; for Abraham, when he was called, was .a
gentile ; the posterity of Jacob in Egypt became
still more gentile, insomuch that they were alto
gether ignorant of Jehovah, consequently of all
divine worship; after this resemblance of a church
was consummated, then the primitive church was
established from the gentiles, the Jews being re
jected : in like manner it will be with this church
which is called Christian. The cause that a new
church is established by the Lord amongst the
gentiles, is, because they have no false principles
against the truths of faith, for they are ignorant of
the truths of faith ; false principles imbibed from
infancy, and afterwards confirmed, must first be
dispersed, before man can be regenerated, and
become of the church ; yea, the gentiles cannot
profane holy things by evils of life, for no one can
profane what is holy, who is ignorant what it is ;
the gentiles, being in ignorance, and without
grounds of offence, are in a better state for receiv
ing truths than those who are of the church, and
all those amongst them, who are in the good of life,
easily receive truths. — JI. C. 2986.
The Catholics may come into the New Church
more easily than the Protestants.
577. The first reason why the Roman Catholics
may be brougnt into the New Jerusalem, or New
Church, more easily than the Reformed, is, because
the faith of justification by the imputation of the
merit of Christ, which is an erroneous faith, and
cannot be together with the faith of the New
Church, is with them obliterated, and is like to be
Btill more fully so ; whereas it is as it were engraven
19

upon the Reformed, inasmuch as it is the principal
tenet of their church. A second reason is, because
the Roman Catholics entertain an idea of divine
majesty belonging to the Humanity of the Lord,
more than the Reformed do, as is evident from
their most devout veneration of the host. A third
reason is, because they hold charity, good works,
repentance, and attention to amendment of life, to
be essentials of salvation, and these are also essen
tials of the New Church ; but the case is otherwise
with the Reformed, who are confirmed in faith
alone ; with these the above are neither regarded
as essentials nor formalities belonging to faith, and
consequently as not at all contributing to salvation.
These are three reasons why the Roman Catho
lics, if they approach God the Saviour Himself,
not mediately, but immediately, and likewise ad
minister the holy eucharist in both kinds, may
more easily than the Reformed receive a living
faith in the room of a dead faith, and be conducted
by angels from the Lord to the gates of the New
Jerusalem or New Church, and be introduced
therein with joy and shouting. — D. J. 108.
578. The New Church, in its beginning, will be
external. — A. E. 4,03.
Doctrinals alone do not constitute even the
External, nor do they distinguish any Church
before the Lord, but a Life of Charity accord
ing. 579. Doctrinals alone do not constitute the exter
nal, much less the internal of the church, as was
shown above ; nor do they serve to distinguish
churches before the Lord : but this is effected by a
life according to doctrinals, all which, if they are
true, regard charity as their fundamental ; for what
is the end and design of doctrinals but to teach
how man should live ? The several churches in
the Christian world are distinguished by their doc
trinals, and the members of those churches have
hence taken the names of Roman Catholics, Lu
therans, Calvinists, or the Reformed and Evangeli
cal Protestants ; with many others. This distinc
tion of names arises solely from doctrinals, and
would never have had place, if the members of
the church had made love to the Lord, and charity
towards their neighbor, the principal point of faith.
Doctrinals would then be only varieties of opinion
concerning the mysteries of faith, which they who
are true Christians would leave to every one to
receive according to his conscience, whilst it would
be the language of their hearts, that he is a true
Christian who lives as a Christian, that is, as the
Lord teaches. Thus one church would be formed
out of all these diverse ones, and all disagreements
arising from mere doctrinals would vanish, yea, all
the animosities of one against another would be
dissipated in a moment, and the kingdom of the
Lord would be established on earth. The ancient
church which existed immediately after the flood,
although dispersed over several kingdoms, was of
such a character; so that, notwithstanding they
differed much from each other in respect to doc
trinals, they still made charity the principal thing,
and regarded each other's worship, not from the
doctrinals of faith, but from the charity of life which
entered into it. This is meant by what is said of
that church, Gen. xi. 1 ; that " they had all one lan
guage, and their words were one." — A. C. 1799.
The New Church the Crown of aU other
Churches, and to endure for Ages of Ages.
580. That this church is the crown of all the
churches that have hitherto been in the world, is,

146

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

because it will worship one visible God, in whom
is the invisible God, as the soul is in the body.
That thus and no otherwise there can be conjunc
tion of God with man, is because man is natural,
and thence thinks naturally ; and the conjunction
must be in his thought, and thus in the affection
of his love, and this is effected when man thinks
of God as Man. Conjunction with an invisible
God is like conjunction of the sight of the eye
with the expanse of the universe, of which it sees
no end ; and also like sight in the middle of the
ocean, which falls into the air and into the sea, and
perishes; but conjunction with a visible God is
like the sight of a man, in the air or on the sea,
spreading out his hands and inviting to his arms ;
for all conjunction of God with man must also be
a reciprocal one of man with God, and this other
reciprocal cannot be given, except with a visible
God. 581. That this church is to succeed the churches
which have existed since the beginning of the
world, and that it is to endure for ages of ages, and
that thus it is to be the crown of all the churches
that have been before, was prophesied by Daniel ;
first, when he told and explained to Nebuchadnez
zar his dream concerning the four kingdoms, by
which are meant the four churches, represented by
the statue seen by him ; saying, " In the days of
these, the God of heaven shall cause to arise a
kingdom, which shall not perish for ages ; and it
shall consume all those kingdoms, but it shall
stand for ages," Dan. ii. 44 ; and that this should
be done by the stone, which became a great rock,
filling the whole earth, 35. By a rock in the Word
is meant the Lord as to divine truth. And the
same prophet elsewhere says, " I was seeing in
the visions of the night, and behold, with the
clouds of heaven, as it were, the Son of Man ; to
Him was given dominion, and glory, and a. king
dom; and all people, nations, and tongues shall
worship Him. His dominion is the dominion of an
age which will not pass away, and his kingdom
one which will not perish," vii. 13, 14. And this
he says after he had seen the four beasts coming
up out of the sea, verse 3 ; by which also tlie four
former churches were represented. That these
things were prophesied by Daniel concerning this
time, is evident from his words, xii. 4, and also
from the words of the Lord, Matt. xxiv. 15, 30.
The like is said in the Revelation : " The seventh
angel sounded ; then there came great voices from
heaven, saying, The kingdoms of the world are
become the kingdom of our Lord and of his Christ,
and He shall reign for ages of ages," xi. 15.
582. Besides, the rest of the prophets have, in
many places, predicted concerning this church,
what it is to be ; from which these few will be
adduced. In Zechariah: "There shall be one
day which shall be known to Jehovah, not day nor
night, because about the time of evening there
shall be light In that day, living waters shall go
forth out of Jerusalem ; and Jehovah shall be King
over all the earth. In that day, Jehovah shall be
one, and his name one," xiv. 7-9. In Joel : " It
shall come to pass in that day, that the mountains
shall drop new wine, and the hills shall flow with
milk, and Jerusalem shall remain to generation and
generation," iv. 17-21. In Jeremiah: "At that
time they shall call Jerusalem the throne of Jeho
vah, and all the gentiles shall be gathered together,
on account of the name of Jehovah, to Jerusalem ;
neither shall they go any more after the confirma
tion of their evil heart," iii. 17 ; Rev. xxi. 24, 26.

In Isaiah: "Let thy eyes see Jerusalem a quiet
habitation, a tabernacle whicli shall not be taken
down ; its stakes shall never be removed, and its
cords shall not be broken," xxxiii. 20. In these
passages, by Jerusalem is meant the holy New
Jerusalem, described in Rev. xxi., by which is
meant the New Church. Again in Isaiah : " There
shall go forth a Rod out of. the stem of Jesse, and
righteousness shall be the girdle of his loins, and
truth the girdle of his thighs. Wherefore the wolf
shall dwell with the lamb, and the leopard with the
kid, and the calf and the young lion and the fat-
ling together, and a little child shall lead them.
And the cow and the bear shall feed, and the
young ones shall lie down together ; and the sucking
child shall play on the hole of the viper,' and the
weaned child shall put his hand over the den of
the basilisk. They shall not do evil, nor corrupt
themselves, in all the mountain of my holiness ;
for the earth shall be full of the knowledge of
Jehovah. It shall come to pass in that day, the
nations shall seek the Root of Jesse, which stand-
eth for an ensign of the people, and his rest shall
be glorious," xi. I, 5-10. That such things have
not as yet existed in the churches, and especially
in the last, is known. In Jeremiah : " Behold the
days are coming, in which I will make a new cov:
enant. And this shall be the covenant : I will give
my law in the midst of them, and will write it on
their heart ; and I will be to them a God, and they
shall be to Me a people ; they all shall know Me,
from the least of them even to the greatest of
them," xxxi. 31-34 ; Rev. xxi. 3. That these things
have not been given hitherto in the- churches, is
also known: the reason was, because they did not
approach a visible God, whom all shall know, and
because He is the Word, or the law, which He
will put in the midst of them, and write it on their
heart. In Isaiah : " For Jerusalem's sake I will
not rest, until the righteousness thereof go forth
as brightness, and the salvation thereof as a lamp
that burneth. And thou shalt be called by a new
name, which the mouth of Jehovah shall utter.
And thou shalt be a crown of glory and a diadem
of royalty in the hand of thy God. Jehovah will
delight in thee, and thy land shall be married.
Behold, thy Salvation shall come ; behold, his
reward is with Him ; and they shall call them the
people of holiness, the redeemed of Jehovah ; and
thou shalt be called a city sought, and not desert
ed.— T. C. R. 787-789. PART ILL
THE HUMAN SOUL AND MIND.
Origin of the Soul.
583. It is a tenet of wisdom, that the soul of
man, that lives after death, is his spirit, and that
this is in perfect form a man, and that the soul of
this form is the will and understanding, and that
the soul of these is love and wisdom from the Lord,
and these two constitute the life of man, which is
from the Lord alone, and that the Lord, for the
sake of the reception of Himself by man, causes
life to appear as if it were man's. — D. L. W. 394.
584. The soul of every man from its origin is
heavenly, wherefore it receives influx immediately
from the Lord, for it receives from Him the mar
riage of love and wisdom, or of good and truth,
and this influx makes him man, and distinguishes
him from beasts. — C. L. 482.
585. That the soul is from the father, is called
ill question by no wise man ; it is also manifestly

WRITINGS OF EMANUEL SWEDENBORG.

147

conspicuous from minds (animis), and likewise from
faces, which are types of minds, in descendants
who proceed from fathers of families in just series ;
for the father returns as in effigy, if not in his
sons, yet in his grandsons and great-grandsons ;
and this is the case, because the soul makes the
inmost of man, and this may be covered over by
the nearest offspring, but still it betrays and re
veals itself in the progeny afterwards. That the
soul fs from the father, and the clothing from the
mother, may be illustrated by things analogous in
the vegetable kingdom ; in this the earth or ground
is the common mother ; this receives into itself, as
if in the womb, and clothes the seeds, yea, as it
were, conceives, is pregnant with, brings forth and
educates them, as a mother her progeny from the
father. — C. L. 206.
The Divine Inmost.
586. With every angel, and likewise with every
man, there is an inmost or supreme degree, or an
inmost and supreme something, into which the Di
vine of the Lord first or proximately flows, and
from which it disposes the other interior things,
which succeed according to the degrees of order
with the angel or man. This inmost or supreme
may be called the entrance of the Lord to angel
and to man, and his veriest dwelling-place with
them. By this inmost or supreme, man is man,
and is distinguished from brute animals ; for these
have it not. Hence it is that man, otherwise than
animals, can as to all the interiors' which are of his
mind [mens] and mind [animus] be elevated by the
Lord to Himself, can believe in Him, be affected
with love to Him, and thus see Him ; and that he
can receive intelligence and wisdom, and speak
from reason : hence also it is that he lives to eter
nity. But what is disposed and provided by the
Lord in that inmost, does not flow in manifestly
into the perception of any angel, because it is
above his thought, and exceeds his wisdom. —
H. H. 39. What the Soul is.
587. That ignorance prevails as to every quality
of the. soul, especially in the learned world, may
be manifest from this, that some believe it to be a
certain ethereal principle^ some a flamy or fiery
principle, some a purely thinking principle, some a
general vital principle, some a natural active prin
ciple. And what is still a further proof of the
prevailing ignorance concerning the nature of the
soul is, that various places in the body are assigned
it, some placing it in the heart, some in the
brain, and in the fibres there, others in the striated
bodies, others in the ventricles, and others in the
small gland, some in every part ; but in this case
they conceive of a vital principle such as is com
mon to every living thing : from which it is evi
dent, that nothing is known concerning the soul,
and this is the reason why all that has been as
serted on the subject is conjectural. And because
it was impossible thus to form any idea respecting
the soul, very many could not otherwise believe.,
than that the soul is nothing else than something
vital, which, when the body dies, is dissipated;
and hence it is that the learned have less belief in
a life after death than the simple, and because they
do not believe in it, neither can they believe in the
things which are of that life, which are the ce
lestial and spiritual things of faith and love ; this
is also evident from the Lord's words in Matthew :
" Thou hast hid these things from the wise and
intelligent, and hast revealed them unto infants,"

xi. 25; and again: "Seeing they do not see, and
hearing they do not hear, neither do they under*
stand," xiii. 13 ; for the simple think no such thing
concerning the soul, but believe that they shall
live after death, in which simple faith lies con
cealed, although they are not aware of it, a belief
that they shall live there as men, shall see angels;
shall discourse with them, and enjoy happiness.
588. With regard to the soul, of which it is said
it shall live after death, it is nothing else than the
man himself, who lives in the body, that is, the
interior man, who by the body acts in the world,
and who gives to the body to live ; this man, when
he is loosed from the body, is called a spirit, and
appears then altogether in a human form, yet can
not in any wise be seen by the eyes of the body,
but by the eyes of the spirit, and before the eyes
of the latter, appears as a man in the world, has
senses, namely, of touch, of smell, of hearing, of
seeing, much more exquisite than in the world;
has appetites, cupidities, desires, affections, loves*
such as in the world, but in a more excellent de
gree ; thinks also as in the world, but more per
fectly ; converses with others ; in a word, he is
there as in the world, insomuch that if he does not
reflect upon the circumstance of his being in the
other life, he knows no other than that he is in the
world, which I have occasionally heard from spirits ;
for the life after death is a continuation of life in
the world. This then is the soul of man which lives
after death. But lest the idea should fall upon
somewhat unknown by using the term soul, in con
sequence of the conjectures and hypotheses con
cerning it, it is better to say the spirit of man, or,
if you prefer it, the interior man, for it appears
there altogether as a man, with all the members
and organs that man has, and it is also the man
himself in the body ; that this is the case, may
also be manifest from the angels seen, as recorded
in the Word, who were all seen in the human
form, for all the angels in heaven have a human
form, because the Lord has, who after his resur
rection appeared so often as a man. That an
angel and the spirit of a man is a man in form, is
because the universal heaven from the Lord has
[a tendency] to conspire to the human form, whence
the universal heaven is called the grand man, con
cerning which and concerning the correspondence
of all things of man therewith, it has been treated
at the close of several chapters ; and because the
Lord lives in every individual in heaven, and by
influx from the Lord the universal heaven acts
upon every individual, therefore *very angel is an
image thereof, that is, a form most perfectly hu
man, in like manner man after death. All. the
spirits, as many as I have seen, which are thou
sands and thousands, have been seen by me alto
gether as men, and some of them have said that
they are men as in the world, and have added,
that in the life of the body they had not the least
belief that it would be so ; many have expressed
concern, that mankind are in such ignorance con
cerning their state after death, and that they think
so vainly and emptily concerning the soul, and
that most persons, who have thought more deeply
on the subject, have made the soul into somewhat
as it were a subtile aerial, which idea must needs
lead into that insane error, that it is dissipated
after death. — A. C. 6053, 6054.
589. Whoever duly considers the subject, may
know that the body does not think, because it is
material, but that the soul thinks, because it is
spiritual. The soul of man, concerning the im
mortality of which many have written, is his spirit,

148

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

for this is immortal as to all its properties ; this
•also is what thinks in the body, for it is spiritual,
and what is spiritual receives what is spiritual,
and lives spiritually, which is to think and to will.
All the rational life, therefore, which appears in
the body, is of the soul, and nothing of the body ;
for the body, as was said above, is material, and
that which is material, which is proper to the body,
is added, and almost as it were adjoined, to the
spirit, in order that the spirit of man may be able
to live and perform uses in the natural world, all
things of which are material, and in themselves
void of life. And since what is material does not
live, but only what is spiritual, it may be evident,
that whatever lives in man is his spirit, and that
the body only serves it, just as what is instru
mental serves a moving living force. It is said
indeed concerning an instrument, that it acts,
moves, or strikes ; but to believe that this is of the
instrument, and not of him who acts, moves, or
strikes, by it, is a fallacy.
590. Since every thing which lives in the body,
and from life acts and feels, is solely of the spirit,
and nothing of the body, it follows that the spirit is
the man himself; or, what is similar, that a man,
viewed in himself, is a spirit, and also in a similar
form ; for whatever lives and feels in man, is of
his spirit, and every thing in man, from the head
to the sole of his feet, lives and feels. Hence it
is, that when the body is separated from its spirit,
which is called dying, the man remains still a man,
and lives. I have heard from heaven, that some
who die, when they lie upon the bier, before they
are resuscitated, think even in their cold body, nor
do they know otherwise than that they still live,
but with the difference, that they cannot move any
material particle which is proper to the body.
591. Man cannot think and will, unless there be
a subject, whicli is a substance, from which and in
which he may think and will ; whatever is sup
posed to exist without a substantial subject, is
nothing. This may be known from this, that man
cannot see without an organ which is the subject
of his sight, nor hear without an organ which is
the subject of his hearing ; sight and hearing
without them are nothing, nor are they given : so
also thought, which is internal sight, and percep
tion, which is internal hearing, unless they were in
Bubstances and from them, which are organic
forms, which are subjects, would not exist at all.
From these things it may be evident, that the
spirit of man is equally in a form, and that it is in
the human form, a,nd that it enjoys sensories and
senses as well when it is separated from the body, as
when it was in the body, and that all of the life of
the eye, and all of the life of the ear, in a word,
all of the life of sense which man has, is not of
his body, but of his spirit in them, and in their mi
nutest particulars. Hence it is, that spirits as well
as men see, hear, and feel, but after being loosed
from the body, not in the natural world, but in the
spiritual : the natural sensation which the spirit
had when it was in the body, was by the material
which was added to it ; but still it then had spirit
ual sensation at the same time, by thinking and
willing. — H. H. 432, 434.
592. It is to be known that the spirit of man is
in the body, in the whole and in every part of it,
and that it is the purer substance of it, both in its
organs of motion and of sense, and every where
else. — A. C. 4659.
, 593. The spirit is the very, man himself, who
thinks, and who lusts, who desires and is affected,
and further, all the sensitive, which appears in tlie

body, is properly of its spirit, and of the body only
by influx.— A. C. 4622.
Sensual Reasoning of Philosophers concern-
ing the Soul.
594. That it may be seen how they, who form
their opinions on heavenly subjects, from what they
have been taught by the senses, by science, and
by philosophy, blind themselves, so as afterwards to
see and hear nothing, and are not only deaf serpents,
but also the flying serpents frequently spoken of in
the Word, which are much more pernicious, we
will take, for example, what they believe abcot, the
spirit. The sensual man, or he who only believes
on the evidence of his senses, denies the existence
of spirit because he cannot see it ; saying, There
is nothing of which my senses are unable to take
cognizance : what I see and touch, that I am per
suaded has existence. The mere man of science,
or he who forms his conclusions from the sciences,
says within himself, What is the spirit, unless,
perhaps, a vapor or heat, or some other imponder
able existence recognized by science, which will
vanish when the fire which gave rise to it is ex
tinguished ? Have not animals also bodies, senses,-
and something analogous to reason ? and yet it is
asserted that although these must all perish, the
spirit of man is immortal. ' Thus he reasons him
self into a denial of the existence of the spirit
Philosophers, also, who wish to have the credit of
possessing more discernment than the rest of man
kind, speak of the spirit in terms which they do
not themselves understand. This is evident from
their disputing about them, contending that not a
single expression is applicable to spirit which is
applicable in any degree to what is material, or
ganized, or has extension; thus by abstracting
from spirit even conceivable quality, it -vanishes
from their ideas, and becomes to them mere noth
ing. The wiser philosophers, however, assert that
the spirit is a thinking principle ; but in their
reasonings about this, in consequence of separating
from it all idea of substantiality, they at length
conclude that it must necessarily cease to exist
when the body does. Thus all who ground their
reasonings merely on what they learn from the
senses, science, and philosophy, deny the existence
of spirit, and in so doing cease to believe what is
asserted of the spirit and spiritual things. Not so
the simple in heart : if these are questioned about
the existence of the spirit, they declare their un
feigned belief therein, because the Lord has said
that they shall continue to live after death ; thus
instead of extinguishing their rational principle,
they vivify it by the Word of the Lord. — A. C.
196. Nature of the Life of the Soul, or Spirit.
595. With respect to the general circumstances
relating to the mode of life of souls, or novitiate
spirits, after death, I may observe, that it was de
monstrated to me, on numerous occasions, that
when a man enters upon eternal life, he is utterly
unconscious of it, imagining himself still to be in
the world, yea, in his own material body. Hence,
on being informed that he is a spirit, he is all
wonder and astonishment, both because he is alto-*
gether as a man, as to his senses, desires, and
thoughts, and because he did not believe, during
his abode in the world, that he was a spirit, or (as
is the case with some) that a spirit could be what
he now finds himself.
596. Another circumstance to be noted, is, that
a spirit enjoys much more excellent sensitive

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149

faculties, and far superior powers of thinking and
speaking, than when living in the body, so that
the former state scarcely admits of comparison
with the latter, although this is unknown to the
spirits before they are gifted with reflection by the
Lord. 597. Care should be taken not to give credence
to the erroneous opinion, that spirits do not possess
far more exquisite sensations than during the life
of the body, for I have been convinced to the con
trary by experience repeated thousands of times.
Should any be unwilling to believe this fact, in
consequence of their presupposed ideas concern
ing the nature of spirit, let them ascertain for
themselves when they come into another life,
where they will be compelled to believe by their
own experience. Spirits possess the faculty of
sight, and live in a light to which, with good
spirits, angelic spirits, and angels, the midday
light of this world cannot be compared for splen
dor. Of the light in which they dwell, and by
which they see, we shall, by the divine mercy of
the Lord, subsequently treat They enjoy the
power of hearing, also, and that in so exquisite a
degree as vastly to exceed what they possessed in
their corporeal frame ; of which, in my almost
constant conversations with them, now for some
years, I have had repeated opportunity of being
convinced. The nature of their speech, and the
sense of smell which they also possess, will, by
the divine mercy of the Lord, be considered here
after. They have, besides, a most exquisite sense
of touch, whence come the pains and torments
endured in hell ; for all sensations have relation to
the touch, of which they are merely diversities
and varieties. The desires and affections, more
over, by which they are actuated, are incomparably
stronger than those possessed during the life of
the body ; but more will be. said on this subject,
by the divine mercy of the Lord, in the following
pages. Men think also, after death, far more per
spicuously and distinctly than during their previous
life ; for in a spiritual state of being, in one idea
more is involved than in a thousand whilst we are
clothed with a material covering. If it were pos
sible for men here to perceive with what acuteness,
penetration, sagacity, and clearness, spirits con
verse with each other, they would be perfectly
amazed. In a word, man loses nothing by death,
but is still a man in all respects, although more
perfect than when in the body, having cast off his
bones and flesh, and the imperfections which
necessarily attend them. Spirits acknowledge and
perceive, that whilst they lived in the body it was
the soul which took cognizance of all around, and
although this seemed to be in the body, it was still
incorporeal; and therefore that, on the rejection
of the body, sensations exist in a much more ex
quisite and perfect state. Life consists in sensa
tion, since without sensation there can be no life ;
and such as the sensation is, such is the life — a
fact which all have the capacity of knowing — A.
C. 320-322.
598. It has been granted me to speak with all
those of the dead whom I ever knew in the life
of the body, with some for days, with some for
months, and with some for a year, and also with
so many others, that I should come short if I reck
oned them at a hundred thousand, of whom many
were in the heavens, and many in the hells. I
have also spoken with some two days after their
decease, and told them that solemn preparations
were then making for their funerals ; to which
they said, that it was well to reject that which had \

served them for a body and its functions in the
world ; and they desired me to declare that they
are not dead, but alive and equally men as before,
and that they had only passed out of one world
into another, and did not know that they had lost
any thing, since they are in a body and possessed
of senses as before, and in intellect and will as
before, and have like thoughts and like affections,
like sensations, pleasures, and desires, as when
they were living in the world. Most of those
who were newly deceased, when they saw that
they were living men as before, and in a similar
state, (for after death the state of every one's life
is at first similar to what it was in the world, but
is successively changed with each either into
heaven or into hell,) were affected with new joy at
being alive, and said that they had believed noth
ing of this ; but greatly wondered that they could
have been so ignorant and so blind concerning the
state of their own lives after death ; and more es
pecially, that the men of the church should he
so, when yet they, of all men in the world, have
the greatest opportunities of light afforded them.
Then for the first time they saw the cause of this
blindness and ignorance, which is, that external
things, such as relate to the world and the body,
had occupied and filled their minds to such an ex
tent, that they could not be elevated into the light
of heaven, and behold the things of the church,
which are beyond its doctrinals ; for mere darkness .
inflows from corporeal and worldly things, (if they
are so much loved as they are at the present day,)
whenever man wishes to think of the things of
heaven, beyond the dictate of the doctrine of faith
which belongs to his church.
599. Very many of the learned from the Chris
tian world are bewildered when they find them
selves after death in a body, in garments, and in
houses as they were in the world ; and when they
recall to memory what they had thought of the
life after death, of the soul, of spirits, of heaven,
and of hell, they are affected with shame, declare
that they have thought like fools, and thaj. the
simple in faith are much wiser than they ase. —
L. J. 15, 16.
600. A certain novitiate spirit, hearing me speak
about the soul, inquired what it was, supposing
himself still to be a man. When I told him that
there is a spirit in every man, in which his life re
sides, and that the body only serves him to live
upon the earth, for that flesh and bone, or the
body, neither live nor think, he hesitated what
to believe. I then asked him whether he had
heard any thing about the soul ? He replied,
What is the soul ? I know not what it is. I was
then allowed to inform him, that he was now a
soul, or spirit, as he might know from the fact of
his being over my head, and not standing upon the
earth, and asked him whether this was not evident
to himself. On hearing these words he fled away
in terror, exclaiming, "I am a spirit f I am a
spirit ! " A certain Jew also was so confident that
he was still living in the body, that it was with
difficulty he could be persuaded to think otherwise,
and even after it had been shown him that he was
a spirit, he persisted in declaring that he was a
man, because he saw and heard. Such are they
who, during their abode in the world, have led a
merely corporeal life. Many other instances might
be mentioned of a similar kind, but these are ad
duced solely for the sake of confirming the truth,
that it is the spirit^of man which possesses con
sciousness, and not the body. — A. C. 447.
601. I have discoursed with some within a few-

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

days after their decease, and because they were
then recently come, they were in a light there,
which differed little in their sight from the light of
the world. And because the light appeared such
to them, they doubted whether they had light from
any other source, wherefore they were taken into
the first of heaven, where the light was still
brighter, and from thence speaking with me, they
said, that they had never before seen such a light ;
and this took place when the sun was already set.
Some of them believed no otherwise, than that
men after death would be as ghosts, in which opin
ion they confirmed themselves from the spectres
of which they had heard; but hence they drew no
other conclusion, than that it was some gross vital
principle, which is first exhaled from the life of
the body, but which again falls back to the dead
body, and is thus extinguished. But some believed,
that they were first to rise again at the time of the
last judgment, when' the world was to perish, and
then with the body, which, though fallen into dust,
would be then collected together, and thus they
would rise again with bone and flesh. And
whereas mankind have in vain for many ages ex
pected that last judgment or destruction of the
world, they have fallen into the error that they
should never rise again ; thinking nothing in this
case of that which they have learned from the
Word, and from which they have also sometimes
so spoken, that when man dies, his soul is in the
hand of God, among the happy or unhappy accord
ing to the life which he had acquainted himself
with, and was become familiar to ; neither of what
the Lord said concerning the rich man and Laza
rus. But they were instructed, that every one's
last judgment is when he dies, and that then he
appears to himself endowed with a body as in the
world, and to enjoy every sense as in the world,
but more pure and exquisite, inasmuch as cor
poreal things do not hinder, and those things which
are of the light of the world do not overshadow
those which are of the light of heaven ; thus that
they are in a body as it were purified : and that
after death, the body cannot possibly partake of
what is bony and fleshy such as it had in the world,
because this would be to be again encompassed
with earthly dust. With some I conversed on this
subject on the same day that their bodies were in-
tombed, who saw through my eyes their own
corpse, the bier, and the ceremony of burial ; and
they said, that they reject that corpse, and that it
had served them for uses in the world in which
they had been, and that they live now in a body
which serves them for uses in the world in which
they now are. They wished also, that I should
tell this to their relations who were in mourning ;
but it was given to reply, that if 1 should tell
them,, they would mock at it, inasmuch as what
they cannot themselves see with their own eyes,
they believe to be nothing, and thus they would
reckon it among the visions which are illusions. —
A. C. 4527.
The Mind composed of Will and Understand
ing in Organic Forms.
602. By the mind we mean nothing more than
the will and understanding, which in their complex
are all things that affect a man and that he thinks,
thus all things of his affection and thought ; the
things that affect him are of his will, and the
things that he thinks are of his understanding.
That all things of a man's thought are of his un
derstanding, is well known, because a man thinks
from understanding : but that all things of a man's

affection are of his will, is not so well known, be
cause when a man thinks, he does not attend to
the affection, but only to what he thinks ; as when
he hears a person speaking, he does not attend to
the tone, but to the speech ; when yet affection is
related to thought, as tone to speech : wherefore a
speaker's tone shows his affection, and his speech
shows his thought. Affection is of the will, be
cause all affection is of love, and the will is the
receptacle of love, as was shown above. He that
does not know that affection is of the will, con
founds affection with understanding ; he says it is
one with thought, when nevertheless they are not
one, but act as one. That the two are confounded,
is plain from the common saying, " I think to do
this ; " meaning, " I will to do it." But that they
are two, is also evident from another common say
ing, " I will think of this : " and when the person
thinks of it, the affection of the will is in the
thought of the understanding, as the tone of voice
is in speech, as has been said. That all things of
the body are referable to the heart and lungs, is
well known : but that there is a correspondence
of the heart and lungs with the will and under
standing, is unknown.
603. Since the will and understanding are re
ceptacles of love and wisdom, therefore they are
two organic forms, or forms organized from the
purest substances ; they must be such in order to
be receptacles. It is no objection that their organ
ization is not manifest to the eye, being interior to
sight, even when exalted by microscopes. Very
small insects also are interior to sight, and yet
they have organs of sense and motion, for they
feel, walk, and fly ; and they also have brains,
hearts, pulmonary pipes, and viscera, as skilful
anatomists have discovered by the microscope;
and as the insects themselves are invisible, still / t
more so their component viscera, and it is not de
nied that they are organized in every particular,
how can it be said, that the two receptacles of
love and wisdom, the will and understanding, are
not organic forms ? How can love and wisdom,
which are life from the Lord, act upon what is not
a subject, or not a substantial existence? How
else can thought inhere, and any one speak from
thought that is not inherent? Is not the brain,
where thought exists, full, and every thing therein
organized ? The organic forms therein appear to
the naked eye, and in the cortical substance, the
receptacles of the will and understanding in their
principles, where we see a kind of little glands.
Do not, I beseech you, think of these things from
an idea of a vacuum : a vacuum is nothing, and
in nothing nothing is, and from nothing nothing
exists. — D. L. W. 372, 373.
The Will, and not the Understanding, makes
the Man.
604. Such as the love and wisdom are, such are
the will and understanding, the will being the re
ceptacle of love, and the understanding, of wis
dom, as was shown above, which two make the
man and his quality. Love is manifold ; so much
so that its varieties are indefinite ; as may appear
from the human race on earth and in the heavens,
where there is no man or angel so like another, as
to be without distinction from him. Love is what
distinguishes, for every man is his own love. It is
supposed that wisdom distinguishes, but wisdom is
from love, being its form : love is the esse of life,
and wisdom is the existere of life from that esse.
In the world the understanding is believed to make
the man : but this is because the understanding

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151

can be elevated into the light of heaven, as was
shown above, and so a man may appear wise ; but
still so much of the understanding as transcends,
that is, as is not of the love, appears indeed to be the
man's, and hence that the man is such, but it is
only an appearance. So much of the understand
ing as transcends, belongs indeed to the love of
knowing and being wise, but not at the same time
to the love of applying to life what it knows and
is wise in ; hence this in the world either recedes
in lime, or abides without the things of the mem
ory, in the extreme boundaries, as a thing ready
to fall off; and hence after death it is separated,
and no more remains than accords with the proper
love of the spirit Since love makes the life of
man, and so the man himself, hence all the socie
ties in heaven, and all the angels in the societies,
are arranged according to affections of love ; and
no society, and no angel in a society, according to
any thing of understanding separate from his love ;
so also in the hells and their societies, but accord
ing to loves opposite to heavenly ones. Hence it
may appear, that as the love is, such is the wis
dom, and consequently such the man.
605. It is acknowledged indeed that a man is
such as his ruling love, but only such as to mind
and disposition, not as to body, thus not wholly
such. But from much experience in the spiritual
world, it has been made known to me, that a man
from head to foot, or from the first things in the
head to the last in the body, is such as his love.
All in that world are forms of their own love, the
angels forms of heavenly love, and the devils of
infernal love ; the latter being deformed in face
and in body, but the former beautiful; and when
their love is assaulted, their faces change, and if
it is much assaulted, they disappear totally : this is
peculiar to- that world, and happens because their
bodies are at one with their minds. Hence it is
evident why all things of the body are principi
ates, that is, are compositions of fibres from pri n-
ciples, which are receptacles of love and wisdom ;
and why the principiates must be- such as the prin
ciples are ; wherefore whither the principiates fol
low, the principles tend ; the two cannot be sepa
rated. Hence he that elevates his mind to the
Lord, is wholly elevated to the Lord ; and he that
debases his mind to hell, is wholly debased to it:
so that the whole man, according to his life's love,
goes either to heaven or to hell. It is a tenet of
angelic wisdom, that the mind of a man is a man,
because God is Man; and that the body is the
external of the mind, that feels and acts ; and that
thus they are one, and not two. — D. L. W. 368,
369. Capacity of the Understanding to be elevated
above the Will.
606. Wisdom and love proceed unitedly from
the Lord, and likewise flow in unitedly into the
souls of angels and men, but tbey are not received
unitedly in their minds; light which constitutes
the understanding being first received there, and
love which constitutes the will being received
gradually. This also is of providence, as every
man is to be created anew, that is, reformed, and
this is effected by means of the understanding ;
for he must imbibe from infancy the knowledges
of truth and good, which are to teach him to live
well, that is, to will and act rightly. Thus the
will is formed by means of the understanding.
For the sake of this end, there is given to man the
faculty of elevating his understanding almost into
the light in which the angels of heaven are, that

he may see what he ought to will and thence to
do, in order that he may be prosperous in the world
for a time, and blessed after death to eternity. He
becomes prosperous and blessed if he procures to
himself wisdom, and keeps his will under obedience
to it; but unprosperous and unhappy if he puts his
understanding under obedience to his will. The
reason is, because the will tends to evils from
birth, even to those which are enormous ; where
fore, unless it were restrained by means of the
understanding, man would rush into acts of wick
edness, yea, from his inrooted savage nature, he
would destroy and slaughter for the sake of him
self all those who do not favor and indulge him.
Besides, unless the understanding could be sepa
rately perfected, and the will through this, man
would not be man, but a beast. For without that
separation, and without the ascent of the under
standing above the will, he would not be able to
think, and from thought to speak, but only to ex
press his affection by sounds ; neither would he be
able to act from reason, but only from instinct ;
still less would he be able to know the things
which are of God, and God by means of them,
and thus to be conjoined to him, and to live to
eternity. For man thinks and wills as from him
self, and this, as from himself, is the reciprocal of
conjunction : for conjunction cannot be given with
out the reciprocal, as the conjunction of the active
with the passive cannot be given without a re
active. God alone acts, and man suffers himself
to be acted on, and reacts in all appearance as
from himself, though interiorly it is from God. —
I. S. B. 14.
Appearance of Intellect in Brutes, and the
true Difference between them and Man.
607. They who judge of things only from their
appearance before the senses of the body, conclude
that beasts have will and understanding as well as
men, and hence that the only distinction consists
in man's being able to speak, and thus to describe
the things which he thinks and desires, while
beasts can only express them by sounds ; yet
beasts have not will and understanding, but only a
resemblance of each, which the learned call some
thing analogous. That man is man, is because
his understanding can be elevated above the de
sires of his will, and thus can know and see them,
and also moderate them ; but a beast is a beast
because its desires drive it to do whatever it does :
wherefore a man is a man in consequence of this,
that his will is under obedience to his understand
ing ; but a beast is a beast in consequence of this,
that its understanding is under obedience to its
will. From these considerations this conclusion
follows, viz., that the understanding of man, foras
much as it receives the light influent from heaven,
and apprehends and apperceives this as its own,
and therefrom thinks analytically with all variety,
altogether as from itself, is alive, and is thence
truly understanding ; and that the will of man, for
asmuch as it receives the influent love of heaven,
and therefrom acts as from itself, is alive, and is
thence truly will ; but that the contrary is the case
with beasts. Wherefore they who think from the
lusts of the will are compared to beasts, and in
the spiritual world they likewise at a distance ap
pear as beasts ; they also act like beasts, with this
only difference, that they are able to act otherwise
if they will. But they who restrain the lusts of their
will by the understanding, appear in the spiritual
world as men, and are angels of heaven. In a
word, the will and the understanding in beasts

152

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

always cohere, and forasmuch as the will is blind,
being [the receptacle] of heat and not of light, it
makes the understanding blind also. Hence a
beast does not know and understand its own ac
tions, and yet it acts, for it acts by virtue of the
influx from the spiritual world ; and such action
is instinct. It is believed that a beast thinks from
understanding what to act, but this is not at all
the case ; it is led to act only from natural love,
whicli is in it from creation, with the assistance of
the senses of its body. That man thinks and
speaks is solely because his understanding is ca
pable of being separated from his will, and of be
ing elevated even into the light of heaven ; for the
understanding thinks, and thought speaks. That
beasts act according to the laws of order inscribed
on their nature, and some beasts in a moral and
rational manner, differently from many men, is be
cause their understanding is blind obedience to
the desires of their will, and thence they are not
able to pervert them by depraved reasonings, as
men do. It is to be observed, that by the will and
understanding of beasts here spoken of, is under
stood a resemblance of, and something analogous
to, those faculties ; things analogous are so named
from appearance. The life of a beast may be
compared with a sleep-walker, who walks and acts
from the will while the understanding sleeps ; and
also with a blind man, who walks through the
streets with a dog leading him ; and also with an
idiot, who from custom and the habit thence ac
quired does his work in a regular manner. It may
likewise be compared with a person void of mem
ory, and thence deprived of understanding, who
still knows or learns how to clothe himself, to eat
dainties, to love the sex, to walk the streets from
house to house, and to do such things as soothe the
senses and indulge the flesh, by the allurements
and pleasures of which he is drawn along, though
he does not think, and thence cannot speak. From
these considerations it is evident, how much they
are mistaken who believe beasts to be endowed
with rationality, and only to be distinguished from
men by the external figure, and by their not being
able to speak of the rational things which they in
wardly revolve. From which fallacies many even
conclude, that if man lives after death, beasts will
live after death likewise, and on the contrary, that
if beasts do not live after death, neither will man ;
besides other dreams, arising from ignorance con
cerning the will and understanding, and also con
cerning degrees, by means of which, as by a lad
der, the mind of man mounts up to heaven. — /.
S. B. 15.
Correspondence between the Will and the
Heart, and the Understanding and the
Lungs.
k 608. That the will corresponds to the heart,
cannot so clearly appear by itself, as from the will
viewed in its effects, according to what we said
above : it may appear by itself by this, that all the
affections of love alter the motions of the heart,
as is evident from the pulsation of the arteries,
that act synchronously with the heart. Its changes
and motions according to the affections of love are
innumerable ; those felt by the finger are few, as
that it beats slow or quick, high or low, soft or
hard, equal or unequal, and so on ; therefore dif
ferently in joy and sadness, in tranquillity of mind
and in anger, in intrepidity and in fear, in hot dis
eases and in cold, and so on. Since the motions
of the heart, or its systole and diastole, thus

change and vary according to the affections of a
man's love, therefore many of the ancients, aril
from them some of- the moderns, have ascribed the
affections to the heart, and have assigned their
habitation there. Hence in conversation we speak
of a stout and a timid heart, a joyful and a sad
heart, a soft and a hard heart, a great and a little
heart, a whole and a broken heart, a fleshy and a
stony heart ; also of being fat, soft, and meek in
heart, and of giving the heart to a thing, of giving
a single heart, of giving a new heart, of laying
up in the heart, of receiving in the heart, of not
coming upon the heart, of hardening the heart, of
being a friend at heart ; hence too the terms con
cord, discord, vecord, and other similar expres
sions, which are predicated of love and its affec
tions. The Word speaks in the same way, be
cause the Word is written by correspondences.
Whether you say love, or the will, it is the same,
because, as was said above, the will is the recepta
cle of love. — D. L. W. 378.
609. The blood is red because of the corre
spondence of the heart and the blood with love and
its affections. In the spiritual world there are col
ors of all kinds. Red and white are the fnndi-
mentals ; the rest derive their varieties from these
and their opposites, which latter are dusky-fiery
color and black : red there corresponds to love, and
white to wisdom. Red corresponds to love, because
it derives its origin from the fire of the sun of that
world, and white to wisdom, because it derives ita
origin from the light of the same sun ; and as love
corresponds to the heart, hence the blood cannot
be otherwise than red, and indicate its origin.
Hence, in the heavens, where love to the Lord is
predominant, the light is flame-oolored, and the
angels are clothed in purple garments ; and in the
heavens, where wisdom is predominant, tlie light is
white, and the angels are clothed in white linen
garments. —D. L. W. 380.
610. That the understanding corresponds to
the lungs, follows from what we said of /-the
correspondence of the will with the earth. There
are two things that rule in the spiritual man, or in
the mind — the will and understanding, and there
are two things that rule in the natural man, or in
the body — the heart and lungs ; and there is a
correspondence of all things of the mind with all
things of the body, as was said above : hence it
follows, that while the will corresponds to the
heart, the understanding corresponds to the lungs.
Every one also may perceive in himself, that the
understanding corresponds to the lungs, both from
his thought and his speech. From thought ; be
cause no one can think unless his breathing coht
spires and accords ; wherefore, when he thinks
tacitly, he breathes tacitly ; if he thinks deeply, he
breathes deeply, he retracts and relaxes, com
presses and elevates the lungs, according to the
influx of affection from love, either slowly, hastily,
eagerly, mildly, or attentively ; yea, if he hold his
breath altogether, he cannot think, except in his
spirit by its respiration, which is not manifestly
perceived. From speech ; because not the small
est expression can proceed from the mouth without
the assistance of the lungs; for all articulate
sound is generated by the lungs through the tra
chea and epiglottis ; wherefore speech may be
raised to clamor, according to the inflation of those
bellows, and the opening of their passage, and di
minished according to their contraction ; and if the
passage be closed, speech and thought cease. —
D.L. If. 382.

WRITINGS OF EMANUEL SWEDENBORG.

153

Shutting of the Spiritual Degree.
611. The spiritual degree is shut in those who
are in evils with respect to life, and more so' in
those who are in falses from evils. The case is
like that of the fibril of a nerve, which contracts
on the slightest touch of any heterogeneous body ;
or like that of all the moving fibres of a muscle,
or of the whole muscle itself, or of the whole
body, on coming in contact with any thing hard or
cold. So do the substances or forms of the spir
itual degree in man on the approach of evils and
consequent false principles, these being heteroge
neous : for as the spiritual degree is in the form
of heaven, it admits nothing but goods, and truths
from good, these being homogeneous to it Evils,
and the falses of evil, are heterogeneous to it. This
degree is contracted and shut, particularly with
those who, in the world, are in the love of rule
from the love of self, because this love is opposite
to love towards the Lord ; it is shut also with those
who, from the love of the world, have an inordi
nate lust of possessing the goods of others, but
not so much as in the former case: these loves
shut the spiritual degree, because they are the ori-
fins of evils. The contraction or shutting of this
egree is like the retorsion of a spire the contrary
way: hence, after it is shut, it reflects back the
light of heaven, and instead of the light of heaven,
there is darkness : so that truth, which is in the
light of heaven, becomes nauseous. In such per
sons, not only the spiritual degree, but also the
superior region of the natural [degree] called the
rational [degree] is shut; until at length the low
est region of the natural degree, called the sen
sual, alone stands open, this being nearest to the
world and the external senses of the body ; and
from it such a person afterwards thinks, speaks,
and reasons. The natural man, who is become
sensual by evils and consequent falses, in the
spiritual world, in the light of heaven, appears
not as a man, but as a monster, and with a re
tracted nose : he appears with a retracted nose,
because the nose corresponds to the perception of
truth. He cannot bear a ray of heavenly light.
Such persons, in their caverns, have no other
light than as of firebrands, or as of a coal fire.
Hence it appears, who and of what quality those
persons are, in whom the spiritual degree is shut.
— D.L. W. 254.
Opposition of the Natural and Spiritual
Degrees.
612. That there are three degrees of the mind,
natural, spiritual, and celestial, and that the hu
man mind, consisting of these degrees, looks
towards heaven, and turns spirally thitherward, was
shown above ; hence it may be seen, that the natural
mind, when it looks downwards, and circumgyrates
towards hell, also consists of three degrees, each
opposite to a degree of the mind which is heaven.
That this is the case was made evident to me from
what I have seen in the spiritual world ; namely,
that there are three heavens, and these distinct
according to three degrees of altitude, and that
there are three hells, and these also distinct ac
cording to three degrees of altitude or profundity;
and that the hells in all and every thing are oppo
site to the heavens ; also that the lowest hell is op
posite to the highest heaven, the middle hell to
tiie middle heaven, and the highest hell to the ul
timate heaven. It is the same with the natural
mind, which is in the form of hell ; for spiritual
forms are like themselves in the greatest and least
things. The heavens and hells are thus in oppo

sition, because their loves are in such opposition.
Love to the Lord, and consequent neighborly love,
constitute tlie inmost degree in the heavens, but
the love of self and the love of the world consti
tute the inmost degree in the hells ; wisdom and
intelligence grounded in their loves constitute the
middle degree in the heavens, but folly and insan
ity, which appear as wisdom and intelligence,
grounded in their loves, constitute the middle de
gree in the hells ; lastly, conclusions from their
two degrees, which are either deposited in the
memory in the shape of knowledge, or determined
in the body to actions, constitute the ultimate de
gree in the heavens, and conclusions from their
two degrees, which either become knowledge or
action, form the outermost degree in the hells.
How the goods and truths of heaven are turned
into evils and falses in the hells, consequently into
opposites, may be seen from the following expe
rience. I heard that a certain divine truth frara
heaven descended by influx into hell, and I was
told that in the way, as it descended, it was turned
by degrees into the false, and so in the lowest hell
into what was altogether opposite ; whence it was
evident, that the hells are in graduated opposition to
the heavens as to goods and truths, and that goods
and truths become evils and falses by influx into
forms turned contrariwise ; for it is well known
that eveBy thing entering by influx is perceived
and felt according to the recipient forms and their
states. That they are turned into what is oppo
site, was evident to me also from the following ex
perience ; it was given me to see the hells in their
situation with respect to the heavens, and the
inhabitants appeared inverted, with their heads
downwards • and their feet upwards ; but it was
told me, that nevertheless tbey seem to themselves
erect upon their feet ; which case may be com
pared to that of the antipodes. These experiences
show, that the three degrees of the natural mind,
which, in its form and image, is a hell, are opposite
to the three degrees of the spiritual mind, which,
in its form and image, is a heaven. — D. L. W.
275. Action and Reaction of the Natural and '
Spiritual Mind.
613s It now comes to be shown, that the natural
mind reacts against these higher or interior minds.
It reacts, because it covers, includes, and contains
them, and this cannot be done without reaction ;
if it did not react, the interiors or things included
would be relaxed and escape, and would be dis
persed ; just as if the coverings of the human body
did not react, in which case the viscera, or interiors
of the body, would fall out, and be dispersed ; and
as if the membrane that covers the moving fibres
of a muscle did not react against the powers of
those fibres in action, in which case not only would
action cease, but the interior textures would all
be dissolved. It is the same with every ultimate
degree of the degrees of altitude ; consequently
with the natural mind in respect to the higher de
grees ; for, as was said above, there are three de
grees of the human mind, natural, spiritual, and
celestial, and the natural mind is in the ultimate
degree. Again : the natural mind reacts against
the spiritual mind, because the natural mind con
sists of substances not only of the spiritual, but also
of the natural world, and the substances of the natu
ral world, from their nature, react against the sub
stances of the spiritual world : the substances of
the natural world in themselves are dead, and are
acted on from without by the substances of the

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

spiritual world ; and things dead, and which are
acted on from without, naturally resist, and conse
quently react from their very nature. Hence it is
evident, that the natural man reacts against the
spiritual man, and that there is a combat It is
the same thing whether you say the natural and
spiritual man, or the natural and spiritual mind.
614. Hence it may appear, that if the spiritual
mind is closed, the natural mind continually acts
against the things of the spiritual mind, and is
afraid lest any thing should inflow therefrom to
disturb its states. All that inflows through the
spiritual mind is from heaven, for the spiritual
mind in its form is a heaven ; and all that inflows
into the natural mind is from the world, for the
Bataral mind in its form is a world ; whence, the
natural mind, when the spiritual mind is closed,
reacts against all things of heaven, and does not
admit them, except so far as they serve it as means
to acquire and possess the things of the world ;
and when the things of heaven serve as means to
the natural man for his own ends, then those
means, though they appear heavenly, still become
natural, and the end qualifies them ; for they be
come as scientifics of the natural man, in which
there is no life internally. But as heavenly things
cannot be so joined to natural ones as to act as
one, therefore they separate themselves ; and the
heavenly things in merely natural men take their
station without, round about tlie natural things
which are within : hence a merely natural man
can say and preach heavenly things, and imitate
them in his actions, although inwardly he thinks
against them ; the latter he does when alone, the
former when in company — D. L. W. 260, 261
615. But the state of the natural mind is alto
gether different, when the spiritual mind is opened ;
in this case the natural mind is disposed in obe
dience to the spiritual mind, and held in subordi
nation. The spiritual mind acts from above and
within on the natural mind, and removes the things
which react there, and adapts it to those that act
in the same manner with itself, and hence the su
perabundant reaction is successively removed. It
is to be noted, that there is action and reaction in
the greatest and least things in the universe, as
well living as dead ; hence the equilibrium of all
things ; which is taken away when action over
comes reaction, or vice versa. It is the same with
the natural mind and the spiritual mind : when the
natural mind acts from the delights of its loves
and the pleasantness of its thoughts, which in
themselves are evils and falses, then the reaction
of the natural mind removes the things of the spir
itual mind, and shuts the door against them, and
causes action to proceed from such things as ac
cord with its own reaction : thus there is an action
and reaction of the natural mind, which is opposite
to the action and reaction of the spiritual mind ;
hence there is a closing of the spiritual mind like
the retorsion of a spire. But if the spiritual mind
is opened, then the action and reaction of the nat
ural mind is inverted ; for the spiritual mind acts
from above or from within, and at the same time,
by the things which are disposed in obedience to
it in the natural mind, from below or from without,
and retwists the spire which contains the action
and reaction of the natural mind ; this mind by
birth being in opposition to the things of the spir
itual mind, which opposition it derives hereditarily
from parents, as is well known. Such is the
change of state called reformation and regenera
tion. The state of the natural mind before ref
ormation may be compared to a spire wreathing

or convoluting downwards ; but. after reformation
to a spire wreathing or convoluting upwards;
wherefore a man before reformation looks down to
hell, but after reformation he looks upwards to
heaven.— D.L. W. 263.
All Evils and Falses reside in the Natural
Mind.
616. Evils and consequent falses reside in the
natural mind, because that mind is in its form or
image a world, whereas the spiritual mind is in its
form or image a heaven, and evil cannot find an
abode in heaven ; wherefore the latter mind is not
opened from birth, but only in the power of being
opened. The natural mind also derives its form
partly from substances of the natural world, but
the spiritual mind only from substances of the spir
itual world, which are preserved in their purity by
the Lord, that a man may have the power of being
made a man : he is born an animal, but he is made
a man. The natural mind, with all things apper
taining to it, turns in spiral circumvolutions from
right to left, but the spiritual mind from left to
right : thus these minds turn contrariwise to each
other ; a sign that evil resides in the natural mind,
and that from itself it acts against the spiritual
mind : and the circumgyration from right to left
turns downwards, consequently towards hell, but
the circumgyration, from left to right tends up
wards, consequently towards heaven. That this is
the case was made evident to me from the fact,
that an evil spirit cannot circumgyrate his body
from left to right, but from right to left ; whereas
a good spirit feels it difficult to circumgyrate his
body from right to left, but easy from left to right:
the circumgyration follows the flux of the interiors
belonging to the mind. — D. L. W. 270.
The Proprium of Man, Spirit, and Angel.*
617. When engaged in writing and saying that
the proprium of man, spirit, and angel was in it
self nothing but pure evil, certain spirits of an in
terior quality insinuated that they had a proprium
which was not evil, namely, an inward and still in
most mind ; and that the inmost gave to the inward
the power of becoming celestial and spiritual. I
had never heretofore supposed any otherwise than
that there was an inmost mind in man which does
not exist in brute animals ; but • they insisted that
these minds, the inward and inmost, are their pro
prium, and because they are receptive of celestial
and spiritual things from the Lord, and give its
faculty to the proper mind of man, that thus they
had not evil, but good. But it was answered them
that these inward and innermost minds were not
theirs, but the Lord's ; and that theirs was a natu
ral mind, which was altogether perverted ; and
that if a spirit or angel were deprived of his pro
prium, which pertains to his natural mind, the in
terior (or higher), as well as the lower, he would
be utterly deprived of life, which was also shown
to the spirit by a slight experience, and he con
fessed that if the experiment should proceed farther
he would become nothing. But that the propriate
and natural mind may be obsequious to the truly
spiritual and celestial mind, the matter is so or
dered that it shall not be effaced and nullified, and
thus made, as it were, obsequious, for in that case
one would feel nothing of himself or of his own,
but his propria are disposed into a form that may
be compared to a rainbow, in which the colors

Proprium — what is proper toman hi mself, or his slf-houd,
as distinguished from tlie goodness and truth from the Lord in
him.

WRITINGS OF EMANUEL SWEDENBORG.

155

derive their origin from black and white, answering
to the propria of man, to wit, his evils ; these are
disposed by the Lord that the man may live, as it
were, from his own life ; and the less of remains
there are, the less has he of life from his proprium.
Therefore, for one to claim to himself an interior
and inmost mind, by which the Lord gives power
to the natural mind to become what it is, is to
elaim for himself what is not his proprium; for
neither man, spirit, nor angel knows any thing of
these minds.
618. Besides, unless those minds should be in a
state of perfection, man could never be reformed.
The more interior mind is mere potency when man
is born, and is opened by the inner that it may
give to man the faculty of understanding and per
ceiving what is true and good. So also, when the
false and evil is much increased, and penetrates
towards the interiors, just in that proportion the
more interior mind is closed, that is, so much less
of remains is left, which is every where shown. —
S.D. 3474, 3475.
The Form of the Love makes the Form and
Face of the Soul.
619. Love and will is the very soul itself of a
deed or work ; and it forms its body in the sincere
and just things which the man does; the spiritual
body, or the body of the man's spirit, is from no
other source, that is, it is formed from no other
than those things which man does from his love
or will. — H. H. 475.
620. When the spirit of man first enters the
world of spirits, which takes place shortly after
his resuscitation, spoken of above, he has a similar
face and a similar tone of voice to what he had in the
world ; the reason is, because he is then in the state
of his exteriors, nor are his interiors as yet un
covered : this state is the first state of men after their
decease. But afterwards the face is changed, and
becomes quite another one ; it becomes similar to
his ruling affection or love, in which the interiors
of his mind had been in the world, and in which
his spirit was in the body. For the face of man's
spirit differs .very much from the face of his body ;
the face of the body is from the parents, but the
face of the spirit from its affection, of which it is
the image ; into this the spirit comes after the life
in the body, when the exteriors are removed, and
the interiors are revealed : this is the third state
of man. I have seen some recently from the
world, and knew them from their face and speech,
but when they were afterwards seen, I did not
know them: those who were in good affections
were seen with beautiful faces, but those who were
in evil affections had faces deformed ; for the
spirit of man, viewed in itself, is nothing but its
own affection, the external form of which is the
face. The reason also why the faces are changed,
is, because in the other life it is not lawful for any
one to counterfeit affections which are not properly
his own, thus neither to induce on himself faces
contrary to the love in which he is ; all, whoever
are there, are reduced into such a state that they
speak as they think, and show by the looks and
gestures what they will. Hence now it is, that
the faces of all are the forms and effigies of their
affections ; and hence it is, that all who have known
each other in the world, know each other also in
the world of spirits, but not in heaven and in hell.
621 The faces of hypocrites are changed later
than the faces of the rest, because from custom
they have contracted a habit of eornposing their
interiors so as to imitate good affections ; where

fore for a long time they appear not unbeautiful :
but because what is pretended with them is suc
cessively put off, and the interiors which are of the
mind are disposed to the form of their affections,
they become afterwards more deformed than others.
Hypocrites are those who have spoken like angels,
but interiorly have acknowledged nature alone,
and thus not the Divine, and hence have denied
the things which are of the church and heaven.
622. It is to be known, that the human form of
every man after death is the more beautiful as he
had more interiorly loved divine truths, and lived
according to them ; for the interiors of every one
are both opened and formed according to their love
and life ; wherefore the more interior the affection
is, the more conformable it is to heaven, and thence
the more beautiful is the face. Hence it is, that
the angels who are in the inmost heaven are the
most beautiful, because they are forms of celestial
love. But those who have loved divine truths
exteriorly, and thus have lived exteriorly, ac
cording to them, are less beautiful ; for the ex
teriors only shine forth from their face, and no
interior celestial love shines through them, con
sequently not the form of heaven such as it is in
itself. There appears something respectively ob
scure in their faces, which is not vivified by tlie
translucence of interior life. In a word, all per
fection increases towards interiors, and decreases
towards exteriors, and as perfection increases and
decreases, so likewise does beauty. I have seen
angelic faces of the third heaven, which were
such, that no painter with all his art could ever
give any thing of such light to colors, so as to
equal a thousandth part of the light and life which
appeared in their faces ; but the faces of the angels
of the ultimate heaven may in some measure be
equalled. — H. H. 457-459.
Three Degrees of the Mind.
623. These three degrees are named natural,
spiritual, and celestial. When a man is born, he
first comes into the natural degree, and this in
creases in him by continuity, according to his
knowledge, and the understanding he acquires by
it, to the highest point of understanding called
rationality. Nevertheless, the second, or spiritual
degree, is not hereby opened. This degree is
opened by the love of uses, derived from intellect
ual things, that is, by the spiritual love of uses,
which is love towards the neighbor. This degree
likewise may increase by degrees of continuity, to
its summit, and it increases by the knowledges of
truth and good, or by spiritual truths. Neverthe
less, the third, or celestial degree, is not opened by
these, but by the celestial love of use, which is
love towards the Lord ; and love towards the Lord
is nothing else, than committing to life the com
mandments of the Word ; of which the sum is, to
flee from evils because they are infernal and dia
bolical, and to do goods, because they are heavenly
and divine. These three degrees are thus suc
cessively opened in a man.
624. So long as a man is living in the world, he
knows nothing of the opening of these degrees in
him, because he is then in the natural or ultimate
degree, and thinks, wills, speaks, and acts from it;
and the spiritual degree, which is interior, does
not communicate with the natural degree by con
tinuity, but by correspondences, and communica
tion by correspondence is not felt. Nevertheless,
when he puts off the natural degree, which is the
case when he dies, he comes into the degree which
was opened in him in the world ; if the spiritual

156

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

degree was opened, into the spiritual degree, and
if the celestial degree was opened, into the celes
tial degree ; if he comes into the spiritual degree,
after death, he no longer thinks, wills, speaks, and
acts naturally, but spiritually ; and if he comes
into the celestial degree, he thinks, wills, speaks,
and acts according to that degree. And as the
communication of the three degrees with each
other, is effected only by correspondences, there
fore the differences of love, wisdom, and use, are
sack, that they have nothing in common by any
thing of continuity. Hence it is evident, that
there are in a man three degrees of altitude, and
that they may be opened successively.
625. Since there are three degrees of love and
wisdom, and thence of use, in a man, it follows,
that there are likewise in him three degrees of
will and understanding, and thence of conclusions,
and thus of determination to use ; for the will is
the receptacle of love, and the understanding is
the receptacle of wisdom, and conclusions are the
use derived from them ; whence it is evident, that
in every man there are a natural, a spiritual, and a
celestial will and understanding, in potency from
its birth, and in act, when they are opened. In a
word, the human mind, which consists of will and
understanding, by creation, and thence by birth, is
of three degrees, so that a man has a natural mind,
a spiritual mind, and a celestial mind, and may
thereby be elevated to angelic wisdom, and possess
it, while he lives in the world ; but still he does not
come into it till after death, when, if he becomes
an angel, he speaks things ineffable and incompre
hensible to the natural man. I knew a man of
moderate learning in the world, and after death I
saw him and conversed with him in heaven, and I
clearly perceived, that he spoke as an angel, and
that what he said was imperceptible to the natural
man; and this because, in the world, he had ap
plied the commandments of the Word to life, and
had worshipped the Lord, and therefore was ele
vated by the Lord to the third degree of love and
wisdom. It is of importance, that this elevation
of the human mind should be known, for thereon
depends the understanding of what follows. —
D. L. W. 237-239.
626. The knowledge of these degrees is of the
greatest utility at this day; for many, in conse
quence of not knowing them, stand still and stick
in the lowest degree, in which are the senses of
their body, and on account of their ignorance,
which is intellectual darkness, are incapable of
being elevated into spiritual light, which is above
them. Hence naturalism invades them, as it were
spontaneously, as soon as they enter on any inves
tigation and scrutiny concerning the human soul
and mind, and its rationality, and more so if they
inquire concerning heaven and the life after death ;
whence they become like persons standing in the
market-places with telescopes in their hands, look
ing at the sky and uttering vain predictions ; and
also like those who prate and reason concerning
every object they see, and every thing they hear,
without there being in it any thing rational from
the understanding; but such persons are like butch
ers, who believe themselves to be skilled in anato
my, because they have examined the viscera of
oxen and sheep outwardly, but not inwardly. But
it "is a truth, that to think from the influx of natu
ral light (lumen), not enlightened by the influx of
spiritual light, is nothing else but dreaming, and to
speak from such thought is to utter idle soothsay-
ings.— IS. B. 16

The Things of the Mind are included in
Works and Acts.
627. It is well known, that nothing is done in the
body, or by it, but from the will by the thought;
and as both these act, therefore all and every thing
of the will and thought must necessarily exist in
action ; for they cannot be separated : hence it is
that from actions, or works, judgment is formed of
the thought of a man's will, or of his intention. It
has been made manifest to me, that the angels,
from a man's action or work aione, perceive and
see every thing of the will and thought of the doer ;
the angels of the third heaven perceive and see
from his will the end for which he acts, and the
angels of the second heaven, the cause by which
the end operates. Hence it is, that in the Word,
works and actions are so often enjoined, and that it
is said, that a man is known by them. — D. L. W.
215. 628. Since the whole, or the body, has deter
mined its powers principally to the arms and the
hands, which are ultimates, therefore arms and
hands, in the Word, signify power, and the right
hand, superior power. Since the evolution and
exertion of degrees into power is such, therefore
the angels who are with a man, and who are in- the
correspondence of all things belonging to him,
know from action alone, which is effected by the
hands, the state of the man as to his understanding
and will ; likewise as to charity and faith, and con
sequently as to the interna] life of his mind, and as
to the external life, which is thence in the body. I
have often wondered that the angels have such
knowledge, from the mere action of the body by
the hands ; but nevertheless, it has ocbasionally
been made manifest by lively experience, and it
has been told me, that this is the reason why
inauguration into the ministry is performed by the
imposition of hands, and why touching with the
hand signifies communicating, besides other things
of a similar nature. — D. L. W. 220.
£29. The angels say, that a man's quality is
perceived from every work, and that each is a dif
ferent likeness of his love, according to the deter
mination of his love to the affections and thoughts.
In a word, to the angels, every act or work of a
spiritual man is like a delicious, useful, and beauti
ful fruit, which, when opened and eaten, gives
flavor, use, and delight.
630. It is the same with the speech of men : the
angels know a man's love, from the sound of his
voice, his wisdom, from the articulation of the
sound, and his knowledge, from the sense of the
words ; and they say, that these three are in every
expression, because an expression is a kind of
conclusion, involving sound, articulation, and
sense. The angels of the third heaven told me,
that they perceive the general state of a man's
mind, and also some particular states, from every
word he speaks in series. — D. L. W. 279, 280.
Every Man has two Minds.
631. Every man has an inferior or exterior mini,
and a mind superior or interior ; the inferior or
exterior mind is the natural mind, which is called
the natural man, but the superior or interior mind
is the spiritual mind, and is called the spiritual
man. The reason why the mind is called the man,
is because man is man from his mind. These two
minds, the superior and inferior, are altogether dis
tinct ; by the inferior mind, man is in the natural
world, together with men there, but by the supe
rior mind he is in the spiritual world with the

WRITINGS OF EMANUEL SWEDENBORG.

157

angels1 there ; these two minds are so distinct, that
man, so long as he lives in the world, does not
know what is performing with himself in his supe
rior mind, and when he becomes a spirit, which is
immediately after death, he does not know what is
performing in his inferior mind ; hence it is said
that God distinguished between the light and the
darkness, and called the light day, and the dark
ness night — A. E. 527.
Natural and Rational Mind.
632. It may be expedient briefly to say what the
rational is ; the intellectual of the internal man is
called rational, but the intellectual of the external
man is called natural ; thus the rational is internal,
and the natural external ; and they are most dis
tinct one from the other. But no man is truly
rational except he who is called a celestial man,
and who has a perception of good, and from good
a perception of truth; whereas he who has not
that perception, but only knowledge that a thing is
true because he is so instructed, and thence has
conscience, is not a truly rational man, but is an
interior natural man ; such are they who are of the
Lord's spiritual church. They differ from each
other, as the light of the moon differs from the
light of the sun ; wherefore also the Lord appears
to the spiritual as a moon, but to the celestial as a
sun. Some in the world suppose, that he is a
rational man, who can reason ingeniously on many
subjects, and so join together his reasonings that
what he concludes may appear as true ; but this
faculty falls to the lot even of the very worst, who
can reason cunningly, and make evils appear as
goods, and falses as truths, and also vice versa ; but
that this is a depraved fantasy, but not the rational,
he who reflects may see. The rational consists in
inwardly seeing and perceiving that good is good,
and thence that truth is truth, for the sight and
perception thereof is from heaven. That they who
are of the Lord's spiritual church are interiorly
natural, is because they only acknowledge that for
truth, which they have imbibed from parents and
misters, and afterwards have themselves confirmed
with themselves, and do not see inwardly and per
ceive whether truth be from any other source than
from this, that they have confirmed it with them
selves ; it is otherwise with the celestial ; hence it
is that the latter are rational, but the former inte
riorly natural — A. C. 6240.
Cogitations of the Mind attended with Varia
tions of Form.
633. There was a philosopher, who ranked
among the more celebrated and sane, and died
some years ago, with whom I discoursed concern
ing the degrees of life in man, saying, that man
consists of mere forms for receiving life, and that
one form is more interior than another, but that
one exists and subsists from another, also that
when an inferior or exterior form is dissolved, the
superior or interior form still lives. It was further
said, that all operations of the mind are variations
of the form, which variations in the purer sub
stances are in such perfection as cannot be de
scribed ; and that the ideas of thought are nothing
else ; and that these variations exist according to
changes of the state of the affections. How the
most perfect variations are given in the purer
forms, may be concluded from the lungs, which
fold themselves variously, and vary their forms,
according to every expression of speech, and to
every note of a tune, and to every motion of the
body, and also to each state of thought and affec

tion ; what then must be the case with interior
things, which, in comparison with so large an or
gan, are in the most perfect state ? The philoso
pher confirmed what was said, and declared, that
such things had been known to him when he lived
in the world ; and that the world should apply
philosophical things' to such uses, and should not
be intent on bare forms of expression, and on dis
putes about them, and thus labor in the dust. —
A. C. 6326.
634. It is believed by many, that the perceptions
and thoughts of the mind, forasmuch as they are
spiritual, flow in naked, and not by means of or
ganized forms ; but let them dream thus who have
not seen the interiors of the head, where percep
tions and thoughts begin in their principles, and
are ignorant that it contains the brains, interwoven
and composed of the cineritious and medullary
substances, together with glands, cavities, septa,
and the meninges and maters, which surround
them all ; and who do not know that a man thinks
and wills soundly or insanely according to the per
fect or perverted state of all those things, conse
quently that he is rational and moral according to
the organic formation of his mind. For nothing
could be -predicated of the rational sight of man,
which is the understanding, without forms organ
ized for the reception of spiritual light, as nothing
could be predicated of the natural sight without
the eyes ; and so in other instances. — 1. S.B. 12.
635. They who believe in instantaneous salva
tion and immediate mercy, do not know that the
affections, which are of the will, are mere changes
of the state of the purely organic substances of
the mind ; and that the thoughts, which are of the
understanding, are mere changes and variations
of their form ; and that the memory is the perma
nent state of those changes and variations. Who
does not acknowledge, when it is said, that affec
tions and thoughts are not given except in sub
stances and their forms, which are subjects ; and
because they are given in the brains, which is full
of substances and forms, they are called purely
organic forms : any one, who thinks rationally,
cannot but laugh at the fantasies of some, that af
fections and thoughts are not in substantiate sub
jects, but that they are exhalations modified by
heat and light,, like apparent images in the air and
ether; when yet thought can no more be given
separate from a substantial form, than sight sepa
rate from its form, which is the eye, hearing from
its, which is the ear, and taste from its, which is
the tongue : look at the brain, and you will see
innumerable substances, and likewise fibres, and
that nothing not organized is there : what need is
there of other confirmation than this ocular one ?
But it is asked, What there is affection, and what
there is thought ? this may be concluded from all
and each of the things which are in the body :
there are there many viscera, each fixed in its
place, and they operate their functions by changes
and variations of state and form : that they are in
their operations, is known ; the stomach in its, the
intestines in theirs, the kidneys in theirs, the liver,
pancreas, and spleen in theirs, and the heart and
lungs in theirs ; and all these workings are moved
only from within, and to be moved from within is
by changes and variations of state and form.
Hence it may be evident, that the operations of
the purely organic substances of the mind are
nothing else ; with the difference, that the opera
tions of the organic substances of the body are
natural, but those of the mind spiritual ; and that
the latter and the former make one by correspond-

158

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

ences. It cannot be shown to the eye, what are
the changes and variations of state and form of the
organic substances of the mind, which are affec
tions and thoughts ; but still they can be seen as
in a mirror from the changes and variations of state
of the lungs in speech and singing ; there is also a
correspondence, for the sound of speech and of
singing, and also the ai'ticulations of sound, which
are the words of speech and the modulations of
singing, are made by the lungs ; and sound corre
sponds to affection, and speech to thought : they
are also produced from these, and this is done by
changes and variations of the state and form of the
organic substances in the lungs; and from the
lungs, through the trachea or rough passage, in
the larynx and glottis ; and afterwards in the
tongue ; and at length in the lips of the mouth :
the first changes and variations of the state and
form of sound are made in the lungs ; [he second
in the trachea and larynx ; the third in the glottis
through the various openings of its orifice ; the
fourth in the tongue by its various applications to
the palate and teeth ; the fifth in the lips of the mouth
by various forms : from these things it may be evi
dent that mere changes and variations of the state
of the organic forms, continued successively, pro
duce sounds and the articulations of them, which
are speech and singing. Now because sound and
speech are produced from no other source but
from the affections and thoughts of the mind, for
from these they exist, and never without them, it
is manifest that the affections of the will are
changes and variations of the state of the purely
organic substances of the mind, and that the
thoughts of the understanding are changes and
variations of the form of those substances, in like
manner as in the things of the. lungs. Since af
fections and thoughts are mere changes of the
state of the forms of the mind, it follows that the
memory is nothing else but their permanent state ;
for all changes and variations of state in organic
substances are such, that, being once accustomed,
they are permanent; thus the lungs are accus
tomed to produce various sounds in the trachea,
and to vary them in the glottis, to articulate them
with the tongue, and to modify them in the mouth ;
and when these organic things are once accus
tomed, they are in them, and can be reproduced.
— D. P. 279.
Influx of the Soul into the Body.
636. There are three opinions and traditions,
which are hypotheses, concerning the intercourse
between the soul and the body, or concerning the
operation of one upon the other, and of one with
the other ; the first is that of physical influx, the
second is that of spiritual influx, and the third is
that of preestablished harmony. The first hypoth
esis, which is that of physical inblux, origi
nates from the appearances of the senses, and the
fallacies thence derived, because it appears as if
the objects of sight, which affect the eyes, flowed
in into the thought, and produced it ; in like man
ner speech, which affects the ears, appears to flow
in into the mind and produce ideas there ; and the
case appears to be similar with respect to the
smell, taste, and touch. Forasmuch as the organs
of these senses first receive the impressions that
flow from the world, and the mind appears to think,
and also to will, according to the affections of those
organs, therefore the ancient philosophers and
schoolmen supposed influx to be derived from them
into the soul, and thus adopted the hypothesis of
physical or natural influx. The second hypothesis,

which is that of spiritual influx, called by some
occasional influx, originates from order and its
laws ; for the soul is a spiritual substar.ee, and is
consequently purer, prior, and interior, but the
body is material, and is consequently grosser, pos
terior, and exterior ; and it is according to order for
the purer to flow in into the grosser, the prior into
the posterior, and the interior into the exterior, thus
the spiritual into the material, and not vice versa ;
consequently it is according to order for the think
ing mind to flow in into the sight according to the
state induced on the eyes from objects presented,
which state that mind also disposes at its pleasure ;
and likewise for the perceptive mind to flow in into
the hearing according to the state induced on the
ears by speech. The third hypothesis, which is
that of preestablished harmony, originates
from the appearances and fallacies of reason, since
the mind, in every operation, acts in unity and
simultaneously with the body ; but nevertheless
every operation is first successive and afterwards
simultaneous, and successive operation is influx,
and simultaneous operation is. harmony ; as when
the mind thinks and afterwards speaks, or when it
wills and afterwards acts : wherefore it is a fallacy
of reason to establish that which is simultaneous
and exclude that which is successive. Besides
these three opinions concerning the intercourse
between the soul and the body, a fourth cannot be
given, for either the soul must operate on the body
or the body on the soul, or both continually
together. — /. S. B. 1.
637. It is according to every appearance, that
the external senses, as the sight and hearing, flow
in into the thought, and excite ideas there ; for it
appears that objects, and also speech, move the
senses, first the external, and then the internal ;
but this appearance, however strong it may be, is
nevertheless a fallacy ; for what is external, which
is gross and material, cannot flow in and' move
what is internal, which is pure and spiritual ; this
is contrary to nature. It is the internal sense, or
the sense of the spirit itself, which is sensible by
the external sense, and disposes the external sen
sory to receive objects according to its own good
pleasure ; wherefore also the sensories, as the sen
sory of sight or the eye, accommodate themselves
instantly to all objects according to their quality ;
which [faculty] would not exist in the sensories,
unless there was an influx from an interior ; for all
the fibres and little appendages, which are very
numerous about every sensory or organ of senae,
are in an instant determined suitably to the quality
of the object ; yea, a conformable state is infused
in a moment into the very organ itself. Spirits
have often discoursed together concerning this ap-:
pearance, and it was as often replied by the angels; :
that influx is in no case made from externals into
internals; but from internals into externals ; and
that this is according to order, contrary to which
there can be no influx. I have twice or thrice seen
spirits separated from an angelic society, because
from appearance they believed that influx is given
from externals into internals ; thus that influx is
physical and not spiritual ; the cause of the separa
tion was, because thereby it might have been con
cluded, that the hells, which are in externals, could
flow in into the heavens, which are in internals ; and
it might also have been concluded, that the influx
of life was not from the Lord, when yet from Him
the all of life flows in, because He is in the in
most, and respectively to Him all things are exter
nal. — A. C. 6322.
638. He who does not rightly distinguish be-

WRITINGS OF. EMANUEL SWEDENBORG.

159

tween these two receptacles of life, which are the
will and the understanding, and does not form to
himself a clear notion concerning them, will in
vain endeavor to get a knowledge of spiritual in
flux: for there is influx into the will, anil there is
influx into the understanding ; there is an influx
of the good of love into the will of man, and
there is an influx of the truth of wisdom into his
understanding, each proceeding from Jehovah God
immediately through the sun in the midst of which
he is, and mediately through the angelic heaven.
These two receptacles, the will and the under
standing, are as distinct as heat and light are ; for
the will receives the heat of heaven, which in its
essence is love, and the understanding receives the
light of heaven, which in its essence is wisdom, as
was said above. There is given an influx from
the human mind into the speech, and there is given
an influx into the actions ; the influx into the
speech takes place from the will through the un
derstanding, and the influx into the actions takes
place from the understanding through the will.
They who only have knowledge of influx into the
understanding, and not at the same time into the
will, and who reason and conclude therefrom, are
like one-eyed persons, who only see the objects on
one side and not those on the other. — 1. S. B. 7.
639. Life from God flows in into man through
the soul, and through this into the mind, that
is, into its affections and thoughts, and from
these into the senses, speech, and actions of the
body ; for the mind is subordinate to the soul, and
the body is subordinate to the mind. And the
mind has two lives, one of the will and another of
the understanding. The life of its will is the
good of love, the derivations of which are called
affections, and the life of its understanding is the
truth of wisdom, the derivations of which are
called thoughts. By these and those the mind
lives. But the life of the body are the senses,
speech, and actions ; that these are from the soul
through the mind, follows from the order in. which
they are, and from which they manifest themselves
to a wise man without scrutiny. The human soul,
forasmuch as it is a superior spiritual substance,
receives influx immediately from God ; but the
human mind, forasmuch as it is an inferior spiritual
substance, receives influx from God mediately
through the spiritual world ; and the body, foras-
jnuch as it originates from the substances of na
ture, which are called material, receives influx
from God mediately through the natural world. —
/. & B. 8.
640. The soul flows in into the human mind, and
through this into the body, and carries life with it,
which it continually receives from the Lord, and
thus transfers it mediately into the body, where by
the closest union it makes the body appear to live ;
whence, and from a thousand testimonies of ex
perience, it is evident, that the spiritual united to
the material, as a hving power with a dead power,
causes man to speak rationally and to act morally.
It appears as if the tongue and lips spoke from a
certain life in themselves, and that the arms and
hands act in a like manner; but it is the thought,
which in itself is spiritual, which speaks, and the
will, which likewise is spiritual, which acts, both
by means of their own organs, which in themselves
are material, as being taken from the natural
world. That this is the case appears in the light
of day, piovided this is attended to. Remove
thought from speech, is not the tongue dumb in a
moment ? and remove will from action, are not the
hands in a moment quiescent ? — /. S. B. 12.

Reception of Influx according to State.
641. That man is not life, but an organ recipient
of life from God, and that love together with wis
dom is life ; also, that God is love itself and wis
dom itself, and thus life itself, has been demon
strated above. Hence it follows, that so far as
a man loves wisdom, or so far as wisdom in the
bosom of love is with him, so far he is an image
of God, that is, a receptacle of life from God ;
and, on the contrary, so far as he is in opposite
love, and thence in insanity, so far he does not re
ceive life from God, but from hell, which life is
called death. Love itself and wisdom itself are
not life, but are the esse of life, but the delights
of love and the pleasantnesses of wisdom, which are
affections, constitute life, for the esse of life exists
by these. The influx of life from God carries
with it those delights and pleasantnesses, like the
influx of light and heat, at the time of spring, into
human minds, and also into birds and beasts of
every kind, yea, into vegetables, which then germi
nate and become prolific ; for the delights of love
and the pleasantnesses of wisdom expand men's
minds (animi) and adapt them to reception, as joy
and gladness expand the face and adapt it to the
influx of the hilarities of the soul.
642. This influx may further be illustrated by
the influx of light and heat into vegetables, which
blossom and bear fruit according to the structure
of the fibres which form them, thus according to
reception ; it may also be illustrated by the influx
of the rays of light into precious stones, which
modify them into colors according to the situation
of the parts composing them, thus also according
to reception ; and likewise by optical glasses and-
the drops of rain, which exhibit rainbows accord
ing to the incidences, refractions, and thus the re
ceptions, of light. The case is similar with human
minds in respect to spiritual light, which proceeds
from the Lord as a sun, and perpetually flows in,
but is variously received. — /. S. B. 13.

Memorable Relation concerning
between Soul and Body.

Influx

643. I will here subjoin this relation. After
these pages were written, I prayed to the Lord
that I might be permitted to converse with some
disciples of Aristotle, and at the same time with
some disciples of Des Cartes, and with some dis
ciples of Leibnitz, in order that I might learn the
opinions of their minds concerning the intercourse
between the soul and the body. After my prayer
there were present nine men, three Aristotelians,
three Cartesians, and three Leibnitzians ; and they
stood round about me, the admirers of Aristotle
being on the left side, the followers of Des Cartes
on the right side, and the favorers of Leibnitz
behind. At a distance off, and at intervals from
each other, were seen three persons crowned
with laurel, and I knew from an influent perception
that they were those three great leaders or teachers
themselves. Behind Leibnitz there stood a person
holding the border of his garment, and I was told
that it was Wolff. Those nine men, when they
beheld one another, at first saluted and spoke to
each other in a gentle tone of voice. But pres
ently there arose from below a spirit with a torch
in his right hand, which he shook before then-
faces, whereupon they became enemies, three
against three, and looked at each other with a fierce
countenance ; for they were seized with the lust
of altercation and litigation. Then the Aristo
telians, who were also schoolmen, began to speak,
saying, Who does not see that objects flow in

160

COMPENDIUM OF THE THEOLOGICAL . AND SPIRITUAL

through the senses into the soul, as a man enters
through the doors into a chamber, and that the
soul thinks according to such influx ? When a
lover sees a beautiful virgin or his bride, does not
his eye sparkle and transmit the love of her into
the soul ? When a miser sees bags of money, do
not all his senses burn towards them, and thence
induce this ardor into the soul, and excite the
cupidity of possessing them ? When a proud man
hears himself praised by another, does he not prick
up his ears, and do not these transmit those praises
to the soul ? Are not the senses of the body like
outer courts, through which alone there is entrance
to the soul ? From these considerations, and in
numerable others of a similar kind, who can con
clude otherwise than that influx is from nature, or
is physical ? While they were speaking thus, the
followers of Des Cartes held their fingers on their
foreheads ; and now withdrawing them they re
plied, saying, Alas, ye speak from appearances.
Do ye not know that the eye does not love a virgin
or bride from itself, but from the soul ? and like
wise that the senses of the body do not covet the
bags of money from themselves, but from the soul ?
and also that the ears do not devour the praises of
flatterers in any other manner ? Is not perception
what causes sensation ? and perception is of the
soul, and not of the organs of the body. Tell, if
you can, what makes the tongue and lips to speak
but the thought? and what makes the hands to
work but the will ? and thought and will are of the
soul, and not of the body. Thus what makes the
eye to see, and the ear to hear, and the other
organs to feel, but the soul ? From these consid
erations, and innumerable others of a similar kind,
every one, whose wisdom is elevated above the
sensuals of the body, concludes, that influx does
not take place from the body into the soul, but
from the soul into the body, which influx we call
occasional influx, and also spiritual influx. When
these had finished, the three men who stood behind
the former triads, who were the favorers of Leib
nitz, began to speak, saying, We have heard the
arguments on both sides, and have compared them,
and we have perceived that in many particulars the
latter are stronger than the former, and that in
many others the former are stronger .than the lat
ter ; wherefore if it is permitted, we will compro
mise the dispute. And on being asked how, they
replied, There is not any influx from the soul
into the body, nor from the body into the soul, but
there is a unanimous and instantaneous operation
of both together, to which a celebrated author has
assigned an elegant name, calling it preestablished
harmony. After this the spirit with the torch ap
peared again, but the torch was now in his left
hand, and he shook it behind the back of their
heads, whence their ideas of every thing became
confused, and they cried out together, Neither our
soul nor body knows what part to take, wherefore
let us settle this dispute by lot, and we will abide
by the lot which comes out first. And they took
out three pieces of paper, and wrote on one of
them, physical influx, on another, spiritual
influx, and on the third, preestablished har
mony ; and they put them all into the crown of a
hat. Then they chose one of their number to
draw, and when he put in his hand he took hold
of that on which was written spiritual influx;
which being seen and read, they all said, yet some
wnh a clear and open, some with a faint and re
tracted voice, Let us abide by this because it ,
came out first. But then an angel suddenly. stood
by, and said, Do not believe that the paper in

favor of spiritual influx came out by chance, but
from providence ; for you do not see the truth of
it, on account of the confusion of your ideas, but
the truth itself offered itself to the hand of him that
drew the, lots, that you might assent to it — /. &
£.19. PAET IV.
THE ETERNAL WORLD AND STATE.
Process of Dying, Resurrection, &c.
644. When the body is no longer able to per
form its functions in the natural world, correspond
ing to the thoughts and affections of its spirit,
which it has from the spiritual world, then man is
said to die. This takes place when the respiratory
motions of the lungs and the systolic motions of
the heart cease ; but still man does not die, but is
only separated from the corporeal part which was
of use to him in the world ; for man himself lives.
It is said that man himself lives, because man is
not man from the body, but from the spirit, since
the spirit thinks in man, and thought with affection
makes man. Hence it is evident, that man, when
he dies, only passes from one world into another.
Hence it is that death, in the Word, in its internal
sense signifies resurrection and continuation of
life. The inmost communication of the spirit is,
with the respiration and with the motion of the
heart, its thought with the respiration, and the
affection which is of love with the heart ; where
fore, when these two motions cease in the body,
there is immediately a separation. Those two mo
tions, namely, the respiratory motion of tlie lungs,
and the systolic motion of the heart, are the very
bonds, which being broken, the spirit is left to it
self, and the body, being then without the life of
its spirit, grows cold and putrefies. ' That the in
most communication of the spirit of man is with
the respiration and with the heart, is because all
the vital motions thence depend, not only in gen
eral, but also in every part The spirit of man,
after the separation, remains a little while in the
body, but not longer than till the total cessation of
the heart's action, which takes place with variety
according to the state of the disease of which man
dies ; for the motion of the heart with some con
tinues a long while, and with some not long : as
soon as this motion ceases, the man is resuscitated;
but this is done by the Lord alone. By resuscitation
is meant the drawing forth of the spirit of man
from the body, and its introduction into the spir
itual world, which is commonly called resurrection.
The reason why the spirit of man is not separated
from the body before the motion of the heart has
ceased, is, because the heart corresponds to affec
tion which is of love, which is the very life of man ;
for from love every one has vital heat : wherefore,
as long as this conjunction continues, so long there
is correspondence, and thence the life of the spirit
in the body. How resuscitation is effected, has
not only been told me, but also shown by living
experience. The experiment itself was made with
me, in order that I might fully know how it is
done. I was brought into a state of insensibility
as to the bodily senses, thus almost into the state
of the dying ; yet the interior life with thought re
maining entire, so that I perceived and retained in
memory the things which occurred, and which
occur to those who are resuscitated from the dead.
I perceived that the respiration of the body was
almost taken away, the interior respiration, which
is of the spirit, remaining, conjoined with a slight

WRITINGS OP EMANUEL SWEDENBORG.

161

and tacit respiration of the body. Then there was
first given communication as to the pulse of the
heart with the celestial kingdom, since that king
dom corresponds to the heart with man. Angels
thence were also seen, some at a distance, and two
near the head, at which they were seated. Thence
all proper affection was taken away, but still there
remained thought and perception: I was in this
state for some hours. The spirits then who were
around me, removed themselves, supposing that I
was dead ; there was also perceived an aromatic
odor, as of an embalmed corpse, for when the
celestial angels are present, then what is cadaver
ous is perceived as aromatic, and when spirits per
ceive this they cannot approach; thus also evil
spirits are kept away from the spirit of man when
he is first introduced into eternal life. The angels
who were seated at the head were silent, only com
municating their thoughts with mine, and when
these are received, the angels know that the spirit
of man is in such a state, that it can be drawn
forth from the body. The communication of their
thoughts was made by looking into my face, for
thus communications of the thoughts are made in
heaven. Because thought and perception re
mained with me, in order that I might know and
remember how resuscitation is effected, I perceived
that those angels first inquired what my thought
was, whether it was like the thought of those who
die, which is usually about eternal life ; and that
they wished to keep my mind in that thought. It
was afterwards said, that the spirit of man is held
in its last thought when the body expires, until it
returns to the tnoughts which are from its general
or ruling affection in the world. Especially it was
given to perceive, and also to feel, that there was a
drawing, and as it were a pulling out of the inte
riors of my mind, thus of my spirit, from the body ;
and it was said that this was from the Lord, and
that thence is resurrection. When the celestial
angels are with a resuscitated person, they do not
leave him, because they love every one ; but when
the spirit is such that he can no longer be in com
pany with the celestial angels, he desires to depart
from them ; and when this is the case, angels come
from the Lord's spiritual kingdom, by whom is
given to him the use of light ; for before he saw
nothing, but only thought. It was also shown how
this is done. Those angels seemed as it were to
roll off the coat of the left eye towards the septum
of the nose, that the eye might be opened, and be
enabled to see ; the spirit does not perceive other
wise than that it is so done, but it is an appearance.
When the coat seems to have been rolled off, there
appears something lucid, but obscure, as when a
man at first awaking looks through the eyelashes :
this obscure lucidity seemed to me of a heavenly
color, but afterwards it was said that this takes
place with variety. Afterwards something is felt
to be rolled off softly from the face, and when this
is done, spiritual thought is induced : that rolling
off from the face is also an appearance, for by it is
represented that he comes from natural thought
into spiritual thought The angels are extremely
cautious, lest any idea should come from the resus
citated person but what savors of love : they then
tell him that he is a spirit. The spiritual angels,
after the use of light has been given, perform for
the new spirit all the offices which lie can ever
desire in that state, and instruct him concerning the
things of another life, but so far as he pan compre
hend them. But if he is not such as to be willing
to be instructed, the resuscitated person then de
sires to depart from the company of those angels :
21

but still the angels do not leave him, but he dis
sociates himself from them ; for the angels love
every one, and desire nothing more than to perform
kind offices, to instruct, and to introduce into
heaven ; their highest delight consists in that
When the spirit thus dissociates himself, he is re
ceived by good spirits, and when he is in their
company also, all kind offices are performed for
him : but if his life in the world had been such
that he could not be in the company of the good,
then also he wishes to remove from them, and this
even until he associates himself with such as agree
altogether with his life in the world, with whom he
finds his own life, and then, what is wonderful, he
leads a similar life to what he led in the world. —
H. H. 445-450. The World of Spirits.
645. The world of spirits is not heaven, nor is
it hell, but it is a middle place or state between
both : for thither man after death first comes, and
then after some time he is, according to his life in
the world, either elevated into heaven, or cast into
hell. The world of spirits is a middle place be
tween heaven and hell, and also it is a middle state
of man after death. That it is a middle place, was
manifest to me from this, that the hells are beneath
and the heavens above ; and that it is a middle
state, from this, that man, so long as he is there, is
not yet in heaven nor in hell. The state of heaven
with man is the conjunction of good and trgth with
him, and the state of hell is the conjunction of evil
and the false with him. When with a man-spirit
good is conjoined to truth, then he comes into
heaven, because, as was said, that conjunction is
heaven with him ; but when with a man-spirit evil
is conjoined with the false, then he comes into hell,
because that conjunction is hell with him. This
conjunction is made in the world of spirits, since
man is then in a middle state. It is alike, whether
you say the conjunction of the understanding and
the will, or the conjunction of truth and good. —
H. H. 421, 422.
646. Almost every man at this day is in such a
state, that he knows truths, and from science and
also from understanding thinks them, and either
does much of them, or little of them, or nothing
of them, or contrary to them, from the love of evil
and thence the faith of what is false ; therefore, in
order that he may have either heaven or hell, he is
after death first brought into the world of spirits,
and there a conjunction of good and truth is made
with those who are to be elevated into heaven, and
a conjunction of evil and the false with those who
are to be cast into hell. For it is not permitted to
any one, in heaven nor in hell, to have a divided
mind, that is, to understand one thing and to will
another; but what he wills, he must also under
stand, and what he understands, he must also will.
Wherefore in heaven he who wills good must un
derstand truth, and in hell he who wills evil must
understand what is false ; therefore with the good
falses are there removed, and truths are given
agreeable and conformable to their good, and with
the evil truths are there removed, and falses are
given agreeable and conformable to their evil. From
these things it is evident what the world of spirits
is. In the world of spirits there is a vast number,
because the first meeting of all is there, and all are
there explored and prepared. There is no fixed
term for their continuance there ; some only enter
that world, and are presently either taken away
into heaven, or cast down into hell ; some remain
there only for several weeks : some for several

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

years, but n°t more than thirty. The varieties of
duration exist from the correspondence and want
of correspondence of the interiors and exteriors
with man. But how a man in that world is
brought from one state into another, and prepared,
will be told in what follows. Men after their de
cease, as soon as they come into the world of
spirits, are well distinguished by the Lord ; the
evil are immediately bound to the infernal society
in which they were in the world as to their ruling
love ; and the good are immediately bound to the
heavenly society in which they were in the world as
to love, charity, and faith. But although they are
thus distinguished, still they who have been friends
and acquaintances in the life of the body, all meet
together in that world, and converse one with
another, when they desire it, especially wives and
husbands, and also brothers and sisters. I have
seen a father speak with six sons and recognize
them ; and I have seen several others with their
relatives and friends ; but because they were of
diverse dispositions, from the life in the world,
after a short time they were disjoined. But those
who ccme from the world of spirits into heaven,
and those who come into hell, afterwards see each
other no more, nor know each other, unless they
are of a similar disposition, from similar love.
The reason that they see each other in the world
of spirits, and not in heaven and hell, is, because
those who are in the world of spirits are brought
into similar states with those which they had in the
life of the body, from one into another ; but after
wards all are reduced to a constant state similar to
the state of their ruling love, in which one knows
another only from similitude of love ; for similitude
conjoins, and dissimilitude disjoins. — H. H. 425-
427. 647. The world of spirits is like a forum or
place of resort, where all are at first assembled,
and is as a stomach, in which the food is at first
collected ; the stomach, moreover, corresponds to
that world.  4. R. 791.
648. The world of spirits, into which every man
first comes after death, and is there prepared, cor
responds to the stomach, in which all the ingesta
are prepared for being converted either into blood
and flesh, or excrement and urine, the latter hav
ing a correspondence with hell, but the former with
heaven. — A.R. 204.
649. The world of spirits, as it is a middle state
between heaven and hell with man, so also it is a
middle place : beneath are the hells, and above are
the heavens. All the hells are shut towards that
world ; they are open only through holes and clefts
as of rocks, and through wide openings, which are
guarded, to prevent any one coming out except by
permission, which also is granted when there is
urgent necessity, of which in what follows.
Heaven also is enclosed on all sides, nor is there
a. passage open to any heavenly society, except by
a narrow way, the entrance of which is also guarded.
Those outlets and these inlets are what in the
Word are called the gates and doors of hell and
of heaven. — H. H. 428.
650. The world of spirits is at this day full of
evil genii and evil spirits, chiefly from the Christian
world ; amongst whom there reign nothing but
hatred, revenge, cruelty,' and obscenity, of all
kinds ; and also, treacherous machinations. Nor is
this the case only with the world of spirits, whither
souls recently deceased first go, but also with the
interior sphere of that world, where those dwell,
who, as to their intentions and ends of life, had
been inwardly wicked. This sphere, in like

manner, is at this day so crowded, that I have won
dered that such an abundance of wicked spirits
could possibly be collected together. — A. C.
2121. Memory in the other Life.
651 . It has hitherto been scarcely known to any
one, that every man has two memories, one exte
rior, the other interior ; and that the exterior is
proper to his body, but the interior proper to his
spirit. Man, while he lives in the body, can
scarcely know that he has an interior memory, be
cause then the interior memory almost acts as one
with the exterior memory ; for the ideas of thought,
which are of the interior memory, flow into the
things which are of the exterior memory, as into
their vessels, and are there conjoined. This case
is the same as when angels and spirits speak with
man ; then their ideas, by which they converse with
each other, flow into the expressions of man's lan
guage, and so conjoin themselves with these, that
they know no otherwise than that they themselves
speak in man's mother tongue, when yet the ideas
alone are theirs, and the expressions into which
they flow are man's, concerning which circum
stance I have frequently discoursed with spirits.
These two memories are altogether distinct from
each other ; to the exterior memory, which is
proper to man when he lives in the world, pertain all
expressions of languages, also all objects of the
external things of the senses, and likewise the
scientifics which are of the world. To the inte
rior memory pertain the ideas of the speech of
spirits, which are of the interior sight, and all ra
tional things, from the ideas whereof thought itself
exists. That these things are distinct from each
other, man does not know, as well because he does
not reflect thereupon as because he is in corpo-
reals, and cannot so easily withdraw his mind from
them. Hence it is that men, while they live in
the body, cannot speak with each other, but by
languages distinguished into articulate sounds, or
expressions, and cannot understand each other,
unless they are acquainted with those languages ;
the reason is, because this is done from the exte
rior memory. Whereas spirits converse with each
other by a universal language distinguished into
ideas, such as are the ideas of thought itself, and
thus can converse with every spirit, of whatever
language or nation he had been in the world ; the
reason is, because this is done from the interior
memory. Every man, immediately after death,
comes into this universal language, because he
comes into this interior memory, which is proper to
his spirit. The interior memory vastly excels the
exterior, and in comparison is as many thousands
to one, or as what is lucid to what is dark; for
myriads of ideas of the interior memory flow into
one of the exterior memory, and there form a sort
of general obscure [principle] ; hence all the facul
ties of spirits, and especially of angels, are in a
more perfect state, as well their sensations as their
thoughts and perceptions. The superior excellence
of the interior memory to the exterior, may appear
from examples : suppose one man to call another
man, friend or enemy, to his remembrance, whose
quality is known from the conversation of many
years, in such case, whatever he then thinks con-.
cerning him, is presented as one obscure [princi
ple], and this because he thinks from his exterior
memory; but when the same man becomes a
spirit, and recollects him, then whatever he thinks
concerning him is presented as to all the ideas
which he ever conceived respecting him, and this

WRITINGS OF EMANUEL SWEDENBORG.

163

because he thinks from the interior memory. The
case is similar in regard to every thing ; the thing
itself, of which many things are known, presents
itself in the exterior memory as one general some
thing; but in, the interior memory, it is presented
as to all the particulars, the idea whereof had ever
been suggested to him concerning that thing, and
this in a wonderful form. Whatever things a man
hears and sees, and is affected with, these are in
sinuated, as to ideas and en'ds, into his interior
memory, without his being aware of it, and in that
they remain, so that not any thing perishes ; al
though the same things are obliterated in the ex
terior memory. The interior memory therefore, is
such, that there are inscribed in it all the particu
lar things, yea the most particular, which man has
at any time thought, spoken, and done, yea which
have appeared to him as a shadow, with the most
minute circumstances, from his earliest infancy to
extreme old age. Man has with him the memory
of all these things when he comes into another
life, and is successively brought into all recollec
tion of them ; this is the Book of his Life, which
is opened in another life, and according to which
he is judged ; man can scarce believe this, but still
it is most true : all his ends, which were to him in
obscurity, all that he had thought, and likewise all
that he had spoken and done, as derived from those
ends, are to the most minute point, in that book,
that is, in the interior memory, and are made mani
fest before the angels, in a light as clear as day,
whenever the Lord concedes it : this has at times
been shown me, and evidenced by so much and
various experience, that not the least of doubt is
left. It is known to no one hitherto, what the
state of souls after death is in respect to the
memory ; but it has been given me to know, by
much and daily experience now during several
years, that man after death does not lose the least
of those things which have been in his memories,
as well in the exterior, as in the interior, so that
no circumstance can be conceived so small or
trifling, that it is not reserved with him ; he leaves
nothing at all therefore behind him at death, but
only bones and flesh, which, while he lived in the
world, were not animated of themselves, but by
the life of his spirit, which was his. purer substance
annexed to corporeals. But with his exterior
memory the case is this, that he has with him all
and single things of it, yet it is not permitted him
to use that memory, but only the interior. The
causes are many : the first is, what was stated, that
from the interior memory, in another life, man is
able to speak and converse with all throughout the
universe : a second reason is, that this memory is
proper to a spirit, and adequate to his, state, in
which he then is ; for exterior things, namely,
scientific, worldly, and corporeal things, are ade
quate to man, and correspond to his state, when he
is in the world and the body ; whereas interior
things, namely, rational, spiritual, and celestial
things, are adequate and correspond to a spirit. —
A. C. 2469-2476.
652. That man, when he passes out of the world,
has also with him all his memory, has been shown
by many circumstances ; concerning which many
things worthy to be mentioned have been seen and
heard, some of which I will relate in order. There
were those who denied their crimes and villanies
which they had perpetrated in the world ; where
fore, lest they should be believed innocent, all
were disclosed, and were recounted from their
memory in order, from their earliest age to- the
latest ; they were principally adulteries and whore

doms. There were some who had deceived others
by wicked arts, and who had stolen : their deceits
and thefts were also enumerated in a series, many
of which were known to scarcely any one in the
world, except to themselves alone ; they also ac
knowledged them, because they were made mani
fest as in the light, with every thought, intention,
delight, and fear, which then together agitated
their minds. There were some who had accepted
bribes, and had made gain of judgment ; they
from their memory were in like manner explored,
and from it were recounted all things;- from the
first period of their office to the last ; every par
ticular, as to quantity and quality, together with
the time,, and their state of mind and intention, all
which things were at the same time brought to
their recollection, and shown to their sight, which
were more than several hundreds. This was done
with some ; and what is wonderful, their memo
randum books themselves, in which they had writ
ten such things, were opened and read before
them, from page to page. There were some who
had enticed virgins to acts of fornication, and who
had violated chastity, and they were called to a
similar judgment ; and every particular of their
crimes was drawn forth and- recited from their
memory : the very faces of the virgins and women
were also exhibited as present, with the places,
conversation, and purposes, and this as suddenly
as when any thing is presented to view ; the mani
festations continued sometimes for hours together.
There was one who had esteemed'backbiting others
as nothing, and I heard his backbitings recounted
in order, and defamations also, with the very
words, the persons concerning whom and before
whom ; all which were produced and presented to
the life at the same time ; and yet every thing was
studiously concealed by him when he lived in the
world. There was a certain one who had deprived
a relative of his inheritance, under a fraudulent
pretext : he also was in like manner convicted and
judged, and what was wonderful, the letters and
papers which passed between them were read in
my hearing, and it was said that not a word was
wanting. The same person also, shortly before
his death, clandestinely destroyed his neighbor by
poison, which was disclosed in this manner. He
appeared to dig a hole under feet, from which a
man came forth, as out of a sepulchre, and cried
out to him, What hast thou done to me ? Then
every thing was revealed, how the murderer talked
with him in a friendly manner, and held out the
cup, also what he thought before, and what after
wards came to pass ; which things being disclosed,
he was sentenced to hell. In a word, all evils, vil
lanies, robberies, artifices, deceits, are manifested
to every evil spirit, and brought forth from their
very memory, and they are convicted ; nor is
there any room given for denial, because all the
circumstances appear together. I have heard also
from the memory of a certain one, when it was
seen and surveyed by the angels, what his thoughts
had been during a month, one day after another,
and this without fallacy ; which were recalled as
he himself was in them on those days. From these
examples it may be manifest, that man carries
along with him all his memory, and that there is
nothing so concealed in the world, that it is not
manifested after death ; and this in the company
of many, according to the Lord's words : " There
is nothing hidden which shall not be uncovered,
and nothing concealed which shall not be known;
therefore the things which ye have said in dark
ness shall be heard in light, and what ye have

164

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

spoken into the ear shall De preached on the house
tops." Luke xii. 2, 3. When man's acts are
disclosed to him after death, the angejs, to whom
is given the office of inquisition, look into his face,
and the search is extended through the whole body,
beginning from the fingers of one hand, and of the
other, and thus proceeding through the whole.
Because I wondered whence this was, it was dis
closed to me, namely, that as all things of the
thought and will are inscribed on the brain, for
their principles are there, so also they are inscribed
on the whole body ; since all the things of thought
and will proceed thither from then- principles, and
there terminate, as in their ultimates. Hence it is,
that the things which are inscribed on the memory,
from the will, and thence its thought, are not only
inscribed on the brain, but also on the whole man,
and there exist in order, according to the order of
the parts of the body. Hence it was made evi
dent, that man in the whole is such as he is in bis
will and thought thence, so that an evil man is his
own evil, and a good man his own good. From'
these things also it may be manifest what is meant
by the book of man's life, spoken of in the Word,
namely, this, that all things, both which have been
acted and which have been thought, are inscribed
on the whole man, and that, they appear as if read
in a book when they are called forth from the
memory, and as if seen in effigy, when the spirit
is viewed in the light of heaven. To these things
I would add something memorable concerning the
memory of man remaining after death ; b.y which
I was confirmed, that not only general things, but
also the most singular, which have entered the
memory, remain, and are never obliterated. There
appeared to me books with writings therein as in
the world, and I was instructed that they were
from the memory of those who wrote, and that
there was vnot a single word wanting there, which
was in the book written by the same person in the
world ; arid that thus from the memory of another
may be taken the minutest particulars, even those
which he himself in the world had' forgotten. The
reason was also disclosed, namely, that man has an
external and an internal memory, an external
memory which is of his natural man, and an inter
nal which is of his spiritual man ; and that every
thing which man has thought, willed, spoken, done,
also which he has heard and seen, is inscribed on
his internal or spiritual memory ; and that the things
which are there are never erased, since they are in
scribed at the same time on the spirit itself, and on
the members of its body, as was said above ; and
thus that the spirit is formed according to the
thoughts and acts of its will. I know that these
things appear as paradoxes, and thence are scarcely
believed, but still they are true. Let not man
therefore believe, that any thing which a man has
thought in himself, and has done in secret, is con
cealed after death: but let him believe that each
and all things then appear as in clear day. — H.
H. 462, 463.
653. A certain female of the siren class, because
she persisted in denying that she had been such in
the life of the body, was let into a state of corpo
real memory, and then her adulteries and enormi
ties, which wei./ scarce known to any one in her
lifetime, were kid open, and recited in a series,
amounting nearly to a hundred, as to the place
where, and the persons with whom she had com
mitted adultery, and what contrivances she had
then used, and all this to the life, as in open day,
whereby she was convicted. Such particulars are
produced from the exterior memory, and indeed to

the life, with every circumstance, when any one is
desirous to exculpate himself from what he has
been. — A. C. 2484.
654. The quality of the memories is sometimes
presented visible in another life, in forms which
there alone appear (many things are there pre
sented visible, which otherwise with men fall only
into ideas) ; the exterior memory is thus presented
to appearance like a callous substance, the interior
like a medullary substance, such as is in the hu
man brain ; hence also it is given to know what is
their quality. The callosity of those, who, in the
life of the body, have exercised the faculty of
memory alone, and thus have not cultivated their
rational, appears hard, and inwardly striated.
With those who have filled the memory with falsi
ties, it appears hairy and rough, and this from the
confused heap of things stored therein. With
those who have exercised the memory from mo
tives of self-love and the love of the world, it ap
pears conglutinated and hardened. With those
who, by sclentifics, especially by such as pertain
to philosophy, have desired to penetrate into Di
vine arcana, and were unwilling to believe any
thing until persuaded by such scientifics, it appears
dark, and is of such a nature as to absorb the rays
of light and turn them into darkness. With those
who have been deceitful and hypocritical, it ap
pears as if formed of bone and ebony, which re
flect the rays of light. But with those who have
been in the good of love and the truth of faith, no
such callous substance appears, because their in
terior memory transmits the rays of light into the
exterior, in the objects or ideas of which, as in
their basis, or as in their ground, the rays are ter
minated, and there find delightful receptacles ; for
the exterior memory is the ultimate of order, in
which things spiritual and celestial are softly ter
minated and reside, when goods and truths are
therein. — A.C. 2492.
The ruling Love unchanged to Eternity.
655. That man, after death, is his own love, may
likewise be manifest from this, that those things
are then removed, and as it were taken away from
him, which do not make one with his ruling love :
if he be a good spirit, all things discordant or dis
agreeing are removed, and as it were taken away,
and thus he is let into his own love : in like man
ner an evil spirit, but with this difference, that
from the latter trpths are taken away, and from the
good falses are taken away, until at length each
becomes his own love. — H. H. 479.
656.„Man, after death, puts off all that does not
agree with his love, and successively puts on the
face, the tone of voice, the speech, the gestures,
and the manners, of the love of his life. — C.
L. 36.
657. That man, after death, remains to eternity
such as he is as to his will or reigning love, has
also been confirmed by abundant experience. It
has been given me to speak with some who lived
two thousand years ago, and whose lives are de
scribed in history, and thence known : they were
found to be still like themselves, and altogether
such as they were described, thus the same as to
the love from which and according to which their
lives were. There were others who lived seven
teen centuries ago, who were also known from his
tory ; and there were others who lived four centu
ries ago, and some three, and so on, with ¦whom
also it has been given to converse'; and it was
found that a similar affection still reigned widi
them, with no other difference than that the de-7

WRITINGS OF EMANUEL SWEDENBORG.

165

lights of their love were turned into such things
as correspond. It was said by the angels, that the
life of tlie reigning love is never changed with any
one to eternity, since every one is his pwn love;
wherefore, to change that love, in a spirit, would
be to deprive him of his life, or to annihilate him.
They also told the reason, namely, that man, after
death, can no longer be reformed by instruction,
as in the world, because the ultimate plane, which
consists of natural knowledges and affections, is
then quiescent, and cannot be opened, because it
is not spiritual, and that upon that plane the inte
riors which are of the mind rest, as a, house on its
foundation, and that thence it is that man remains
to eternity such as the life of his love had been in
the world. — H. H. 480. See also, 1161, 1178.
Delights of every One after Death.
658. All the delights that man has,'are of his
reigning love, for man feels nothing else delightful
than what he loves, thus especially that which he
loves above all things : whether you say the reign
ing love, or that which is loved above all things,
it is the same thing. Those delights are various ;
they are as many in general, as there are reigning
loves, consequently as many as there are men,
spirits, and angels, for the reigning love of one is
not in every respect like that of another : lience
it is that no one has a face exactly like that of an
other; for the face is an image of the mind of
every one, and in the spiritual world is an image
of every one's reigning love. The specific delights
of every man are also of infinite variety ; nor is
one delight of a man altogether like to or the same
with another, whether they succeed one after an
other, or are together one with the other, for no
one is given the same with another. But still
these specific delights with every one refer them
selves to his own love, which is the reigning love,
for they compose it, and thus make one with it :
in like manner all delights in general refer them
selves to one universally reigning love, in heaven
to love to the Lord, and in hell to the love of self.
— H. H. 486.
659. How the delights of every one's life, after
death, are turned into corresponding delights, may
indeed be known from the science of correspond
ences ; but because that science is not as yet gen
erally known, I will illustrate the subject by some
examples of experience. All those who are in
evil, and- have confirmed themselves in falses,
against the truths of the church, especially those
who -have rejected the Word, shun the light of
heaven, and get into hiding-places, which in the
apertures appear very dark, and into clefts of
rocks, where they hide themselves ; and this is
because they have loved falses and hated truths ;
for such hiding-places, and also the clefts of rocks,
and also falses, correspond to darkness, and light
to truths : it is their delight to dwell there, and it
is undelightful to them to dwell in open plains.
In like manner do those who have taken delight in
insidious and clandestine plots, and in treacherous
machinations : these also are in those hiding places,
and enter into rooms so dark that they cannot even
see one another, and they in the corners whisper
in each other's ears : into this is turned the delight
of their love. Those who have studied the sci
ences, without any other end than that they might
be esteemed learned, and have not cultivated the
rational by those sciences, and have taken delight
in the things of memory from pride thence, love
sandy places, which they choose in preference to
fields and gardens, because sandy places corre

spond to such studies. Those who have been in
the science of the doctrinals of their own church,
and of others, and have not applied any thing to
life, choose for themselves rocky places, and dwell,
among heaps of stones ; they shun places that are
cultivated, because they hold them in aversion.
Those who have ascribed all things to nature, and
also those who have ascribed all things to their
own prudence, and by various arts have raised
themselves to honors, and have acquired wealth,
in the other life apply to the study of magical arts,
which are abuses of divine order, in which they
perceive the highest delight of life. Those who
have applied divine truths to itheir own loves, and
thus have falsified them, love urinous things, be
cause such things correspond to the delights of
such love. Those who have been sordidly avari
cious dwell in cells, and love swinish filth, and
such stenches.as are exhaled from undigested food
in the stomach. Those who have passed their life
in mere pleasures, and have lived delicately, and
indulged their appetite, loving those things as the
highest good of life, in the other life love excre-
mentitious things and privies, which to them are
objects of delight; this is because such pleasures
are spiritual filth ; they shun clean places which
are void of filth, because such places are unde
lightful to them. Those who have taken delight
in adulteries, pass their time in brothels, where all
things are vile and filthy: these they love, and
they shun chaste houses : as soon -as they come
into the latter, they fall into a swoon: nothing is
more delightful to them than to break asunder
marriages. Those who have been desirous of re
venge, and thence have contracted a savage and
cruel nature, love cadaverous substances; and also
they are in such hells. So in other instances. —
H. H. 488.
660. I will also adduce some particulars con
cerning the heavenly delights into which natural
delights are turned with those who live in heavenly
love in the world. Those who have loved divine
truths, and the Word, from interior affection, or
from the affection of truth itself, in the other life
dwell in light, in elevated places, which appear as
mountains, and are there continually in the light
of heaven : they do not know what darkness is,
like that of the night in the world ; and they also
live in a vernal temperature : there are presented
to their view as it were fields and standing corn,
and also vineyards ; in their houses every thing is
refulgent, as if from precious stones ; when they
look through the windows, it is as it were through
pure crystals. These are the delights of their
sight, but the same things are interiorly delightful
from correspondence with divine celestial things ;
for the truths derived from the Word, which they
have loved, correspond to standing corn, vineyards,
precious stones, windows and crystals. Those
who have applied the doctrinals of the church,
which are from the Word, immediately to life, are
in the inmost heaven, and excel the rest in the
delight of wisdom: in every object they see things
divine ; the objects indeed they see, but the cor
responding divine things flow in immediately into
their minds, and .fill them with blessedness, with
which all their sensations are affected ; thence all
things to their eyes as it were laugh, sport, and
live. Those who have loved the sciences, and by
them have cultivated their rational, and have
thence procured to themselves intelligence, and
at the same time have acknowledged the Divine,
have their pleasure of the sciences and rational
delight turned, in the other life, into spiritual;

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

delight, which is that of the knowledges of good
and of truth. They dwell in gardens, where there
appear beds of flowers, and grass plots beautifully
arranged, and rows of trees round about, with por
ticoes and walks : the trees and flowers are varied
every day. The sight of all in general presents
delights to their minds, and the varieties in partic
ular continually renew those delights ; and because
these correspond to things divine, and they are in
the science of- correspondences, they are always
filled with new knowledges, and thereby their
spiritual-rational is perfected : these are their de
lights, because gardens, beds of flowers, grass
plots, and trees, correspond to sciences, to knowl
edges, and thence to intelligence. Those who
have ascribed all things to the Divine, and have
regarded nature respectively as dead, only sub
servient to things spiritual, and have confirmed
themselves in this, are in heavenly light ; and all
things which appear before their eyes derive from
that light a transparency, in which they behold in
numerable variegations of light, which their inter
nal sight as it were immediately imbibes : thence
they perceive interior delights. The tilings which
appear in their houses are as it were of diamond,
in which are similar variegations. It was said that
the walls of their houses are as it were crystalline,
thus also transparent, and in them appear as it
were flowing forms representative of heavenly
things, and this also with perpetual variety ; and
those things exist, because such transparency cor
responds to an intellect enlightened by the Lord,
tho shadows being removed which arise from the
faith and love of natural things. Such are the
things, and infinite others, concerning which it is
said, by those who have been in heaven, that they
have seen what eye has never seen, and, from the
perception of divine things communicated to them
from those things, that they have heard what the
ear has never heard. Those who have not acted
clandestinely, but have been desirous that all
things which they thought should be exposed to
view, so far as civil life permitted, because they
have thought nothing but what was sincere and
just from the Divine, in heaven they have lucid
faces, and in the face from that light each of their
affections and thoughts appear as in a form, and
as to speech and actions, they are as it were the
effigies of their affections ; hence they are loved
more than others. When they speak, the face be
comes somewhat obscure, but when they have done
speaking, the same things which they spoke appear
together in the face fully exposed to view : all
things, also, which exist around them, because they
correspond to their interiors, are in such an appear
ance, that it is perceived clearly by others what
they represent and signify. The spirits whose
delight has been to act clandestinely, when they
see them at a distance, shun them, and appear to
themselves to creep away from them like serpents.
Those who have regarded adulteries as most wick
ed, and have lived in the chaste love of marriage,
are beyond all others in the order and form of
heaven, and thence in all beauty, and continually
in the flower of youth. The delights of their love
are ineffable, and they increase to eternity ; for
into that love all the delights and joys of heaven
flow, because that love descends from the conjunc
tion of the Lord with heaven and with the church,
and in general from the conjunction of good and
truth, which conjunction is heaven itself in gen
eral, and with every individual angel in particular :
their external delights are such that they cannot
be described by human words. But these are

only a few of the things which have been told con
cerning the correspondences of the delights with
those who are in heavenly love. — H. H. 489.
First State of Man after Death.
661. There are three states which man passes
through after death, before he comes either into
heaven or into hell : the first state is that of his
exteriors ; the second state is that of his interiors ;
and the third state is that of his preparation. Man
passes through these states in the world of spirits.
But there are some who do not pass through these
states, but immediately after death are either taken
up into heaven, or cast into hell. Those who are
immediately taken up into heaven, are those who
have been regenerated, and thus prepared for
heaven, in the world : those who are so regener
ated and prepared that they have need only to
reject natural impurities with the body, are imme
diately conveyed by the angejs into heaven: I
have seen them taken up soon after the hour of
death. But those who have been interiorly wick
ed, and exteriorly as to appearance good, thus who
have filled their malignity with deceit, and have
used goodness as a means of deceiving, are im
mediately cast into hell : I have seen some who
were such cast into hell directly after death ; one
of the most deceitful, with his head downwards
and feet upwards, and others in other ways. There
are also some who, immediately after death, are
cast into caverns, and are thus separated from
those who are in the world of spirits, and are taken
out thence, and let in thither by turns : these are
they, who, under civil pretences, have dealt wick
edly with the neighbor. But the latter and the
former are few in comparison to those who are
kept in the world of spirits, and there, according
to divine order, are prepared for heaven or for hell.
— H. H. 491. i
662. The first state of man after death is similar
to his state in the world, because then in like man
ner he is in externals ; he has also a similar face,
similar speech, and a similar mind (animus), thus a
similar moral and civil life : hence it is that he
then knows no otherwise than that he is still in
the world, unless he adverts to those things which
present themselves, and to those which were said
to him by the angels when he was raised up, that
he is now a spirit. Thus one life is continued in
to the other, and death" is only the passage.
663. Because the spirit of man recently depart
ed from the world is such, therefore . he is then
recognized by his friends, and by those whom he
had known in tlie world ; for spirits perceive this,
not only from his face and speech, but also from
the sphere of his life when they approach. Every
one, in the other life, when he thinks of another,
presents also to himself his face in thought, and
at the same time some things which are of his life,
and when he does this, the other becomes present,
as if he was sent for and called : this exists in the
spiritual world from the fact, that thoughts are
there communicated, and that there are no spaces
there, such as exist in the natural world. Hence
it is that all, when they first come into the other
life, are recognized by their friends, their relatives,-
and those known to them in anyway; and also
that they talk together, and afterwards consociate
according to their friendship in the world. I have
frequently heard that those who have come from
the world have rejoiced at seeing their friends
again, and that their friends in turn have rejoiced
that they had come to them. This is common,
that a married person meets his or her former

WRITINGS OF EMANUEL SWEDENBORG.

167

epouse, and that they congratulate each other;
they also remain together, but a longer or shorter
time, according to the delight of cohabitation in
the world: nevertheless, if love truly conjugial,
which love is the conjunction of minds from heav
enly love, has not joined them together, after re
maining together some time they are separated.
But if the minds of the parties were in disagree
ment, and interiorly loathed each other, they burst
forth into open enmity, and sometimes into com
bat; notwithstanding which they are not separated
until they enter the second state, which will be
treated of in what presently follows.
664. Because the life of spirits recently deceased
is not unlike their life in the natural world, and
because they do not know any thing about the
state of their life after death, nor any thing about
heaven and hell, except what they have learned
from the sense of the letter of the Word, and
preaching thence ; therefore, after they have won
dered that they are in a body, and in every sense
which they had in the world, and that they see
similar objects, they come into a desire of knowing
what heaven is, and what hell is, and where they
are ; wherefore they are instructed by their friends
concerning the state of eternal life, and are like
wise led about to various places, and into various
companies, and some into cities, and also into gar
dens and paradises, generally to magnificent things,
since such things delight the externals, in which
they are. They are brought, then, by turns, into
their own thoughts, which they had entertained
in the life of the body, concerning the state of
their souls after death, and concerning heaven and
concerning hell ; and this even till they feel in
dignant that they had been entirely ignorant of
such thing's, arid likewise at the ignorance of the
church. Almost all desire to know whether they
shall come into heaven ;, most persons believe that
they shall come into heaven, because in the world
they have led a moral and civil life ; not consider-
' ing that the bad and the good lead a similar life
in externals, alike doing good to others, and alike
frequenting places of public worship, hearing ser
mons and praying ; not knowing at all that exter
nal acts and the externals of worship do nothing,
bat the internals, from which externals proceed.
Out of some thousands, scarcely one knows what
internals are, and that in them is heaven and the
church for man ; and still less that external acts
are such as the intentions and thoughts are, and
that in these are love and faith, from which they
are ; and when they are instructed, they do not
comprehend that thinking and willing are of any
avail, but only speaking and acting : such, for the
most part, are they, who at this day come from the'
Christian world into the other life.
665. Nevertheless, they are explored by good
spirits, as to their quality, and this by various meth
ods, since, in this first state, the wicked, equally as
the good, speak truths, and do good actions : this
is from the cause mentioned above, because they
have alike lived morally in the external form, since
they have lived in governments and under laws,
and since they have thereby acquired the reputa
tion of being just and sincere, and have secured
favor, and thus been exalted to honors and obtained
wealth. But evil spirits are distinguished from the
good principally by this, that the evil attend eager
ly to what is said about external things, and lit
tle to what is said about internal things, which
are the truths and goods of the church and of
heaven : these things indeed they hear, but not
with attention and joy. They are also distin

guished by this, that they frequently turn them
selves to certain quarters, and, when left to them
selves, they go into the paths which are in that
direction ; from the quarters to which they turn,
and the paths in which they go, it is ascertained
what the love is which leads them.
666. All the spirits who arrive from the world
are indeed attached to some society in heaven, or
to some society in hell, but only as to their interi
ors : but the interiors are not manifested to any
one, so long as they are in exteriors, for external
things hide and cover things internal, especially
with those who are in interior evil ; nevertheless,
afterwards they appear manifest, when they come
into the second state, because then their interiors
are opened, and the exteriors laid asleep.
667. This first state of man after death contin
ues with some for days, with some for months, and
with some for a year ; and seldom with any one
beyond a year : in each case with a difference ac
cording to the agreement and disagreement of the
interiors with the exteriors. For with every one,
the exteriors and interiors must act in unity, and
must correspond, it not being allowed to any one,
in the spiritual world, to think and will in one way,
and to speak and act in another : every one, then,
must be the effigy of his own affection or of his
own love, and therefore such as. he is in the interi
ors, such he must be in the exteriors. For which
reason the exteriors of a spirit are first uncovered
and reduced to order, that they may serve as a
plane corresponding to the interiors. — H. H.
493-498. Second State after Death.
668. When the first state is passed through,
which is the state of the exteriors, treated of in
the preceding article, the man-spirit is let into the
state of his interiors, or into the state of his inte
rior will and the thought thence, in which he had
been in the world, when left to himself he thought
freely and without restraint. Into this state he
glides without being aware of it, in like manner
as in the world, when he withdraws the thought
which is nearest to the speech, Or from which the
speech is, towards his interior thought, and abides
in that. Wherefore, when the man-spirit is In this
state, he is in himself, and in his own very life ;
for to think freely from his own proper affection is
the very life of man, and is himself. — H. H. 502.
669. All men whatever are let into this state
after death, because it is proper to their spirit :
the former state is of a quality such as the man
put on as to the spirit when in company, which
state is not proper to him. — H. H. 504.
670. When the spirit is in the state of his inte
riors, it then manifestly appears of what quality
the man was in himself, when in the world, for he
then acts from his own proprium : he who was in
teriorly in good in the world, then acts rationally
and wisely, yea, more wisely than in the world,
because he is released from connection with the
body, and thence with terrestrial things, which
caused obscurity, and as it were interposed a.
cloud. But he who was in evil in the world then
acts foolishly and insanely, yea, more insanely
than in the world, because he is in freedom, and
under no restraint ; for when he lived in the world,
he was sane in externals, since he thereby assumed
the appearance of a rational man ; wherefore, when
external things are taken away from him, his in
sanities are revealed. — H. H. 505.
671. All who have lived in good in the world,
and have acted from conscience, who are those

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

that have acknowledged the Divine and have
loved divine truths, especially those who have ap
plied them to life, appear to themselves, when let
into the state of their interiors, like those who are
awakened out 'of sleep, and like those who from
shade enter into light They think also from the
light of heaven, thus from interior wisdom, and
they act from good, thus from interior affection :
heaven also flows in into their thoughts and affec
tions, with interior blessedness and delight, of
which before they knew nothing ; for they have
communication with the angels of heaven. Then,
also, they acknowledge the Lord, and worship Him
from their very life, for they are in their own
proper life when in the state of their interiors ;
and they likewise acknowledge and worship Him
from freedom, for freedom is of interior affection :
they recede also thus from external sanctity, and
come - into internal sanctity, in which essential
worship truly consists. Such is the state of those
who have lived a Christian life according to the
precepts in the Word. But altogether contrary is
the state of those who in the world have lived in
evil, and who have had no conscience, and thence
have denied the Divine ; for all who live in evil,
interiorly in themselves deny the Divine, howso
ever they may think that they do not deny but
acknowledge, when they are in externals ; for to
acknowledge the Divine, and to live wickedly, are
opposites. Such persons appear in the other life,
when they come into the state of their interiors,
and are heard to speak and seen to act, as infatu
ated ; for, from their evil lusts, they burst forth
into all abominations, into contempt of others, into
ridicule and blasphemy, into hatred and revenge ;
tbey contrive plans of mischief, some of them with
such cunning and malice, that it can scarcely be
credited that any thing of the kind could exist in
any man ; for they are then in a free state to act
according to the thoughts of their will, because
they are separated from exterior things, which re
strained and checked them in the world : in a
word, they are deprived of rationality, because in
the world the rational had not resided in their
interiors, but in their exteriors : nevertheless, they
then appear to themselves wiser than others. Such
being their character, therefore, when they are in
this second state, they are remitted, by short inter
vals, into the state of their exteriors, and then into
the memory of their actions when they were in the
state of their interiors. Some of them are then
ashamed, and acknowledge that they have been
insane ; some are not ashamed ; some are indig
nant at not being allowed to be continually in
the state of their exteriors. But it is shown to
these latter what their quality would be if they
were continually in this state, namely, that they
would clandestinely attempt similar things, and by
appearances of goodness, of sincerity, and justice,
would seduce the simple in heart and faith, and
would wholly destroy themselves, for their exteri
ors would burn at length with a similar fire as
their interiors, which would consume all their life.
672. When spirits are in this second state, they
appear altogether such as they had been, in- them
selves, in the world, and the things which they
had done and spoken in concealment are also pub
lished ; for then, inasmuch as external things do
not restrain them, they speak similar things open
ly, and likewise endeavor to act similar things,
not being afraid for their reputation, as in the
world. They are also then brought into several
states of their own evils, that their quality may
appear to angels and good spirits. Thus hidden

things are laid open, and secret things are un
covered, according to the Lord's words : " There
is nothing covered which shall not be uncovered,
and hidden which shall not 'be known: what yo
have said in darkness shall be heard in light, and
hat ye have spoken into the ear, in closets, skill
be preached on the house tops," Luke xii. 2, 3.
And in another place : " I say unto you, whatso
ever useless word men have spoken, they shall
give an account thereof in the day of judgment,"
Matt. xii. 36. — H. H. 506,. 507.
673. Evil spirits, when they are in this second
state, inasmuch as they rush headlong into evils
of every kind, are wont to be frequently and griev
ously punished. Punishments, in the world of
spirits, are manifold, nor is any respect had to
person, whether the culprit had been in the woihl
a king or a servant. Every evil brings along with
it punishment, they being conjoined; wherefore',
whoever is in evil, is also in the punishment of
evil. But still no one there suffers punishment
on account of the evils which he had done in the
world, but on account of the evils which he then
does : yet it amounts to the same, and is the same
thing, whether it be said that men suffer punish
ment on account of their evils in the world, or
that they suffer punishment on account of the evils
which they do in the other life, inasmuch as every
one, after death, returns into his own life, and thus
into similar evils ; for the quality of the man ia
such as it had been in the life of his body. Th it
they are punished, is because the fear of punish
ment is the only means of subduing evils in this
state : exhortation is no longer of any avail, nei
ther information, nor the fear of the law and for
reputation, since the spirit now acts from his na
ture, which cannot be restrained nor broken ex
cept by punishments. But good spirits are never
punished, although they have done evils in the
world, for their evils, do not return : and it is like
wise given to know, that their evils were of an
other kind or nature, hot being done purposely
contrary to the truth, and not from any other evil
heart than what they received hereditarily from
their parents, into which they had been carried
from a blind delight, when they were in externals
separate from internals. — H. H. 509.
674. An evil spirit, when he is in the state of
his interiors, is turned by degrees to his own so
ciety, and at length- directly to it, before this state
is ended ; and when this state is ended, then the
evil spirit himself casts himself into the hell
where his like are. The act itself of casting
appears to the sight like one falling headlong,
with the head downwards and the feet upwards ;
the reason that it so appears is, because he is in
inverted order, having loved infernal things and
rejected heavenly things. Some evil spirits in tins
second state by turns enter the hells, and likewise
come out again, but these do not appear on tlie oc
casion to fall headlong, as when they are fully vas
tated. The society itself, in which they had boon
as to their spirit in the world, is likewise shown to
them when they are in the state of their exteriors,
that they may thence know that they have been in
hell even in the life of the body ; but still not in a
similar state with those who are in hell itself, but
in a similar state with that of those who are in tlie
world of spirits ; concerning whose state, in re
spect to that of those who are in hell, more will be
said in what follows. — H. H. 510.
675. The separation of evil spirits from good
spirits is effected in this second state ; for in the
first state they are together, since while a spirit is

WRITINGS OF EMANUEL SWEDENBORG.

169

in his exteriors he is as he was in the world, thus
as an evil person with a good one there, and as a
good person with an evil one; but it is otherwise
when he is brought into his interiors, and left to
his own nature or will. The separation of the
good from the evil is effected by various means ;
generally by their being led about to those socie
ties with which they had had communication by
good thoughts and affections in their first state,
and so to those which they had induced to believe,
by external appearances, that they were not evil.
They are most usually led about through a wide
circle, and are every where shown to good spirits
such as they are in themselves : at the sight of
them then the good spirits turn themselves away,
and as they turn themselves away, so likewise the
evil spirits who are carried about, are averted from
them, as to their faces, to the quarter where their
infernal society, is, into which they are about to
come. Not to mention other methods of separa
tion, which are several. — H. H. 511.
Third State after Death.
676. The third state of man after death, or of
his spirit, is a state of instruction : this state is for
those who come into heaven, and become angels,
but not for those who come into hell, since these
cannot be instructed. Wherefore the second state
of these latter is likewise their third, which is
ended in this, that they are altogether turned to
their own love, thus to the infernal society which
is in similar iove. When this is effected, they
then think and will from that love ; and because
that love is infernal, they will nothing but what
is evil, and think nothing but what is false, these
things being their delights, because they are of
their love ; and hence they reject all the good and
true, which they had before adopted because they
served as means for their love. But the good are
brought from the second state into the third, which
is the state of their preparation for heaven, by in
struction. For no one can be prepared for heaven,
except by the knowledges of what is good and
true, thus except by instruction ; since no one
can know what spiritual good and truth are, and
what the evil and the false, which-are opposite to
them, unless he be instructed.
677. Instructions are effected by the angels of
several societies, especially by those which are in
the northern and southern quarters, for those an
gelic societies are in intelligence and wisdom from
the knowledges of good and truth. The places
of instruction are to the north, and are various,
arranged and distinguished according to the genera
and species of heavenly goods, that all and each
may be there instructed according to their genius
and faculty of reception ; those places extend in
all directions there to a considerable distance.
The good spirits who are to be instructed are con
veyed thither by the Lord, when they have passed
through their second state in the world of spirits ;
but still not all ; for they who have been instructed
in the world were there also prepared by the Lord
for heaven, and are conveyed into heaven by
another way ; some immediately after death ; some
after a short stay with good spirits, where the
grosser things of their thoughts and affections,
which they contracted from honors and riches in
the world, are removed, and thus they are purified.
Some are first vastated, which is effected in places
under the soles of the feet, which are called the
lower earth, where some suffer severely; these
are they who have confirmed themselves in falses,

and still have led good lives ; for falses confirmed
inhere with much force, and until they are dis
persed, truths cannot be seen, thus cannot be re
ceived. 678. All who are in places of instruction dwell
distinct among themselves ; for they are severally
as to their interiors connected with the societies
of heaven to which they are about to coroe-
Wherefore since the societies of heaven are ar
ranged according to a heavenly form, so likewise;
are the places where instructions are given ; it is
on this account, that when those places are viewed
from heaven, there appears there as it were a
heaven in a lesser. form. They extend themselves
there in length from east to west, and in breadth
from south to north : but the breadth to appearance
is less than the length. The arrangements in
general are as follows. In front are those wlm
died infants, and have been educated in heaven to
the age of first adolescence, who, after passing
the state of their infancy with the females ap
pointed to educate them, are brought thither by
the Lord and instructed. Behind them are the
places where those are instructed who died adults,
and who in the world were in the affection of truth
from the good of life. Behind them are they who
have professed the Mahomedan Teligion, and in the
world have led a moral life, and acknowledged
one Divine, and the Lord as the very Prophet ;
these, when they, recede' from Mahomed, because
he is not able to help them, accede to the Lord,
and worship Him, and acknowledge his Divine,
and then are instructed in the Christian religion.
Behind these, more to the north, are the places of
instruction of various nations, (or heathen,) who in
the world have led a good life in conformity with
their religion, and have thence acquired a species
of conscience, and have done what is just and
right, not so much on account of the laws of their
government, but on account of the laws of Te
ligion, which they believed ought to be devoutly
observed, and in no way to be violated by deeds ;
all these, when they are instructed, are easily led
to acknowledge the Lord, because it is impressed
on their hearts that God is not invisible, but visible
under a human form : these in number exceed all
the rest ; the best of them are from Africa.
679. But all are not instructed in a similar man
ner, nor by similar societies of heaven. They
who from infancy have been educated in heaven,
are instructed by angels of the interior heavens,
inasmuch as they have not imbibed falses from
falses of religion, rior have defiled their spiritual
life by grossness from honors and riches in the
world. They who have died adult, are mostly in
structed by angels of the ultimate heaven, because
these angels are more suited to them than the an
gels of the interior heavens, for the latter are in
interior wisdom, which is not as yet received. But
the Mahomedans are instructed by angels who
had before been in the same religion, and had
been converted to Christianity. The nations (or
heathen) likewise, are instructed by their respec
tive angels.
680. All instruction is there effected from doc
trine derived from the Word, and not from the
Word without doctrine. Christians are instructed
from heavenly doctrine, which is in perfect agree
ment with the internal sense of the Word. All
others, as the Mahomedans, and the nations (or
heathen) are instructed from doctrines adequate to
their apprehension, which differ from heavenly
doctrines only in this, that spiritual life is taught

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

by moral life, in agreement with the good dogmas
of their religion, from which they have derived
their life in the world.
681. Instructions in the heavens differ from in
structions on earth in this, that knowledges are
not committed to the memory, but to the life ;
for the memory of spirits is in their life, inas
much as they receive and imbibe all things
which are jn agreement with their life, and do not
receive, still less imbibe, those things which are
not in agreement; for spirits are affections, and
thence in a human form similar to their affections.
This being the case with them, the affection of
truth is continually inspired for the sake of the
uses of life ; for the Lord provides that every one
may love the uses suited to his genius, which love
is aiso exalted by the hope of becoming an angel.
And whereas all the uses of heaven have reference
to the common use, which is for the Lord's king
dom, this kingdom being their country, and whereas
all special and singular uses are excellent in pro
portion as they more nearly and more fully regard
that common use, therefore all special and singular
uses, which are innumerable, are good and heav
enly. With every one therefore the affection of
truth is conjoined with the affection of use, inso
much that they act as one ; truth is thus implanted
in use, so that the truths which they learn are
truths of use. Thus angelic spirits are instructed,
and prepared for heaven. The affection of truth
suitable to use is insinuated by various means,
most of which are unknown in the world ; princi
pally by representatives of uses, which in the spir
itual world are exhibited' by .a thousand methods,
and with such delights and pleasantnesses, that
they penetrate the spirit, from the interiors which
are of his mind to the exteriors which are of his
body, and thus affect the whole : hence the spirit
becomes as it were his own use ; wherefore, when
he* comes into his own society, into which he is
initiated by instruction, he is in his own life when
in his own use. From these things it may be man
ifest, that knowledges, which are external truths,
do not introduce any one into heaven, but the life
itself, which is the life of use, implanted by knowl
edges. — H. H. 512-517.
682. After spirits have been by instructions pre
pared for heaven in the above-mentioned places,
which is effected in a short time, by reason that
they are in spiritual ideas, which comprehend sev
eral things together, they are then clothed with
angelic garments, which for the most part are
white, as of fine linen ; and thus they are brought
to the way which tends upwards to heaven, and
are delivered to the angel guards there, and are
afterwards received by other angels, and are intro
duced into societies, and into many gratifications
there. Every one is next led by the Lord into his
own society, which also is effected by various
ways, sometimes by winding paths : the ways by
¦which they are led are not known to any angel,
but to the Lord alone. When they come to their
own society, their interiors are then opened, and
siaee these are conformable to the interiors of the
angels who are in that society, they are therefore
immediately acknowledged, and received with joy.
— H.H.519.
State of Idiots and the Insane after death.
683. " As there are no natural diseases among
spirits in the spiritual world, (though there ex
ist spiritual diseases and spiritual uses, which cor
respond with the natural diseases and cures in this
world,) there are neither any hospitals ; but in

stead of them, there are spiritual madhouses, in
some of which are those who theoretically denied
God ; and in others, such as practically did the
same. Those who in the world were idiots, at
their arrival in the other world, are also foolish and
idiotic ; but being divested of their externals, and
their internals opened, as is the case with tfaern all,
they acquire an understanding agreeable to their
former quality and life, inasmuch as the actual fol
lies and madness dwell in the external natural man,
and not in the internal spiritual." — Letter, to Dr.
Beyer. The Case with executed Criminals.
684. "One day a prisoner was publicly executed;
Mr. Robsahm went in the evening to visit Sweden
borg, and asked him, how a malefactor, in the mo
ment of his execution, finds himself on entering
the world of spirits. He answered, 'When he
lays his head on the block, he loses his senses,
and that, after the beheading, when the spirit en
ters the world of spirits, the prisoner finds himself
alive, tries to make his escape, is in expectation of
death, and in a great fright, as thinking either on
the happiness of heaven, or the miseries of hell in
that moment At last, such a one is associated
with the good spirits, who discover to him, that he
is really departed from the natural world. And
then he is left to the exercise of his own inclina
tions, which lead him to the eternal place of his
abode.' Swedenborg added, ' that a man ripened in
evil, whom the law and the axe, or halter, removes
from earth, although apparently repenting, always
remains evil to eternity ; because his conversion is
forced, and not performed out of his own free will,
which God requires. For unless his crimes had
thrown him into prison, where he sees death im
pending, he would not have turned his thoughts to
God, much less his heart, which is hardened by
custom to a wicked life ; and perceiving himself,
after death, to live as before, he rushes headlong
into the same wicked practices, as he did in the
world, and thus is quickly led on to the hell, with the
spirits of which he was in conjunction while on
earth. It is a very different case,' added he, ' with
those who indeed are executed for some crime,
which they have committed in drunkenness or pas
sion, but without any design ; such persons repent
earnestly of their actions ; and unless they have,
in the course of their life, confirmed themselves in
opposition to the commandments of God, they be
come after death, when divested of their infirmi
ties, happy spirits.'" — Documents Concerning the
Life and Character of Swedenborg, p. 69.
Case of a Suicide.
685. A certain person, in the life of the body,
had been reduced by melancholy to despair, until,
being instigated by diabolical spirits, he destroyed
himself, by thrusting a knife into his body. This
spirit came to me, complaining that he was misera
bly 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, holding a knife in his hand, as though he
would plunge it into his breast, but with which he
strove hard, as if wishing rather to cast it from
him, but in vain. For what happens in the hpui
of death, remains a long time before it vanishes
away, as was told me.* — S. D. 1336, 1337.

* The circumstance here related by our author teaches, in a
manner not to be forgotten, the folly, as weU as sin, of commit
ting suicide, to escape from wretchedness

WRITINGS OF EMANUEL SWEDENBORG.

171

Case of an eloquent Preacher.
686. " Mr. Robsahm having asked Swedenborg
if a certain curate, who was greatly esteemed
in the capital on account of .his flowery sermons,
and who was lately deceased, had a place in heaven,
' No,' said he, ' he went directly into the abyss ;
for this ecclesiastic left his devotion in the pulpit :
he was not pious, but a hypocrite, proud, and
greatly vain of the gifts he had received from na
ture, and the goods of fortune he was continually
seeking, to acquire. Truly, said he, false appear
ances will stand us in no stead hereafter; they
were all separated from him after his decease ; the
mask has fallen off from him ; and at that period
it is manifest to all, whether the man is inwardly
evil or good.'" — Documents, fyc, p. 75.
Case of a certain Restorationist.
687. " A merchant of Elberfield went to see Swe
denborg, and requested a proof of his intercourse
with the spiritual world. The test he proposed
was, that Swedenborg should learn from the de
ceased spirit of his (the merchant's) friend, who
was a student of divinity, the subject of conversa
tion which he had with him, on an important topic,
a short time before he died. Swedenborg com
plied with the request, and desired him to call
again in a few days, stating that in the mean time
he would see if he could find his friend. The
merchant took his leave, and despatched his
business. Some days after, he went again to
Swedenborg, in anxious expectation. The old
gentleman met him with a smile, and said, ' I have
spoken with your friend ; the subject of your dis
course was, the restitution of all things.' He then
related to the merchant, with the greatest pre
cision, what he, and what his deceased friend, had
maintained. My friend turned pale ; for this proof
was powerful and invincible. He inquired further,
' How fares it with my friend ? Is he in a state of
blessedness ? ' Swedenborg answered, ' No, he is
not yet in heaven ; he is still in Hades, and tor
ments himself continually with the idea of the
restitution of all things.' This answer caused my
friend the greatest astonishment. He ejaculated,
' My God ! what, in the other world ? ' Swedenborg
replied, ' Certainly ; a man takes with him his fa
vorite inclinations and opinions ; and it is very dif
ficult to be divested of them. We ought, therefore,
to lay them aside here.' " — Documents, fyc., p. 105.
Both Friends and Enemies meet in the other
Life.
688. When souls first arrive in the other life, the
things of earth adhere to them, for they do not
know otherwise than that they are still in the
world, and living there, which has been made evi
dent to me by many things ; nor could they per
ceive it to be otherwise, unless previously demon
strated to them, when they confessed it. Where
fore they also remember the associates whom they
had in the life of the body, and it is there per
mitted them by the Lord to find them and converse
with them, as when upon earth, but no otherwise
thin 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 together
than is granted by the Lord.
689. Moreover, as they find their friends, they
also meet with their enemies, especially when
from hatred they have persecuted them : hence it
may be concluded hbw dangerous it is to perse
cute any one from hatred. For no one there can
, dissemble, or have one thing in his mind and say

another thing in words, and put on a feigned
countenance-; but what is felt in the mind appears
as in clear day : thus dissimulation breaks out
into open hatred. Hence every one may judge
how impossible it is for such to be admitted into
heaven. — & £.610, 611.
States of the Good-and Evil reversed in the
next Life.
690. A man who is in the love of self and of
the world, so long as he lives in the body, feels de
light from those loves, and also in each of the
pleasures which are from them. But a roan who
is in love to God and in love towards the neighbor,
so long as he lives in the body, does not feel mani
festly delight from those loves, and from the good
affections which are from them, but only a blessed
ness almost imperceptible, because it is stored tip
in his interiors, and veiled by the exteriors which
are of the body, and blunted by the cares of the
world. But the states are entirely changed after
death ; the delights of the love of self and of the
world are then turned into what is painful and!
direful, because into such things as are called in
fernal vfire and by turns into things defiled and
filthy, corresponding to their unclean pleasures,
which, wonderful to tell, are then delightful to
them. But the obscure delight, and almost imper
ceptible^ blessedness, which had been with those
in the world who were in love to God and in love
towards the neighbor, is then turned into the de
light of heaven, which is in every way perceptible
and sensible : for that blessedness, which was
stored up and lay hid in their interiors when they
lived in the world, is then revealed and brought
forth into manifest sensation, because they are
then in the spirit, and that was the delight of their
spirit — H. H. 401.
Vastations in the Lower Earth.
691. The lower earth is proximately beneath the
feet, and the region round about to a small dis
tance ; there most persons are after death, before
they are elevated into heaven ; mention is made
also of this earth in the Word throughout ; be
neath it are the places of vastation, which are
called pits ; below those places, and round about
to much extent, are hells. Hence it is in some
measure evident, what is meant by hell, what by
the lower earth, and what by pit, when they are
mentioned in the Word. As in Isaiah : " Thou
wast let down to hell, to the sides of the pit ; thou
wast cast forth from thy sepulchre as an abomina
ble twig ; the garment of the slain, of the thrust
through with the sword, who go down to the stones
of the pit," xiv. 15, 19. So irr Ezekiel : " When
I shall cause thee to go down with those who go
down to the pit to the people of the age, and
shall cause thee to dwell in the earth of things
below ; that thou mayest not dwell in desolations
from the age with them who go down to the pit ;
then I will give gracefulness in the land of the
living," xxvi. W. — A. C. 4728.
692. The lower earth is beneath the soles of the
feet encompassed by the hells, on the front by those
who have falsified truths and adulterated goods ;
to the right by those who pervert divine order, and
hence study to acquire to themselves power ; at
the back by evil genii, who from self-love have se
cretly contrived evil against the neighbor: at a
depth beneath them are they who have altogether
despised the Divine, and have worshipped nature,
and hence have removed every thing spiritual from
themselves. With such are they encompassed

172

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

who are in the lower earth. At this day also, they
who are of the church, and have filled their ideas
with worldly things, and also with earthly things,
and have caused the truths of faith to be adjoined
to such things, are let down to the inferior earth,
and there also are in combats; and this until those
worldly and earthly things are separated from the
truths of faith, and such things inserted, that they
can no more be conjoined. When this is accom
plished, they are then elevated thence into heaven;
for until snch things are removed, they cannot in
any wise be with the angels, inasmuch as those
things are darkness and defilements, which do not
accord with the light and purity of heaven. — A.
C. 7090.
693. There are many persons who during their
abode in the world, through simplicity and igno
rance, have imbibed falses as to faith, and have
formed a certain species of conscience according
to the principles of their faith, and have not, like
others, lived in hatred, revenge, and adulteries.
These in another life, so long as they are princi
pled in what is false, cannot be introduced* into the
heavenly societies, lest they should contaminate
them, and therefore they are kept for a certain
time in the lower earth, in order that they may put
off these false principles. The periods of their
continuation there are longer or shorter according
to the nature of the falsity, the life which they
have thereby contracted, and the principles which
they have confirmed in themselves ; and some of
them suffer severely, but others only in a 'trifling
degree. These states are denominated vastations,
and are frequently mentioned in the Word. When
the time of vastation is over they are taken up into
heaven, and being novitiates, are instructed in the
truths of faith by the angels amongst whom they
are received.
694. There are some who willingly endure vas
tations, that they may thereby put off the false
principles which they had contracted in the world ;
but it is impossible for any one to get rid of them
in the other life, except after some delay, and by
means provided by the Lord. During their con
tinuance in the lower earth they are kept by the
Lord in the hope of deliverance, and in the con
sideration of the end proposed, which is their
amendment and preparation for the reception of
heavenly happiness.
695. Some are kept in a state intermediate be
tween sleep and wakefulness, and think very little,
except when they are, as it were, occasionally
roused to the recollection of what they had thought
and done during the life of the body, when they
again relapse into the state just described, and
thus become vastated. These are beneath the left
foot, a little in front
696. Those who have fully confirmed themselves
irt false principles, are reduced to a state of abso
lute ignorance ; when such is their obscurity and
confusion, that if they only think of the notions
in which they have previously fortified themselves,
they are seized with inward pain. After a stated
time, however, they are as it were created anew,
and become principled in the truths of faith.
697. Those who have placed righteousness and
merit in good works, and thus have attributed sal
vation to themselves instead of to the Lord and
his righteousness and merit, and have confirmed
themselves herein both by thought and life, have
their false principles changed in another life into
fantasies, in consequence of which it actually ap
pears to them as if they were cutting wood. I
have conversed with them whilst thus occupied,

when, if they be asked whether they are not fa
tigued, they reply that they have not yet done
work enough to merit heaven. It appears, whilst
they are cutting the wood, as though something
of the Lord was in it, so that the wood is merit.
The more of the Lord there seems to be in the
wood, so much the longer they continue in that
state ; but as this disappears, they draw nigh to
the end of their vastation. At length they become
so improved as to be capable of admission into
good societies ; still, however, they fluctuate for a
long while between truth and falsity. The Lord
takes much care of them, because they have led
a pious life, and occasionally sends his angels to
them. These are they who are represented in the
Jewish church by the hewers of wood, Joshua ix.
23,27. 698. Those who have lived a good civil and
moral life, but have persuaded themselves that
they might merit heaven by their works, and
thought it enough to acknowledge the only God,
the Creator of the universe, have their false prin
ciples changed in the other world into such fanta
sies that they seem to themselves to cut grass, and
are called grass sawers. They feel cold, and by
this sawing endeavor to warm themselves. Some
times they go about, requesting those they meet to
warm them, which indeed spirits are enabled to
do ; but the heat which they receive does them no
good, because it is external, and they want inter
nal heat; wherefore they return to their sawing,
and thus warm themselves by labor. I have been
made sensible of their cold. They always enter
tain hopes of being taken up into heaven, and oc
casionally consult how by their own power they
may introduce themselves there. These, as hav
ing performed good works, are amongst those who
are vastated ; and at length, when the time is ful
filled, they are introduced into good societies, and
are instructed.
699. Those, however, who have been principled
in the goods and truths of faith, and have thereby ac
quired conscience and the life of charity, are elevat
ed by the Lord into heaven immediately after death.
700. There are young girls who have been en
ticed to prostitution, and persuaded that there was
no evil in it, who in other respects were uprightly
disposed. These, as having not yet attained to an
age capable of knowing and judging correctly of
the nature of this kind of life, have a certain in
structor set over them,' who is very severe, and
chastises them whenever they give their thoughts
to such wantonness : they are much afraid of
him, and are thus vastated. Adult women, how
ever, who have been prostitutes, and have enticed
others to commit the same crime, do not undergo
vastation, but are in hell. — A. C. 1106-1113.
Vastation twofold with the Good and Evil,
even to a full State.
701. As to what concerns vastation, it is two
fold, namely, the vastation of evil and of the false,
and the vastation of good and of truth : with those
who are damned, it is the vastation of good and
of truth, but with those who are saved, it is the
vastation of evil and of the false : .vastation is pri
vation. But the good are vastated as to the evil
and the false: these are with them successively
separated, that is, rejected to the sides, and goods
and truths are collected together to the midst
This collection or gathering together of good and
truth is meant by remains : and when they have a
full state of remains, they are then elevated into
heaven. The vastation of evil and the false, and

WRITINGS OF EMANUEL SWEDENBORG.

173

the insinuation of good and truth with the good, is
effected by infestations, and by temptations: by
the former and the latter, falses and evils are re
moved, and goods and truths are put on ; and this
until the state is full. It may be also told briefly
what is meant by a full state. Every one, who is
either damned or saved, has a certain measure
which is capable of being filled : the evil, or they
who are damned, have a certain measure of evil
and the false; and the good, or they who are
saved, have a certain measure of good and of truth.
This measure with every one is filled in the other
life ; but some have a greater measure, some a
lesser. This measure is procured in the world by
the affections which are of the love : by how much
the more any one had loved evil and the false
thence, so much the greater measure he had pro
cured to himself ; and by how. much tlie more any
one had loved good and the truth thence, so
much the greater is his measure. The limits
and degrees of the extension of that measure
appear manifestly in the other life, and cannot
there be transcended, but may be filled, and also
actually are filled, namely, with goods and truths
in the case of those who have been in the affection
of good and truth, and with evils and falses in the
case of those who have been in the affection of
evil and the false : hence it is evident, that that
measure is the faculty of receiving either evil and
the false, or good and truth, procured in the world.
That every one's measure is filled, the Lord also
¦ teaches in another place in Luke : " Give, and it
shall be given to you, good measure, pressed,
shaken, and overflowing, shall they give into your
bosom," vi. 38. From these considerations now it is
evident what is meant by a full state. — A. C. 7984.
Heaven.
Heaven divided into two Kingdoms.
702. Since there are in heaven infinite varieties,
and one-society is not exactly similar to any other,
nor indeed one angel to another, therefore heaven
is distinguished generally, specifically, and particu
larly ; generally into two kingdoms, specifically
into three heavens, and particularly into innumera
ble societies. — H. H. 20.
703. There are angels who more and less inte-
teriorly receive the Divine proceeding from the
Lord : those who receive more interiorly are called
celestial angels ; but those who receive less in
teriorly are called spiritual angels : thence heaven
is distinguished into two kingdoms, one of which is,
called the Celestial Kingdom, the other the Spir
itual Kingdom. — H. H. 21.
704. The love in which those are who are in the
celestial kingdom, is called celestial love; and the
love in which those are who are in the spiritual
kingdom, is called spiritual love. ' Celestial love is
love to the Lord, and spiritual love is charity to
wards the neighbor. And because all good is of
love, for what any one loves, is to him good, there
fore also the good of one kingdom is called celes
tial, and the good of the other spiritual. Hence it
is manifest in what those two kingdoms are distin
guished; namely, that they are distinguished as
the good of love to the Lord, and the good of
charity towards trie neighbor; and because the
former good is more interior good, and the former
love is more interior love, therefore the celestial
angels are more interior angels, and are called
superior. — H. H. 23.
705. The angels in the celestial kingdom of the
Lord very much excel in wisdom and glory the
angels who are in the spiritual kingdom, because

they receive the Divine of the Lord more interior
ly ; for they are in love to Him, and thence nearer
and more conjoined to Him. That those angels
are such, is because they have received and do
receive divine truths immediately into life, and not,
as the spiritual, in previous memory and thought ;
wherefore they have them inscribed on their hearts,
and perceive them, and as it were see them in
themselves, nor do they ever reason about them,
whether it be so or not so. They are such as are
described in Jeremiah : " I will put my law in their
mind, and write it on their heart ; they shall not
teach any more every one his friend and every one
his brother, saying, Know ye Jehovah: they shall
know me, from the least of them to the greatest
of them," xxxi. 33, 34. And they are called in
Isaiah, the taught of Jehovah, liv. 13. That those
who are taught by Jehovah are those who are
taught by the Lord, the Lord Himself teaches in
John, vi. 45, 46. — H. H. 25
706. Because there is such a distinction between
the angels of the celestial kingdom and the angels
of the spiritual kingdom, therefore they are not
together, nor do they have intercourse with each
other ; there is given communication only by inter
mediate angelic societies, which are called celes
tial-spiritual ; through these the celestial kingdom
flows into the spiritual. Hence it is, that although
heaven is divided into two kingdoms, still it makes
one. The Lord always provides such intermediate
angels, through whom is communication and con-
¦junction. — H. H. &7.
There are three Heavens.
707. There are three heavens, and those most
distinct from each other ; the inmost or third, the
middle or second, and the ultimate or first. They
follow in successiqn, and subsist together, as the
highest of man, which is the head, his middle,
which is the body, and the ultimate, which is the
feet ; and as the highest part of a house, its middle,
and its lowest. In such order also is the Divine
which proceeds and descends from the Lord :
thence, from the necessity of order, heaven is
threefold. The interiors of man, which are of bis
mind (mens) and mind (animus), are also in similar
order ; he has an inmost, a middle, and an ulti
mate : for into man when he was created, all things
of divine order were collated, so that he was made
divine order in form, and thence a heaven in its
least effigy. Therefore also man communicates
with the heavens as to his interiors, and likewise
comes among the angels after death ; among the
angels of the inmost heaven, or of the middle, or
of the ultimate, according to his reception of di
vine good and truth from the Lord, while he lived
in the world. The Divine which flows in from the
Lord, and is received in the inmost or third heaven,
is called celestial, and thence the angels who are
there are called celestial angels. The Divine
which flows in from the Lord, and is received in
the second or middle heaven, is called spiritual,
and thence the angels who are there are called
spiritual angels. iSut the Divine which flows in
from the Lord, and is received in the ultimate or
first heaven, is called natural. But because the
natural of that heaven is not as the natural of the
world, but has in it a .spiritual and a celestial,
therefore that heaven is called spiritual and celes
tial-natural ; and thence the angels who are there
are called spiritual and celestial-natural. Those
are called spiritual-natural who receive influx from
the middle or second heaven, which is the spiritual
heaven ; and those are called celestial-natural who

174

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

receive influx from the third or inmost heaven,
which is the celestial heaven. The spiritual-nat
ural angels and the celestial-natural are distinct
from each other, but still they constitute one
heaven, because they are in one degree. — H. H.
29-31. 708. Because there is such a distinction, an angel
of one heaven cannot enter to the angels of another
heaven ; or any one cannot ascend from an inferior
heaven, nor can any one descend from a superior
heaven. Whoever ascends from an inferior heaven,
is seized with anxiety even to pain, nor can he see
those who are there, still less speak with them ;
and whoever descends from a superior heaven, is
deprived of his wisdom, falters in his voice, and
despairs. There were some from the ultimate
heaven, who had not yet been instructed that
heaven consists in the interiors of the angels,
believing that they should come into superior
heavenly happiness, should they only come into
the heaven where those angels are. It was also
permitted that they should enter to them : but
when they were there, they saw no one, howsoever
they searched, although there was a great multi
tude ; for the interiors of the strangers were not
opened to such a degree as the interiors of the
angels who were there ; hence neither their sight.
And a little after they were seized with anguish of
heart, insomuch that they scarcely knew whether
they were in life or not. Wherefore they has
tily betook themselves thence to the heaven
whence they were, rejoicing that they were come
among their own, and promising that they would
no more covet higher things than such as were in
agreement with their life. I have also seen some
let down from a superior heaven, and deprived of
their wisdom, so that they did not know what their
own heaven was. The -case is otherwise when the
Lord elevates any from an inferior heaven into a
superior one, that they may see the glory there,
which is often done ; then they are first prepared,
and encompassed by intermediate angels, by whom
is communication. From these things it is mani
fest, that those three heavens are most distinct
from each other. — H. H. 35.
709. But, although the heavens are so distinct,
that the angels of one heaven cannot associate
with the angels of another heaven, still the Lord
conjoins all the heavens by immediate and mediate
influx ; by immediate influx from Himself into all
the heavens, and by mediate influx from one heaven
into another : and thus He causes the three heavens
to be one, and all to be in connection from the first
to the last, so that not any thing is given uncon
nected : what is not connected by intermediates
with the first, does not subsist, but is dissipated
and becomes nothing. — H. H. 37.
The Heavens before the Lord's Coming.
710. As to what further concerns this subject, it
is to be known, that before the Lord's coming,
heaven was not distinguished into three heavens,
namely,, into the inmost or third, into the middle or
second, and into the ultimate or first, as after the
Lord's coming, but was one ; the spiritual heaven
was not as yet : the region where the spiritual
heaven was about to be, was occupied by those
who were in the false and evil, but who could be
kept in some truth and good by external means,
especially by ideas of eminence and dignity, in
like manner as is the case in the world, where they
who are in evil and the false, are still obliged, as
it were, to think and speak truths, and, as it were,
to will and do goods, by external means, which are

honors and gains. The reason why that region of
heaven was then occupied by such, was, because
the good were wanting, and they who were of the
spiritual church were not as yet prepared, and yet
it ought every where to be filled by spirits, that
there might be a continuity from the Lord even to
man, for in case of discontinuity, man would have
perished. There are also at this day some regions
of heaven occupied by such, but they who are
there are withheld by a strong force from doing
evil ; immediately above the head are they who
deceive and seduce by innocence, but above them
are the celestial from the most ancient church, who
keep them in bonds by such a force, that they can
not in any wise occasion evil to any one ; behind
the hinder part of the head there is also at this day
a region, which had been [a region] of heaven, oc
cupied by the evil ; and likewise in front towards
the left. There is also a continual endeavor of the
evil to invade the places where the good are, and
they actually do invade, as soon as they are not
filled by the good, which endeavor it has been
often given to apperceive. Those regions are oc
cupied when the evil are increased in the world,
and the good are diminished, for in this case
evil spirits accede to man, and good spirits re
cede from him, and so far as these latter recede,
so far the regions proximate to man are occupied
by the evil ; when this is generally the case, the
inhabitants of those regions are changed. This is
the case when the church is near its end, for then
evil and the false prevail : but about the end of the
church they are cast down, and the regions occu
pied are given to the good, who in the mean time
have been prepared for heaven. This is meant by
these words in the Apocalypse : " War was made
in heaven, Michael and his angels fought against
the dragon, and the dragon fought and his angels,
but did not prevail, neither was their place found
any more in heaven," xii. 7, 8. — A. C. 8054.
Expanses of the Heavens.
711. " And no one in heaven, nor in earth,
neither under the earth, was able to open the
book," Rev. v. 3. " In heaven, in earth, neither
under the earth " means in the superior and infe
rior heavens ; in like manner, as in the thirteenth
verse, where it is said, " And every creature,
which is in heaven, and on the earth, and under
the earth, and such as are in the sea, and all that
are in them, heard I saying." Since he heard
them all speaking, it is evident that it was angels
and spirits that spake ; for John was in the spirit,
as he himself says in the preceding chapter (verse
2) — in which state no other earth appeared to Mm
than the earth of the spiritual world : for there are
earths there as well as in the natural world, (as
may appear from the description of that world in
the work " Concerning Heaven and Hell.") The
superior heavens appear there upon mountains and
hills, the inferior heavens in the earth beneath, and
the ultimate heavens as it were under the earths
For the heavens are expanses, one above another,
and each expanse is like the earth, under the feet
of those who are there. The uppermost expanse
is like the top of a mountain; the next expanse is
under it, but extending itself on all sides round
about ; the lowest expanse is still more extensive ;
and since. this last is under the other, they who are
there are " under the earth." The three heavens
also appear thus to the angels who are in the su
perior heavens, because to them there appear two
heavens beneath them; in like manner they ap
peared to John, because he was with them, for he

WRITINGS OF EMANUEL SWEDENBORG.

175

had ascended to them, as is evident from its being
said, " Come up hither and I will show thee the
things, which must be hereafter." Those who are
ignorant of the spiritual world and of the earths
there, can by no means know what is meant by
" under the earth," nor by " the lower parts of the
earth " in the Word, as in Isaiah, '' Sing, O ye
heavens ; shout ye lower parts of the earth, break
forth into singing ye mountains, for Jehovah hath
redeemed Jacob ; " and in other places. Who
does not see, that the earths of the spiritual world
are here meant ? for no man lives " under the
earth " in the natural world. — A. R. 260.
Societies of the Heavens.
712. The angels of each heaven are not in one
place together, but distinguished into societies
greater and smaller, according to the differences of
the good of love and faith in which they are ;
those who are in similar good form one society.
Goods in the heavens are in infinite variety, and
every angel is as his own good. The angelic
societies in the heavens are also distant from each
other, as the goods differ generally and specifi
cally : for distances in the spiritual world are from
no other origin than from the differences of the
state of the interiors, thence in the heavens from
the difference of the states of love ; those are
widely distant who differ much, and those little
distant who differ little. Similarity causes them to
be together. All in one society are likewise dis
tinct from each other: those who are more perfect,
that is, who excel in good, thus in love, wisdom
and intelligence, are in the middle ; those who
excel less are round about, at a distance according
to degrees, as the perfection is diminished. The
case with this is as with light decreasing from the
centre to the circumferences. Those who are in
the middle also are in the greatest light ; those
who are at the circumferences, in less and less.
Like ones are as if of themselves carried to like
ones ; for they are, with their like, as with their
own, and as at home ; but with others as with
strangers, and as abroad. When they are with
their like, they are also iri their freedom, and
thence in every delight of life. Hence it is mani
fest that good consociates all in the heavens, and
that they are distinguished according to its quality.
But still it, is not the angels who thus consociate
themselves, but the Lord, from whom is good. He
leads them, conjoins them, distinguishes them, and
• holds them in freedom, as far as they are in good ;
thus every one in the life of his love, of his faith,
of his intelligence and wisdom, and thence in hap
piness. All who are in similar good also know
each other, just as men in the world know their
kindred, their relations, and their friends, although
they never before saw them : the reason is, because
in the other life there are no other kindreds, rela
tionships and friendships, than spiritual ones, thus
those which are of love and faith. This it has
been sometimes given me to see, when I have
been in the spirit, and thus withdrawn from the
body, and so in company with angels : then some
of them I have seen as if known from infancy, but
others as if not known at all. Those who seemed
as if known from infancy, were those who were in
a similar state with the state of my spirit ; but
those who were not known were in a dissimilar
state. — H. H. 41-46.
713. Every one after death comes into the
society of his own, who are those that are in like
love, and he knows these as relations and as
friends; and what is wonderful, when he meets

and sees them, it is as if he had known them from
infancy ; it is spiritual relationship and friendship,
which causes this : yea, more ; no one in a society
can dwell in any other house but his ; every one in
a society has his house, which he finds ready for
him, as soon as he enters the society ; he can be in
intercourse with others out of his house, but still
not tarry elsewhere than in his : and what is still
more, no one can sit in another's apartment, except
in his own place ; if in another, he becomes as out
of his mind and dumb ; and what is wonderful,
every one, when he enters the apartment, knows
his place : the like takes place in the temples, and
also when they are congregated in assemblies.
From these things it is manifest that the spiritual
state is altogether different from the natural state,
and such that no one can be elsewhere than where
his reigning love is ; for there is the delight of his
life, and every one wishes to be in the delight of his
life ; and the spirit of man cannot be elsewhere,
because that makes his life, yea, his very respira
tion, as" also the pulse of his heart. — D. P. 338.
714. All who form one angelic society are of a
like face in generals, but not in particular. . . .
Thence also it is, that an angel who excels in
wisdom, sees the quality of another instantly from
his face : no one there is able to conceal his in
teriors by his countenance, and to feign, nor in any
way to lie and deceive by cunning and hypocrisy.
It sometimes happens that hypocrites insinuate
themselves into societies, who have learned to con
ceal their interiors, and to compose "their exteriors
so as to appear in the form of the good in which
those in the society are, and thus to feign them
selves angels of light. But these cannot stay
there long, for they begin to be inwardly troubled,
to be tortured, to grow livid in the face, and as it
were to become lifeless ; they suffer thus from the
contrariety of the life which flows in and operates :
wherefore they quickly cast themselves down into
the hell where similar ones are ; nor do they desire
any more to ascend. These are they who are
meant by him who was found among the invited
guests, not having on a wedding garment, and was
cast into outer darkness, Matt. xxii. 11, and follow
ing verses. — H. H. 47, 78.
715. It was said above, that in the heavens
there are societies greater and less : the greater
consists of myriads, the less of some thous
ands, and the least of some hundreds of an
gels. There are also some who live solitary, as
it were house by house, and family by family ;
these, although they live so dispersed, still are ar
ranged in like manner as those who are in societies ;
that is, the wiser of them are in the midst, and the
more simple in the boundaries. These are more
nearly under the divine auspices of the Lord, and
are the best of the angels. — H. H. 50.
716. The societies are distinguished from each
other according to the differences of their mutual
love and faith towards the Lord, which are so in
numerable that it is impossible to recount even
their most universal genera. Indeed, not the
slightest appreciable difference exists which is not
arranged in the most orderly manner, so as to con
spire unanimously to the general unity, and this
general oneness or unity, to the unanimity of the
individuals, hence to the happiness of all as pro
moted by that of each, and to the happiness of
each as promoted by that of all. Thus every in
dividual angel, and every particular society, is an
image of the universal heaven, and a kind of
heaven in miniature. Consociations in tlie other
life are truly wonderful, being comparatively like

176

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

relationships on earth, since they regard each other
as parents, children, brethren, kinsfolk, or connec
tions according to the degrees of their love. These
varieties are indefinite, and the communicative per
ceptions so exquisite as to admit of no description.
They are altogether irrespective of the parents,
children, kinsfolk, and relations on earth, and of
any particular person, whoever he may be, and
consequently of dignities, riches, and the like ;
being regulated solely by the differences of mutual
love and faith, the faculty of receiving which each
had obtained from the Lord during his abode in
the world. It is the Lord's mercy, or in other
words, his love towards the universal heaven, and
the whole human race, consequently it is the Lord
alone, who determines all and each into societies.
It is this mercy which produces conjugial love, and
thereby the love of parents towards their children,
these two being the fundamental and principal
'loves from which are derived all others, with in
definite variety, according to which they are most
distinctly arranged into societies. Such being the
nature of heaven, it is impossible for an angel or
spirit to have any vitality, unless he be in some
society, and thus in the harmony of united num
bers — the harmonious union of many individuals
constituting a society. There is no such thing in
existence as life in an individual, unconnected
with the life of others ; nay, it is impossible for
any angel, or spirit, or society, to have life, that is,
to be affected with good, or to will, and to be af
fected with truth, or to think, unless he have con
junction by several of his society with heaven and
with the world of spirits. The case is similar with
all mankind, since no man whatsoever can possibly
live, that is, be affected with good or be capable
of willing, and with truth or be capable of think
ing, unless he in like manner have conjunction
with heaven by means of associated angels, and
also with the world of spirits, yea, even with hell,
through the medium of attendant spirits. Every
one whilst he lives in the body is in some society
of spirits and angels, notwithstanding his utter
ignorance thereof; and it would be impossible for
him to live a single moment, unless he had con
junction with heaven and the world of spirits by
means of the society of which he is a member.
This may be illustrated by the state of the human
body, in which, whatever part has not conjunction
with the rest by means of fibres and vessels, and
thus by some relation as to function, ceases to be
a constituent of our frame, and is straightway dis
sociated and rejected as a thing destitute of vital
ity. The societies in which and with which men
have been during their life in the body, are shown
to them when they come into the other life ; and
when they thus enter into their own society after
the death of the body, they come into the very es-
» sence of the life which they had in the body, and
from that coriamence a new life. Hence, accord
ing to the quality of the life which they lived in
the body, they either descend into hell, or are ele
vated into heaven. As there is a conjunction of all
with each, and of each with all, so also there is a
similar conjunction of the most minute particulars
of affection and the most minute particulars of
thought. Hence there is an equilibrium of all and
(.f-each in reference to celestial, spiritual, and
natural tilings, so that no one can think, feel, and
net, except by virtue of his consociation with
others, and yet every individual imagines that he
thinks, feels, and acts most freely from himself.
In like manner nothing exists which is not counter
balanced by its opposite, and by intermediates

between itself and its opposite ; so that each indi
vidual by himself, and several individuals united,
live in the most perfect equilibrium. No evil can
therefore befall any one, without its being imme
diately counteracted ; for when there is a prepon
derance of evil, then evil, or the evil person, is
chastised by the law of equilibrium, as of itself,
but solely for this end, that good may come. In
this form, and hence in equilibrium, consists celes
tial order, which is formed, disposed, and preserved
by the Lord alone to all eternity. It is further to
be observed, that no one society ever entirely and
absolutely resembles another, nor is one individual
in any society exactly like another ; but there is
an agreeing and harmonizing variety in all, the
varieties being so ordered by the Lord that they
tend to one end, which is effected by love and faith
towards Him, whence comes union. For the same
reason the heaven and the heavenly joy of one
person are never entirely and absolutely similar
to that of another, these being according to the
varieties of love and faith. This is a general de
scription of the states of the societies constituting
heaven, grounded on manifold and daily experi
ence. — A. C. 684-691.
The Lord's Appearance in the Societies of
Heaven.
717. When the Lord presents Himself in any
society, He appears there according to the quality
of the good in which the society is, thus not in the
same manner in one society as in another ; not
that the dissimilitude is in the Lord, but in those
who see Him from their own good, thus according
to that. They are also affected at the sight of
Him according to the quality of their love : those
who love Him inmostiy are inmostiy affected:
those who love Him less are less affected ; the
evil who are out of heaven are tortured at his
presence. When the Lord appears in any society,
He appears there as an angel ; but He is distin
guished from others by the Divine which shines
through. — H. H. 55.
The Universal Heaven in the Form of a Man.
718. That heaven in the whole complex resem-,
bles one man, is an arcanum not yet known in the
world ; but in the heavens it is very well known.
To know that, and the specific and particular
things concerning it, is the chief of the intelli
gence of the angels there : on that also depend
many more things, which, without that as their '
common principle, would not enter distinctly and
clearly into the ideas of their mind. Because
they know that all the heavens, together with their
societies, resemble one man, therefore also they
call heaven the Greatest and the Divine Man ;
divine from this, that the Divine of the Lord makes
heaven. — H. H. 59.
719. The angels indeed do not see heaven in
the whole complex in such a form, for the whole
heaven does not fall into the view of any angel ;
but they sometimes see remote societies, which
consist of many thousands of angels, as one in
such a form ; and from a society, as from a part,
they conclude as to the whole, which is heaven.
For in the most perfect form the wholes are as
the parts, and the parts as the wholes ; the dis
tinction is only as between similar things greater
and less. Hence they say, that th:; whole heaven
is such in the sight of the Lord, because the Di
vine from the inmost and supreme sees all things.
720. Because heaven is such, therefore also it is
ruled by the Lord as one man,.and thence as a one;

WRITINGS OF EMANUEL SWEDENBORG.

177

for it is known, that although man consists of an
innumerable variety of things, as well in the whole
as in part, — in the tohole, of members, organs, and
viscera, in part, of series of fibres, nerves, and
blood vessels, — thus of members within members,
and of parts within parts, yet still man, when he
acts, acts as one. Such also is heaven under the
auspices and guidance of the Lord.
721. That so many various things in man act as
one, is because there is not any thing there which
does not do something for the common weal, and
perform a use. The whole performs use to its
parts, and the parts perform use to the whole, for
the whole is from the parts, and the parts con
stitute the whole : wherefore they provide for each
other, they have respect to each other, and are
conjoined in such a form, that all and each have
reference to the whole and its good. Hence it is
that they act as one. Similar are the consocia
tions in the heavens ; they are conjoined there ac
cording to uses in a similar form ; wherefore those
who do not perform use to the whole, are cast out
of heaven, because they are things heterogeneous.
722. Because the whole heaven resembles one
man, and also is a divine spiritual man in the great
est form, even in figure, therefore heaven is dis
tinguished into members and parts, as a man, and
they arg^ilso named in like manner. The angels
also know in what member one society is, and in
what another is; and they say, that this society is
in the member or some province of the head, that
in the member or some province of the breast, that
in the member or some province of the loins, and
so on. In general, the supreme or third heaven
forms the head as far as the neck ; the middle or
second heaven forms the breast as far as the loins
and knees ; the ultimate or first heaven forms the
feet as far as the soles, and also the arms as far as
the fingers : for the arms and hands are ultimates
of man, although at the sides. Hence again it is
manifest, why there are three heavens. — H. H.
62-65. 723. Because heaven in the whole and in part
resembles a man, from the Divine Human of the
Lord, therefore the angels say that they are in the
Lord, and some that they are in his body, by which
they mean that they are in the good of his love ;
as also the Lord himself teaches, saying, " Abide
in Me, and I in you ; as the branch cannot bear
fruit of itself, unless it abide in the vine, so neither
can ye, unless ye abide in Me ; for without Me ye
can do nothing. Abide in my love ; if ye keep
•my commandments, ye will abide in my love," John
xv. 4-10. — ff. if. 81.
Correspondence of all Things of Heaven with
all Things of Man.
724. The celestial kingdom in general corre
sponds to the heart, and to all things of the heart
in the whole body ; and the spiritual kingdom to
the lungs, and to all things of them in the whole
body. The heart and the lungs also make two
kingdoms in man : the heart reigns there by the
arteries and veins, and the lungs by the nervous
and moving fibres, both of them in every force and
action. In every man, in his spiritual world, which
is called his spiritual man, there are also two king
doms, one is of the will, and the other is of the
understanding; the will reigns by the affections
of good, and the understanding by the affections
of truth : these kingdoms also correspond to the
kingdoms of the heart and lungs in the body. In
like manner in the heavens : the celestial kingdom
is the voluntary of heaven, and there the good of
23

love reigns ; and the spiritual kingdom is the in
tellectual of heaven, and there truth reigns : these
are what correspond to the functions of the heart
and lungs in man. It is from that correspondence,
that heart, in the Word signifies will, and also the
good of love ; and the breath of the lungs, under
standing and the truth of faith. Hence also it is,
that the affections are ascribed to the heart, al
though they are not there nor thence.
725. The correspondence of the two kingdoms
of heaven with the heart and lungs, is the general
correspondence of heaven with man ; but there is
a less general one with each of his members, or
gans, and viscera ; what this is, shall also be men
tioned. Those who are in the head, in the Great
est Man, which is heaven, are in all good more
than the rest ; for they are in love, peace, inno
cence,, wisdom, intelligence, and thence in joy and
happiness : these flow into the head and into those
things which are of the head with man, and cor
respond to them. Those who are in the breast, in
the Greatest Man, which is heaven, are in the good
of charity and faith, and also they flow into the
breast of man, and correspond to it. But those
who are in the loins, and in the organs dedicated
to generation there, in the Greatest Man or heaven,
are in conjugial love. ' Those who are in the feet,
are in the ultimate good of heaven, which good is
called natural-spiritual. Those who are in the arms
and hands, are in the power of truth from good.
Those who are in the eyes, are in understanding.
Those who are in the ears, are in hearing and obe
dience. Those who are in the nostrils, are in per
ception. Those' who are in the mouth and tongue,
are in discoursing from understanding and per
ception. Those who are in the kidneys, are in
truth which examines, separates, and corrects.
Those who are in the iiver, pancreas, and spleen,
are in the various purification of good and truth ;
otherwise in the other cases. They all flow into
the like things of man, and correspond to them.
The influx of heaven is into the functions and
uses of the members ; and the uses, because they
are from the spiritual world,, form themselves by
such things as are in the natural world, and thus
set themselves forth in the effect ; thence is cor
respondence. 726. Hence it is, that by those same members,
organs, and viscera, in the Word, the like things
are signified ; for ali things there signify according
to correspondences. By head is thence signified
intelligence and wisdom ; by breast, charity ; by
loins, conjugial love ; by arms and hands, the power
of truth ; by feet, the natural ; by eyes, understand
ing ; by nostrils, perception ; by ears, obedience ;
by kidneys, the examination of truth ; and so forth.
Hence also it is, that it is usual for a man to say
of one who is intelligent and wise, that he has a
head ; of one who is in charity, that he is a bosom
friend ; of one who is in perception, that he has a
quick scent ; of one who is in intelligence, that he
has a sharp sight ; of one who is in power, that he
has long arms ; of one who wills from love, that it
is from the heart These and many other things,
which are in man's speech, are from correspond
ence ; for such things are from the spiritual world,
although man is ignorant of it. — H. H. 95-97.
727. But although all things of man, as to the
body, correspond to all things of heaven, still man
is not an image of heaven as to external form, but as
to the internal form ; for the interiors of man receive
heaven, and his exteriors receive the world. As
far therefore as his interiors receive heaven, so far
man as to them is a heaven in the least form,

178

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

according to the image of the .greatest ; but as far
as his interiors do not receive, so far he is not a
heaven and an image of the greatest ; yet still the
exiteriors, which receive the world, may be in a
form according to the order of the world, and
hence in various beauty. For external beauty,
which is of the body, derives its cause from the
parents, and from formation in the womb, and af
terwards is preserved by a common influx from tbe
world : hence it is, that the form of the natural
man differs very much from the form of his spir
itual man. Several times it has been shown what
the spirit of man was in form, and it was seen,
that in some who were beautiful and handsome in
the face, it was deformed, black, and monstrous,
so that you would call it an image of hell, not of
heaven ; but in some who were not beautiful, that
it was well formed, fair, and angelic. The spirit
of man also appears after death, such as it had
been in the body, when it lived in the world. —
H. H. 99.
Correspondence of Heaven with Earth.
728. Without correspondence with that man,
that is with heaven, or what is the same, with the
spiritual world, nothing in any wise exists and
subsists, by reason that it has not any connection
with what is prior to itself, consequently neither
with the First, that is, with the Lord ; what is un
connected, and thus independent, cannot subsist
even a single moment, for that it subsists is from
its connection with and dependence upon that from
which is the all of existence, for subsistence is
perpetual existence. Hence it is,- that not only all
and single things in man correspond, but also all
and single things in the universe. The sun itself
corresponds, and likewise the moon, for in heaven
the Lord is the sun and likewise the moon : the
sun's flame and heat, and also light, correspond,
for it is the Lord's love towards the whole human
race to which the flame and heat, and the divine
truth to which the light corresponds. The very
stars correspond, the societies of heaven and their
habitations being what they have correspondence
with ; not that they are there, but that they are in
such an order. Whatever appears under the sun
corresponds, as all and single subjects in the ani
mal kingdom, and likewise all and single subjects
in the vegetable kingdom ; all and each of which
would instantly decay and fall to pieces, unless
there were an influx into them from the spiritual
world. This has also been given me to know
from much experience ; for it was shown with
what things in the spiritual world corresponded
several things which are in the animal kingdom,
and still more things which are in the vegetable
kingdom, and also that they do not in any wise
subsist without influx ; for the prior being taken
away, the posterior necessarily falls, and the case
is the same when the prior is separated from the
posterior. — A. C. 5377.
729. That all things which are in the world, ex
ist from the Divine, and are clothed with such
things in nature, that they can be there and per
form use, and thus correspond, is manifestly evi
dent from every thing which appears both in the
animal and the vegetable kingdom; in each there
are such things as any one, if he thinks from the
interior, can see to be from heaven. For illustra
tion, a few of the innumerable things may be men
tioned : first, some things in the animal kingdom.
What knowledge is as it were implanted in every
animal, is known to many. The bees know how
to, gather honey from flowers, to build cells of wax,

in which they may store up their honey, and thus
provide themselves and theirs with food, even for
the coming winter. Their female lays eggs, the
rest minister and cover them over, that thence a
new race may be born. They live in a certain
form of government, which all there instinctively
know ; they preserve the useful, and the useless
they cast out and deprive of their wings: besides
other wonderful things which they receive from
heaven for the sake of use ; for their wax serves
mankind for candles in all parts of the globe, and
the honey for sweetening food. What comes to
pass with worms, which are the vilest things in
the animal kingdom ? They know how to nourish
themselves with juice from their leaves, and after
wards at the exact time to invest themselves with
a covering, and as it were put themselves in a
womb, and thus hatch an offspring of their kind.
Some are turned first into nymphs and chrysalids,
and spin out threads .; and after the labor is per
formed, they are adorned with another body and
decorated with wings ; and they fly in the air as in
their heaven, celebrate marriages, lay eggs, and
provide for themselves a posterity. Besides these
in particular, all the fowls of the air in general
know the food proper for their nourishment, not
only what it is, but also where it is. They know
how to build for themselves nests, one kind in one
way, and another in another ; to lay eggs there, to
sit upon them, to hatch their young, to feed them,
and to drive them away from home when they are
able to take care of themselves. They also know
their enemies whom they should avoid, and their
friends with whom they are to associate, and this
from their earliest infancy: not to mention the
wonderful things in the eggs themselves, where all
things requisite for the formation and nourishment
of the embryo chick lie prepared in their order:
besides innumerable other things. Who that
thinks from any wisdom of reason will ever say,
that these things are from any other source than
from the spiritual world ; to which the natural
world is subservient, for clothing that which is
thence with a body, or for setting forth in effect
that which is spiritual in its cause ? The reason
that the animals of the earth and the fowls of the
air are born into all that knowledge, and not man,
who yet is more excellent than they, is, because the
animals are in the order of their life, nor could
they destroy that which is in them from the spirit
ual world, since they have not the rational. It is
otherwise with man, who thinks from the spiritual
world ; because he has perverted that with himself
by a life contrary to order, which the rational fa
vored ; therefore he cannot but be born into mere
ignorance, and then by divine means be led back
into the order of heaven.
730. How the things which are in the vegetable
kingdom correspond, may be evident from many
things; as that little seeds grow into trees, put
forth leaves, produce flowers and then fruits, in
which again they put seeds ; and that these things
are done successively, and exist together in such
admirable order, as cannot be described in few
words: volumes might be written, and yet the
more interior arcana, which are nearer to their
uses, could not be exhausted by science.. Since
those things likewise are from the spiritual world
or heaven, which is in the form of a man, as was
shown above in its proper article, thence also every
thing in the vegetable kingdom has a certain rela
tion to such things as are with man; which also, is
known to some in the learned world. That all the
things that are in that kingdom, are also corre-

WRITINGS OF EMANUEL SWEDENBORG.

179

spondences, has been made manifest to me from
much experience ; for often, when I have been in
gardens, and have there looked at trees, fruits,
flowers, and pulse, I have observed the corre
spondences in heaven, and have spoken with those
with whom they were, and have been instructed
whence they were and what they were.
731. But no one at this day can know the spir
itual things which are in heaven, to which the
natural things which are in the world correspond,-
except from heaven ; since the science of corre
spondences at this day is entirely lost. But what
the correspondence of spiritual things with natural
things is, I will illustrate by some examples. The
animals of the earth in general correspond to af
fections ; the gentle and useful to good affections,
the fierce and useless to evil affections. Specifi
cally, cows and oxen correspond to the affections
of the natural mind ; sheep and lambs to the affec
tions pf the spiritual mind ; but fowls, according to
their species, correspond to the intellectual things
of each mind. Hence it is, that various animals, as
cows, oxen, rams, sheep, she goats, he goats, he
lambs, and she lambs, and also pigeons and turtle
doves, in the Israelitish church, which was a repre
sentative church, were received for holy use, and
from them were made sacrifices and burnt offerings :
for they corresponded in that use to spiritual things,
which were understood in heaven according to cor
respondences. That animals also, according to their
kinds and species, are affections, is because they
live, and the life of each one is from no other
source than from affection and according to it:
hence every animal has innate knowledge accord
ing to the affection of its life. Man also is similar
to them, as to his natural man ; wherefore also he
is compared to them in common discourse ; as, if
gentle, he is called a sheep or a lamb ; if fierce,
he.is called a bear or a wolf; if cunning, a fox or
a serpent, and so forth.
732. There is a like correspondence with the
things which are in the vegetable kingdom. A
^garden in general corresponds to heaven as to in
telligence and wisdom ; wherefore heaven is called
,the garden of God and paradise, and also by man
the heavenly paradise. Trees, according to their
species, correspond to the perceptions and knowl
edges of good and truth, from which are intelli
gence and wisdom : therefore the ancients, who
were in the science of correspondences, had their
holy worship in groves : and hence it is, that in
the Word trees are so often named, and heaven,
the church, and man, are compared to them ; as to
the vine, the olive, the cedar, and others : and the
.goods which they do to the fruits. The food also
which is from them, especially that which is from
seeds raised in fields, corresponds to the affections
of good and truth, because these nourish spiritual
life, as earthly food nourishes natural life. Bread
thence in general corresponds to the affection of
all good, because that more than the rest sustains
life, and because by it is meant all food. On ac
count of that correspondence also the Lord calls
Himself the bread of life ; and also on account of
it, bread was in holy use in the Israelitish church ;
for it was set upon the table in the tabernacle,, and
called the bread of faces ; and also all the divine
worship, which was made by sacrifices and burnt
offerings, was called bread. On account of that
correspondence also, the holiest thing of worship
in the Christian church is the holy supper, in which
there is given brgad jand Fine. From these few
fjiings it may Ije evident what correspondence is.
733. How , the conjunction of heaven with the

world is effected by correspondences, shall also be
told in a few words. The kingdom of the Lord is
a kingdom of ends, which are uses ; or what is the
same, a kingdom of uses which are ends. There
fore the universe was so created and formed by
the Divine, that uses may every where be clothed
with such things as to be set forth in act or in ef-
feet, in heaven first, and then in the world ; thus
by degrees and successively even to the ultimates
of nature. Hence it is manifest, that the corre
spondence of natural things with spiritual, or of
the world with heaven, is effected by uses, and
that uses conjoin ; and that the forms with which
uses are clothed, are so far correspondences, and
so far conjunctions, as they are forms of uses. In
the nature of the world, in its triple kingdom, all
things which there exist according to order, are
forms of uses, or effects formed from use for use ;
wherefore the things which are there are corre
spondences. — H. H. 108-112.
Sun and Moon in Heaven.
734. In heaven the sun of the world does not
appear, nor any thing which is from that sun, be
cause all that is natural ; for nature begins from
that sun, and whatever is produced by it, is called
natural. But the spiritual, in which heaven is, is
above nature, and altogether distinct from the nat
ural ; neither do they communicate with each other
except by correspondences.
735. But although in heaven the sun of the
world does not appear, nor any thing which is from
that sun, still there is a sun there, and light and
heat. The sun of heaven is the Lord ; the light
there is divine truth, and the heat there is divine
good, which proceed from the Lord as a sun ; from
that origin are all things which exist and appear
in the heavens. That the Lord appears in heaven
as a sun, is because He is Divine Love, from
which all spiritual things exist, and, by means of
the sun of the world, all natural things ; it is that
love which shines as a sun.
736. That the Lord actually appears in heaven
as a sun, has not only been told to me by the an
gels, but has also been giveri- me to see several
times : wherefore, what I have heard and seen con
cerning the Lord as a sun, I would here describe
in a few words. The Lord appears as a sun, not
in heaven, but high above the heavens; neither
over the head or in the zenith, but before the faces
of the angels, in a middle altitude. He appears
in two places, in one before the right eye, in the
other before the left eye, at a marked distance.
Before the right eye He appears altogether as a
sun, of similar fire as it were, and of similar mag
nitude, as the sun of the world : but before the
left eye He does not appear as a sun, but as a
moon, of similar but more glittering whiteness,
and of similar magnitude with the moon of our
earth ; but it appears encompassed with several,
as it were, smaller moons, each of which is in like
manner white and glittering. That the Lord ap
pears in two places with such difference, is be
cause He appears to every one according to the
quality of the reception of Him ; and therefore in
one way to those who receive Him in the good of
love, and in another to those who receive Him in
the good of faith. To those who receive. Him in
the good of love, He appears as a sun, fiery and
flaming acccording to reception ; these are in his
heavenly kingdom: hut to those, who receive Him
in the good of faith, He appears as a moon, bright
j and glittering according to reception ; these are in
¦ his spiritual kingdom. The Teason is, because the

180

COMPENDIUM OE THE THEOLOGICAL AND SPIRITUAL

good of love corresponds to fire, whence fire in
the spiritual sense is love ; and the good of faith
corresponds to light, and also'light in the spiritual
sense' is faith. That he appears before the eyes,
is because the interiors, which are of the mind, see
through the eyes ; from the good of love through
the right eye, and from the good of faith through
the left eye : for all the things which are on the
right side with an angel and also with a man, cor
respond to good from which is truth ; and those
which are on the left, to truth which is from
good. The good of faith is in its essence truth
from good.
737. Hence it is, that in the Word, the Lord as
to love is compared to the sun, and as to faith, to
the moon ; and also that love from the Lord to the
Lord is signified by the sun, and faith from the
Lord in the Lord, is signified by the moon ; as in
the following passages : " The light of the moon
shall be as the light of the sun, and the light of
the sun shall be sevenfold, as the light of seven
days," Isaiah xxx. 26. " When I shall extinguish
thee, I will cover the heavens, and I will darken
the stars : I will cover the sun with a cloud, and
the moon shall not make her. light to shine. All
the luminaries of light in the heavens I will darken
over thee, and I will give darkness upon thy land,"
Ezek. xxxii. 7, 8. " I will darken the sun in his
rising, and the moon shall not make her light to
shine," Isaiah xiii. 10. " The sun and the moon
shall be darkened, and the stars shall withdraw
their shining. The sun shall be turned into dark
ness, and the moon into blood," Joe) ii. 2, 10, 31 ;
chap. iv. 15. " The sun became black as sack
cloth of hair, and the moon became as blood, and
the stars fell to the earth," Apoc. vi. 12. " Im
mediately after the affliction of those days, the sun
will be obscured, and the moon will not give her
light, and the stars will fall from heaven," Matt.
xxiv. 29, and elsewhere. In these passages, by
the sun is signified love, by the moon faith, and by
stars the knowledges of good and truth ; which are
said to be darkened, to lose their light, and to fall
from heaven, when they are no more. That the
Lord appears as a sun in heaven, is evident also
from his transfiguration before Peter, James, and
John, " that his face shone as the sun," Matt. xvii.
2. The Lord was seen thus by those disciples,
when they were withdrawn from the body, and in
the light of heaven. Hence it was that the an
cients, with whom the church was representative,
turned the face when they were in divine worship,
to the sun in the east ; from this it is, that they
gave to temples an aspect towards the east.
738. What and how great the divine love is,
may be evident from comparison with the sun of
the world, that it is most ardent, and, if you will
believe, it is much more ardent than that sun.
Wherefore the Lord as a sun does not flow in im
mediately into the heavens, but the ardor of his
love is tempered in the way by degrees ; the tem-
perings appear as radiant belts around the sun:
and besides, the angels are veiled over with a thin
adapted, cloud, lest tbey should be injured by the
influx. The heavens therefore are distant accord
ing to reception : the superior heavens, because
they are in the good of love, are nearest to the Lord
r.3 a sun ; but the inferior heavens, because they
are in 'the good of faith, are more remote from
Jim: but they who are in no good, as those who
;ire in hell, are most remote, and there so far re
mote, as they are in the opposite to good.
739. But when the Lord appears in heaven,
•.. liich is often the case, He does not appear en

compassed with the sun, but in an angelic form,
distinguished from the angels by the Divine beam
ing through from the face : for He is not there in
person, for the Lord in person is constantly sur
rounded with the sun, but He is in presence by
aspect; for in heaven it is common for them to
appear as present in the place where the aspect
is fixed or terminated, although it be very far from
the place where they actually are. This presence
is called presence of internal sight, concerning
which in what follows. The Lord has also been
seen by me out of the sun, in an angelic form, a
little beneath the sun on high ; and also near, in" a .
like form with the face shining ; once also in the
midst of angels, as a flamy beam. — H. H. 1 16-121.
740. The sun, from which the'angels have their
light and heat, appears above the earth, which the
angels inhabit, in an elevation of about forty-five
degrees, or a middle altitude ; and it appears dis
tant from the angels, as the sun of this world is
distant from men. It appears also constantly in
that altitude and at that distance, nor does it move.
Hence, the angels have no times, distinguished
into days and years, nor any progression of the day
from morning by noon to evening and night ; nor
any progression of the year from spring through
summer to autumn and winter, but there is per
petual light and perpetual spring; wherefore, in
stead of times, there are in heaven, states, as was
said above.
741. The following are the principal reasons
why the sun of the spiritual world appears in a
middle altitude : First, that so the heat and light,
which proceed from that sun, may be in their
mean degree, and thence in their equality, and
thereby in their just temperature ; for if the sun
were to appear above its middle altitude, more heat
than light would be perceived, if below it, more
light than heat would be perceived ; as comes to
pass on earth, when the sun is above, or below, the
middle of the heavens ; when above, the heat in
creases to a greater degree than the light, and
when below, the light increases to a greater degree
than the heat ; for the light remains the same, both
in summer and winter, but the heat is increased
and diminished, according to the sun's altitude.
The second reason, why the sun of the spiritual
world appears in a middle altitude, above the an
gelic heaven, is, because thence, there is a per
petual spring in all the angelic heavens, whereby
the angels are in a state of peace, for that state
corresponds to spring time on earth. The third
reason is, that by that means, the angel's can al
ways turn their faces to the Lord and see Him
with their eyes ; for the east, thus the Lord, is
before the faces of the angels in every turn of
their bodies, which is peculiar to that world. This
would not be the case, if the sun of that world
were to appear above or below a middle altitude,
and least of all, if it appeared overhead, in the
zenith; — D. L. W. 104, 105.
742. But beware of thinking that the sun of the
spiritual world is God Himself: God is Man. The
first proceeding from His love and wisdom is a
fiery spiritual principle, which appears in the sight
of the angels as a sun ; hence, when the Lord
manifests Himself to the angels, in person, He
manifests Himself as Man, sometimes in the sun,
and sometimes out of it. — D. L. W. 97.
Heat and Light of Heaven.
743. The heat of heaven, as the light of heaven,
is every where various ; different in the celestial
kingdom from what it is in the spiritual kingdom,

WRITINGS OF EMANUEL SWEDENBORG.

181

and also different in every society there . it differs
not only in degree,, but also in quality. It is more
intense and purer in the celestial kingdom of the
Lord, because the angels there receive the divine
good more ; it is less intense and pure in tlie spir
itual kingdom of the Lord, because the angels
there receive the divine truth more : in each society
also it differs according to reception. That love is
heat from a spiritual origin, is manifest from grow
ing warm according to love ; for a man is inflamed
and grows warm according to its quantity and
quality, and its ardor is manifested when it is as
saulted. Hence also it is, that it is usual to speak
of being inflamed, of growing warm, of burning,
boiling, and being on fire, both in reference to the
affections which are of the love of good, and also
to the lusts which are of the love of evil.
744. That love proceeding from the Lord as a
sun is felt in heaven as heat, is because the inte
riors of the angels, from the divine good which is
from the Lord, are in love ; whence the exteriors,
which grow warm thence, are in heat From this
it is, that in heaven heat and love so correspond to
each other, that every one there is in heat such as
the love he is in, agreeably to what was said just
above. 745. Angels, like men, have understanding and
will. The light of heaven makes the life of their
understanding, because the light of heaven is di
vine truth, and thence divine wisdom; and the
heat of heaven makes the life of their will, because
the heat of heaven is divine good, and thence di
vine love. The veriest life of the angels is from
heat, but not from light, except so far as heat is in
it That life is from heat is manifest ; for when
that is removed, life perishes. The case is'similar
with faith without love, or with truth without good ;
for truth, which is said to be of faith, is light, and
good which is of love, is heat. These things ap
pear more manifest from the heat and light of the
world, to which the heat and light of heaven cor
respond. From the heat of the world, conjoined
to light, all things which are upon the earth are
vivified and flourish ; they are conjoined in the
times of spring and summer: but from light sepa
rate from heat, nothing if vivified and flourishes,
but all things are torpid and die : they are not con
joined in the time of winter ; heat is then absent,
and light continues. From that correspondence
heaven is called paradise ; since truth is there con
joined to good, or faith to love, as light to heat in
the time of spring on earth. — H. H. 134-136.
746. That there is light in the heavens, those
cannot apprehend who think only from nature ;
when yet in the heavens the light is so great, that
it exceeds by many degrees the midday light in
the world : it has been seen by me often, even in
the times of evening and night. In the beginning
I wondered, when I heard the angels say, that the
light of the world is scarcely other than shade
respectively to the light of heaven ; but since it
has been seen, I can testify to it. Its brightness
and its splendor are such, that they cannot be
described. The things which have been seen by
me in the heavens, were seen in that light ; thus
more clearly and distinctly than things in the
world. — H. H. 126.
747. That the light in the heavens is spiritual,
and that that light is divine truth, may be concluded
also from this, that man also has spiritual light, and
from that light has illustration, as far as he is in in
telligence and wisdom from divine truth. The
spiritual light of man is the light of his under
standing, the objects of which are truths, which he

disposes analytically into orders, forms into rea
sons, and from them concludes things in a series.
That it is real light, from which the understanding
sees such things, natural man does not know,
because he does not see it with the eyes, nor per
ceive it with the thought ; but many still know, it,
and also distinguish it from natural light, in which
those are who think naturally and not spiritually :
those think naturally, who only look into the world
and attribute all things to nature ; but those think
spiritually, who look to heaven and attribute all
things 'to the Divine. That it is true light, which
enlightens the mind, plainly distinct from the light
which is called natural light (lumen), has many times
been given me to perceive, and also to see. I have
been elevated into that light interiorly by degrees,
and as I was elevated, my understanding was en
lightened, so that at length I perceived what I did
not perceive before, and at last such things as I
could not even comprehend by thought from natural
light: I was sometimes indignant that they were
not comprehended, when yet they were clearly and
perspicuously perceived in heavenly light. Be
cause the understanding has light, therefore the
like is said concerning it as concerning the eye, as
that it sees and is in the light, when it perceives,
and that it is obscure and in the shade, when it
does not perceive ; and other like things, -r- H. H.
130. 748. Because divine truth is light in the heavens,
therefore all truths, wherever they are, whether
within an angel or without him, also whether within
the heavens or without them, beam ; yet truths
without the heavens do not beam like truths within
the heavens. Truths without the heavens beam
coldly like snow without heat,, since they do not
derive their essence from good, like truths within
the heavens ; wherefore also that cold light, at the
admission of the light of heaven, disappears ; and
if evil is underneath, it is turned into darkness.
This I have seen several times, and many other
memorable things concerning beaming truths,
which are here passed by. — H. H. 132.
749. Recent souls, or novitiate spirits, namely,
those who some days after the death of the body
come into the other life, are greatly surprised that
there is light in the other life ; for they bring along
with them the ignorance that light is from any
other source than from the sun, and from material
flame ; and still less do they know, that there is
any light which illuminates the understanding, for
they have not apperceived this in the life of the
body ; and still less, that that light gives the
faculty of thinking, and by influx into the forms
which are from the light of the world, constitutes
all things which are of the understanding. These,
if they have been good, that they may be in
structed, are elevated to heavenly societies, and
from society into society, that they may perceive
by living experience, that in the other life there is
light, and this more intense than is any where
given in the world, and that at the same time they
may apperceive, that so .far as they are in the light
there, so far they are in intelligence. Some, who
were taken up into spheres of celestial light, spoke
with me thence, and confessed that they had never
believed any thing of the kind, and that the light
of the world is respectively darkness. They also
looked thence through my eyes into the light of
the world, and this they did not perceive otherwise
than as a dark cloud ; and from commiseration
said, that man is in such a cloud. From what has
been said it may also appear, why the celestial
angels are in the world called angels of light ; and,

182

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

that the Lord is the light and thence the life of
men. John i. 1 to 9, chap. viii. 12. — A. C. 4415.
750. That spirits and angels enjoy every sense,
except taste, in a far more exquisite and perfect
degree than ever man did, has been abundantly
manifested to me. They not only see each other,
and converse with each other, the angels in the
highest felicity arising from their mutual love, but
they also see more objects in their world than man
can believe to exist. The world of spirits and the
heavens are full of representatives, such as were
seen by the prophets, and of so grand a kind that
if any one's spiritual sight were opened, and he could
look into those worlds, though but for a few hours,
he would be all astonishment The light in heaven
is such, as to exceed the noonday light of this
world in a degree surpassing all belief. The
heavenly inhabitants however receive no light from
this world, because they are above, or within, the
sphere of that light; but they receive light from
the Lord, who to them is a sun. The noonday
light of this world is to the angels, also, like gross
darkness, and when it is given them to look upon
that light, it is as if they looked upon mere dark
ness ; of which I have been convinced by expe
rience. Hence may appear what a difference there
is between the light of heaven and the light of
this world — A, C. 1521.
751. In order that I might be made acquainted
with the nature and quality of the light in heaven,
I have at times been introduced into the abodes of
good and angelic spirits, where I not only saw the
spirits themselves, but also the objects which sur
rounded them. There were likewise seen little
children and their mothers, in a light of such
brightness and splendor, that it is impossible to
conceive any thing superior to it. — A. C. 1523.
752. By virtue of the Lord's light in heaven there
appear wonderful things, which cannot be ex
pressed, being so innumerable. They are con
tinual representatives of the Lord, and of his
kingdom, such as are mentioned by the prophets,
and by John in the Revelation ; besides other sig
nificatives. It is not possible for man to see these
things with his bodily eyes ; but as soon as ever
the interior vision of any one, which is the sight
of his spirit, is opened by the Lord, such objects
may be exhibited to view. The visions of the
prophets were no other than openings of their in
ternal sight ; as when John saw the golden candle
sticks, (Rev. i. 12, 13,) and the holy city as pure
gold, and the luminary thereof like to a stone most
precious, (Rev. xxi. 2, 10 :) not to mention many
things besides, seen by the prophets : whence it
may be known, that the angels not only live in the
highest degree of light, but that in their world
there are indefinite objects, which cannot enter
into the heart of man to conceive or believe. — A.
C. 1532.
753. As to what respects the atmospheres in
which the blessed live, which partake of the light,
as being derived from it, they are innumerable,
and of such beauty and pleasantness as to surpass
all power of description. There are adamantine
atmospheres, which sparkle from every minutest
point, as if they were composed of minute spher
ules of diamond. There are other atmospheres
resembling the glittering of all precious stones ;
.others like the glittering of pearls that are trans
parent from their centres, and radiated with the
most brilliant colors ; others that flame as from
gold and from silver, and also as from adamantine
gold and silver ; others of flowers of various
colors, which are in forms most minute and indis

cernible. Such atmospheres fill the heaven of in
fants with an indefinite variety. Nay, there are
also atmospheres consisting as it were of sporting
infants, in forms most minute and indiscernible, but
still perceptible, to an inmost idea ; by which forms
it is suggested to infants, that all things around
them are alive, and that they are in the life of the
Lord, which affects them with the inmost happiness.
Besides these there are several other sorts of at
mospheres : for the varieties are innumerable, and
also inexpressible. — A. C. 1621.
Quarters in Heaven.
754. In heaven, as in the world, there are four
quarters, the east, the south, the west, and the
north, in both cases determined by their sun ; in
heaven by the sun of heaven, which is the Lord ;
in the world by the sun of the world ; but still
there are great differences. The first is, that in
the world it is called south where the sun is in its
greatest altitude above the earth ; north, where it
is in the opposite point below the earth ; the east
where the sun rises at the equinoxes ; and the west
where it then sets : thus in the world all the quar
ters are determined from the south. But in heaven
it is called the east where the Lord appears as a
sun ; opposite is the west, to the right in heaven is
the south, and to the left is the north there ; and
this in every turning of their face and body : thus
in heaven all the quarters are determined from the
east. The reason that it is called east where the
Lord appears as a sun, is, because all origin of
life is from Him as a sun ; and also, as far as heat
and light, or love and intelligence, are received
with the angels from Him, so far the Lord is said
to arise with them. Hence also it is, that the Lord
in the Word is called the East.
755. Another difference is, that to the angels the
east is always in front, the west behind, the south
to the right, and the north to the left. But because
this can with difficulty be comprehended in the
world, for the reason that man turns his face to
every quarter, therefore it will be explained. The
whole heaven turns itself to the Lord as to its
common centre ; hence all the angels turn them
selves thither. That Ml direction in the earth
also is to a common centre, is known : but the di
rection in heaven differs from the direction in the
world, that in heaven the anterior parts are turned
to the common centre, but in the world the lower
parts. The direction in the world is what is called
centripetal force, and also gravitation. The in
teriors of the angels are also actually turned for
wards ; and because the interiors present them
selves in the face, therefore the face is what
determines the quarters.
756. But, that with the angels the east is in front in
every turning of their face and body, is still more
difficult to be comprehended in the world, for the
reason that man has every quarter in front accord
ing to his turning ; therefore this also shall be ex
plained. The angels, in like manner as men, turn
and bend their faces and their bodies every way ;
but still they always have the east before their
eyes. But the turnings of the angels are not as
the turnings of men, for they are from another
origin : they appear indeed alike, but still they are
not alike. The reigning love is the origin ; from
it are all determinations with angels and with spir
its ; for, as was said just above, their interiors are
actually turned to their common centre, thus in
heaven to the Lord as a sun : wherefore, because
the love is continually before their interiors, and
the face exists from the. interiors, for it is their

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183

external form, therefore that love which reigns is
always before the face ; in the heavens, therefore,
it is the Lord as a sun, because it is He from
whom they have love. And because the Lord
Himself is in his own love with the angels, there
fore it is the Lord who causes them to look to
Him, whithersoever they turn themselves.
757. That there is such a turning to the Lord, is
among the wonderful things of heaven; for sev
eral may be there in one place, and one turn the
face and body in a different way from another, and
still all see the Lord before themselves, and each
has the south on his right hand, the north on his
left, and the west behind. It is among the won
derful things also, that although every aspect of
the angels is to the east, yet still they have also
an aspect to the three other quarters ; but the
aspect to these is from their interior sight, which is
of the thought It is also among the wonderful
things, that it is never permitted to any one in heav
en to stand behind another, and look at the back of
his head, and that then the influx of good and
truth, which is from the Lord, is disturbed.
758. The angels see the Lord one way, and the
Lord sees the angels another way. The angels
see the Lord through the eyes, but the Lord sees
the angels in the forehead. The reason that it is
in the forehead, is, because the forehead corre
sponds to love, and the Lord by love flows into their
will, and causes Himself to be seen by the under
standing, to which the eyes correspond. — H. H.
141-145. 759. The Lord sees and looks at every one, face
to face, but the angels, in their turn, do not in that
manner see the Lord. Those who are in love to
the Lord, from the Lord, see Him directly, being
therefore in the east and west ; those who are more
in wisdom, see the Lord obliquely to the right, and
those who are less in wisdom, obliquely to the left,
the former being therefore in the south, alid the
latter in the north. The latter are in an oblique
aspect, because love and wisdom proceed as one
from the Lord, but are not received as one by the
angels, as was said before ; and the wisdom which
abounds over and above love, appears indeed to be
wisdom, but still is not, because it has no life in it
from love. These considerations show the origin
of that diversity of reception, agreeably to which,
the dwellings of the angels appear according to
the quarters in the spiritual world. — D. L. W.
125. 760. All that is here said of the angels, and of
their turning to the Lord as a sun, is also to be un
derstood of man, as to bis spirit, for man, as to his
mind, is a spirit, and if he be in love and wisdom, he
is an angel ; wherefore also after death, when he
puts off his externals, which he had derived from
the natural world, he becomes a spirit or an angel :
and since the angels constantly turn their faces
eastward to the sun, consequently to the Lord, it is
also said of the man, who is in love and wisdom
from the Lord, that he sees God, that he looks to
God, and that he has God before his eyes ; by
which is meant, that he leads the life of an angel.
Such things are said in the world, as well because
they actually exist in heaven, as because they ac
tually exist in man's spirit. In prayer, who does not
look before him up to God, to whatever quarter his
face is turned ?
761. The angels constantly turn their faces to
the Lord as a sun, because they are in the Lord
and the Lord in them, and the Lord interiorly leads
their affections and thoughts, and constantly turns
them to Himself1, consequently, they cannot look

any otherwise than to the east, where the Lord ap
pears as a sun : hence it is evident, that the angels
do not turn themselves to the Lord, but that the
Lord turns them to himself. For when the angels
think interiorly of the Lord, they do not think
of Him otherwise, than in themselves. Interior
thought itself, does not cause distance; but ex
terior thought, which acts as one with the sight of
the eyes, does make distance ; the reason is,
because exterior thought is in space, but not in
terior thought, and when it is not in space, as in
the spiritual world, still it is in the appearance of
space. 762. The turning of the angels to the Lord is
such, that at every turn of their bodies, they look
to the Lord, as a sun before them : an angel, can
turn himself round and round, and thereby see
various things which are about him, but still, the
Lord constantly appears before his face as a sun.
This may seem wonderful, but nevertheless it is the
truth. It has also been given me to see the Lord
thus as a sun : I see Him before my face, and this
with continuance for many years, and to whatever
quarter of the world I have turned myself. — D.
L. W. 129-131.
763. All in the heavens dwell distinct according
to the quarters. To the east and west dwell those
who are _ in the good of love ; to the east, those
who are in clear perception of it, to the west those
who are in obscure perception of it ; to the south
and north, dwell those who are in wisdom thence ;
to the south, those who are in the clear light of
wisdom ; to the north, those who are in obscure
light of wisdom.
764. In like manner the angels in each society
of heaven dwell among themselves ; to the east
those who are in a greater degree of love and
chanty, to the west those who are in less ; to
the "south those who are in greater light of wisdom
and intelligence, to the north those who are in
less. 765. Hence it is that the quarters in the heavens
signify such things as are with those who dwell
there ; namely, the east love and its good in
clear perception ; the west those things in obscure
perception ; the south wisdom and intelligence in
clear light ; and the north those things in obscure
light And because such things are signified by
those quarters, therefore like things are signified
by them in the internal or spiritual sense of the
Word ; for the internal or spiritual sense of the
Word is altogether according to the things which
are in heaven. — H. H. 148-150.
766. The sun of the world appears to the angels
as something thick-dark, opposite to the sun of
heaven ; and the moon as something dark, opposite
to the moon of heaven, and this constantly. The
reason is, because the fiery of the world corre
sponds to the love of self, and the luminous thence
corresponds to the false from that love ; and the
love of self is altogether opposite to divine love, and
the false from that love is altogether opposite to
divine truth ; and that which is opposite to divine
love and divine truth, is thick darkness to the
angels.— H. H. 122.
767. They who are in the hells do not look to
the Lord as a sun or as a moon, but backwards
from the Lord to that thick-dark thing which is in
the place of the sun of the world, and to the dark
thing which is in the place of the moon of the
earth ; those who are called genii, to the thick-
dark thing which is in place of the sun of the
world, and those who are called spirits, to the dark
thing which is in place of the moon of the

184

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

earth. Hence their quarters are opposite to the
quarters of heaven : the east to thern is where that
thick-dark and dark thing is ; the west to them is
where the sun of heaven is ; the south to them is
on the right, and the north on the left ; and this too
in every turning of their body : nor can they be
otherwise, because all direction of their interiors,
and thence all determination, tends and strives
thither.— ft ft 151.
768. Evil spirits sometimes appear turned to the
quarters of heaven, and then they have intelligence
and perception of truth, but no affection of good ;
wherefore, as soon as they turn themselves back to
their own quarters, they are in no intelligence and
perception of truth, saying then that the truths
which they heard and perceived are not truths, but
falses : they also wish that falses may be truths.
I have been informed concerning this turning,
namely, that with the evil the intellectual can be
so turned, but not the voluntary ; and that is pro
vided by the Lord, to the end that every one may
be able to see and acknowledge truths ; but that
no one receives them, unless he is in good, because'
good is what receives truths, and never evil : also
that it is the like with man, in order that he may
be amended by truths ; but that still he is no more
amended than as far as he is in good ; and that it
is thence that man can in like manner be turned
to the Lord ; but if he is in evil as to life, that he
immediately turns himself back, and confirms with
himself the falses of his evil against the truths
which he had understood and seen, and that this is
done when he thinks with himself from his interior.
— ft. ft. 153.
769. Since love towards the Lord, and the love
of rule grounded in the love of self, are altogether
opposite to each other ; and since all who are in
love towards the Lord turn themselves to the Lord
as a sun, (as was shown in the preceding article,)
it may appear that all who are in the love of rule
grounded in the love of self turn themselves from
the Lord. They thus turn their baeks on the
Lord, because those who are in love towards the
Lord, love nothing more than to be led by the
Lord, and desire that the Lord only may rule ; but
those who are in the love of rule grounded in the
love of self, love nothing more than to be led by
themselves, and desire that themselves only may
rule. The love of rule grounded in the love of
self is here specified, because there is a love of
rule grounded in a love of performing uses ; which
love, as it makes one with love towards the neigh
bor, is spiritual love: this latter love however can
not be called the love of rule, but the love of be
ing useful. — D. L. W. 142.
770. Since the love of rule, grounded in the
love of self, is entirely opposite to love towards
the Lord, therefore spirits who are in that love of
rule turn their faces from the Lord, and look with
their eyes to the west of the spiritual world ; and
since their bodies are thus turned, the east i.s be
hind them, the north to the right, and the south to
the left. The east is behind them, because they
hate the Lord, the north is to their right, because
they love fallacies and the falsities derived from
them, and the south is to their left, because they
spurn the light of wisdom. They can turn round
and round, but all things which they see about
them, appear similar to their love. All such
spirits are sensual-natural, and think that they
alone live, and look on others as images: they
think themselves wiser than all others, although
they are in a state of insanity. — D. L. W. 144.

Changes of State in Heaven.
771. The angels are not constantly in the same
state as to love, and thence neither in the same is
to wisdom, for all their wisdom is from love and ac
cording to love : sometimes they are in a state of
intense love, sometimes in a state of- love not in
tense ; it decreases by degrees from its greatest
to its least. When they are in the greatest de
gree of love, then they are in the light and heat
of their life, or in their clear and delightful stite;
but when they are in the least degree, then they
are in shade and cold, or in their obscure and nn-
delightful state: from the last state they return
again to the first, and so on: those changes suc
ceed one after another, with variety. These states
follow each other like the variations of the stite
of light, and shade, of heat and cold ; or like morn
ing, midday, evening, and night, every day in the
world, with a perpetual variety through the y*>if.
They correspond also, the morning to a state nf
their love in clearness, the midday to a state of
their wisdom in clearness, the evening to a stite
of their wisdom in obscurity, and the night to a
state of no love and wisdom. But it is to be
known, that there is not a correspondence of nitrlit
with the states of life of those who are in heav 'n,
but there is a correspondence of the twilight wlrch
is before the morning ; the correspondence of night
is with those who are in hell. — ft. ft. 155.
772. I have been informed from heaven why
such changes of state are there ; the angels s rid
that there were several causes. The first is, tint
the delight of life and of heaven, which they hive
from love and wisdom, which are from the Lord,
would by degrees lose its value, if they were con
tinually in it ; as is the case with those who are in
delights and pleasantnesses without variety. An
other cause is, that they as well as men have a
proprium, and that this is to love themselves ; and
that all who are in heaven are withheld from their
proprium, and as far as they are withheld from it
by the Lord, so far they are in love and wisdom ;
but so far as they are not withheld, they are in the
love of self; and because every one loves his o'vn
proprium and is attracted by it, that they hive
changes of state, or successive alternations. A
third cause is, that thus they are perfected, since
they thus become accustomed to be- held in the
love of the Lord, and to be withheld from, the love
of themselves ; and also that the perception and
sensation of good becomes more exquisite by the
alternations of what is delightful and undeligntful.
They added, that the Lord does not produce tlie
changes of their state, because the Lord as a sun
always flows in with heat and light, that is, with
love and wisdom, but that themselves are the
cause, because they love their proprium, which
continually withdraws them. This was illustrated
by a comparison with the sun of the world, that
the cause of the changes of the state of heat and
cold, and of light and shade, every year and every
day, is not in it, because it stands immovable, but
that the cause is in the earth.
773. It has been shown to me how the Lord ap
pears as a sun to the angels in the celestial, king
dom in their first state, how in the second, and
how in the third. The Lord was seen as a sun, at
first red and glittering in such splendor that it
cannot be described : it was said that the Lord as
a sun appears such to the angel^ in their first
state. Afterwards there was seen a great obscure
belt around the sun, by means of which the first
red and glittering appearance, from which it shone

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185

so much, began to grow dull : it was said that the
sun appears so to them in the second state. Then
the belt seemed to grow more obscure, and the sun
thence to seem less glowing, and this by degrees,
until at length it became as white : it was said that
the sun appears so to them in the third state. Af
terwards this white orb was seen to proceed to the
left, towards the moon of heaven, and to add itself
to her light, from which the moon then shone forth
beyond its usual measure : it was . said that this
was the fourth state to those who are in the celes
tial kingdom, and the first to those who are in the
spiritual kingdom, and that the changes of state in
each kingdom thus alternate in turns, yet not in
the whole, but in one society after another ; also
that those turns are not stated, but come upon
them later or sooner, without their knowing it.
They said further, that the sun is not so changed
in itself, nor does it so advance, but that still it
appears so according to the successive progres
sions of states with them ; since the Lord appears
to every one according to the quality of his state,
thus glowing to them when they are in intense
love, less glowing, and at length white, when the
love decreases : and that the quality of their state
was represented by the obscure belt, which in
duced upon the sun those apparent variations as to
flame and light.
774. When the angels are in the last state,
which is when they are in their proprium, they
begin to become sad : I have spoken with them
when they were in that state, and have seen the
sadness : but they said, that they were in the hope
soon to return to the pristine state, and thus as it
were again into heaven ; for it is heaven to them
to be withheld from proprium. — ft. ft. 158-160.
Space and Time in Heaven.
775. Althbugh all things in heaven appear in
place and in space just as in the world, still the
angels have no notion and idea of place and space.
Because this cannot but appear as a paradox, I wish
to present the subject in a clear light, because it is
of "great importance.
776. All progressions in the spiritual world are
made by changes of the state of the interiors, so
that progressions are nothing else than changes of
state-: thus also I have been conducted by the
Lord into the heavens, and likewise to the earths
in the universe, and this as to the spirit, while the
body remained in the same place. Thus all the
angels move; hence to them there are no dis
tances, and if there are not distances, neither are
there spaces, but instead of them states and their
'Changes. 777. Because progressions are made thus, it is
evident that approximations are similitudes as to
the state of the interiors, and that removals are
dissimilitudes. Thence it is that those are near to
each other who are in a similar state, and those at
a' distance, who are in a dissimilar state; and that
spices in heaven are nothing, else than external
states corresponding to internal. It is from no
other source that the heavens are distinct from
each other, and also the societies of each heaven,
and every one in the society. Thence likewise it
is, that the hells are entirely separated from the
heavens, because they are in a contrary state.
778. From this cause also it is, that in the spir
itual world one is exhibited as present to another,
if he only intensely desires his presence, for thus
he sees him in thought, and puts himself in his
state ; and conversely, that one is removed from
another as far as he is averse to him. And
24

because all aversion is from contrariety of the affec
tions and from disagreement of the thoughts,
thence it comes to pass, that several who are in
one place there appear to each other so long as
they agree, but as soon as they disagree they dis
appear. 779. When also any one goes on from one place
to another, whether it be in his own city, or in
courts, or in gardens, or to others out of his own
society, then he comes there sooner when he de
sires, and later when he does not desire ; the way
itself being lengthened and shortened according
to the desire, although it is the same : this I hive
often seen and wondered at. From these things
again it is evident, that distances, consequently
spaces, are altogether according to the states of
the interiors with the angels ; and because it is so,
that the notion and idea of space cannot enter inlo
their thought, although there are space's with them
equally as in the world. — ft. ft. 191-195.
780. Spirits who are thought of by others (as
those who have been in any degree acquainted to
gether during the life of the body) are present in
an instant, when it is granted by the Lord, and so
very near that they ca n hear and touch each other,
or be at any little distance, notwithstanding they
might have been thousands of miles asunder, or
even in different systems of the astral heavens ;
the reason is, because distance of place does not
operate in the other life. — A. C. 1274.
781. All conjunction in the spiritual world is
done by looking : when any one there thinks con
cerning another from an affection of speaking
with him, the other becomes present on the spot ;
and one sees the other face to face : the like is
done when any one thinks concerning another
from an affection of love ; but by this affection con
junction takes place, but only presence takes place
by the other: this is peculiar to the spiritual world.
ftP. 29.
782. That place, change of place, and distance,
are appearances in the world of spirits, may ap
pear from this fact : that all souls and spirits what
soever, since the first creation, appear constantly
in their places, nor ever change them, unless when
their state is changed, and as their state is changed,
places and distances are also varied to thorn ; but
as every one has a common or general state, which
is his ruling or governing one, and all particular
and individual changes of state have still a respect
to the common or general one, therefore, after
those changes, they return to their own situation.
783. I have been informed both by discourse
with angels and by experimental evidence, that
spirits, as spirits, with respect to the organical
forms which constitute their bodies, are not in that
place where they seem to be, but that it is possible
they may be very far distant thence, and yet ap
pear to be there. I am well aware that they who
suffer themselves to be imposed upon by fallacies
will not believe this, but nevertheless the fact is
certainly so. — A. C. 1377, 1378.
784. That place, change of place, and distance,
in the other life, are also fallacies, may appear
from this circumstance ; that spirits, by means of
fantasies, may in a moment be elevated on high,
yea, to an extremely great height, and likewise, at
the same instant, be plunged into the deep: and
also may be as it were translated from one end of
the universe to the other: yea, sorceresses and
magicians, in the other life, by means of fantasies,
induce others to believe, that, whilst they are in
one place, they are also at the same time in
another, or in several places together, thus feigning

186

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

themselves to be present every where. They
who, during the bodily life, have aspired at high
things, or been high minded, and they also who
have been deceitful, often appear aloft above the
head, when nevertheless they are in hell beneath
the feet; but as soon as ever they are deprived of
their aspiring imaginations, they fall instantly into
their hell, as has been actually shown me. This
is not an appearance, but is a fallacy : for, as ob
served above, there are two species of changes of
place, viz., that all spirits and angels constantly
keep their situation, is an appearance; and that
they appear in one place when yet their situation
is not there, is a fallacy.
785. Souis and spirits who are not as yet con
signed to their allotted fixed situation in the Grand
Man, are conveyed about to divers places, some
times in one direction, sometimes in another; at
one instant they are seen on one side, at another
instant on another side ; one while they are above,
another while beneath. These are called wander
ing souls or spirits, and are compared to fluids in
the human body, which, rising from the stomach.
sometimes proceed into the head, sometimes to
other parts, being translated hither and thither:
the case is similar with these spirits before they
come to the situation allotted them, and which is
conformable to their common or general state. It
is their states which are thus changed and are
erratic — .4. C. 1380, 1381.
786. The reason why the angels do not know
what time is, although all things with them suc
cessively advance as in the world, so much so that
there is no difference, is, because in heaven there
are not years and days, but changes of state ; and
where years and days are, there times are, and
where changes of state are, there states are.
787. That there are times in the world, is be
cause the sun there to appearance successively ad
vances from one degree to another, and makes the
times which are called the seasons of the year ;
and moreover it is carried around the earth, and
makes the times which are called the times of day,
both the latter and the former by stated alterna
tions. It is otherwise with the sun of heaven:
this does not, by successive progressions and cir
cumgyrations, make years and days, but to appear
ance changes of state, and these not by stated al
ternations, as was shown in the preceding article.
Hence it is, that the angels cannot have any idea
of time, but in its place an idea of state.
788. Since the angels have no idea from time,
like men in the world, therefore neither have they
any idea concerning time, and concerning those
things which are of time : those things which are
proper to time, they do not even know what they
an, as what a year is, a month, a week, a day, an
hour, to-day, to-morrow, yesterday. When the
angels hear those things from man, (for angels are
always adjoined to man by the Lord,) then instead
of them they perceive states, and such things as
are of state ; thus the natural idea of man is
turned into a spiritual idea with the angels. Hence
it is, that times in the Word signify states, and
that those things which are proper to time, as
above mentioned, signify spiritual things corre
sponding to them.
789. The case is the same with all things which
exist from time ; as with the four seasons of
the year, which are called spring, summer, autumn
and winter ; with the four times of the day, which
are called morning, noon, evening, and night ; and
with the four ages of man,, which are called in
fancy, youth, manhood, and old age ; and with all

other things which either exist from time, or suc
ceed according to time. In thinking of them, man
thinks from time, but an angel from state, where
fore what is in them from time with man, is turned
into the idea of state with an angel: spring and
morning are turned into the idea of a state of love
and wisdom, such as they are in the first state with
the angels ; summer and noon are turned into the
idea of love and wisdom, such as they are in the
second state : -autumn and evening, such as they
are in the third ; night and winter into the idea of
a state such as is in hell : thence it is, that similar
things are signified by those times in the Word.
Hence it appears how the natural things which are
in the thought of man, become spiritual with the
angels who are with man. — ft. ft. 163-166.
Representatives and Appearances in Heavens.
790. The things which exist in the heavens do
not exist in the same manner as those which exist
on earth : all things in the heavens exist from the
Lord, according to correspondences with the inte
riors of the angels. For the angels have both in
teriors and exteriors : the things which are in their
interiors, all have relation to love and faith, thus to
the will and understanding; for the wilLand un
derstanding are their receptacles ; but the exteriors
correspond to the interiors. This may be illus
trated by those things which were said above con
cerning the heat and light of heaven. The case is
similar with all other things which appear to the
senses of the angels.
791. When it has been given me to be in com
pany with angels, the things which are there have
been seen by me altogether as those which are in
the world ; and so perceptibly, that I knew no
otherwise than that I was in the world, and there
in the palace of a king: I also spoke with them, as
man with man.
792. Since all things which correspond to the
interiors also represent them, therefore they are
called representatives ; and because they are va
ried according to the state of the interiors with
them, therefore they are called appearances; al
though the things which appear before the eyes
of angels in the heavens, and are perceived by
their senses, appear and are perceived as much to
the life, as the things which are on the earth appear
to man ; yea, much more clearly, distinctly, and
perceptibly. The appearances which are thence in
the heavens, are called real appearances, because
they exist really. There are also given appear
ances, not real, which are those things which in
deed appear, but do not correspond to the interiors ;
but of these in what follows.
793. To show what those things are which ap
pear to the angels according to correspondences, I
will here adduce one thing for the sake of illustra
tion. To those who are in intelligence, there ap
pear gardens and paradises, full of trees and flow
ers of every kind : the trees there are planted in
the ¦ most beautiful order, combined into arbors,
through which are arched entrances, and around
which are walks ; all of such beauty that tbey can
not be described. Those who are in intelligence
also walk there, and gather flowers, and weave
garlands, with which they adorn infants. There
are also species of trees and flowers there, which
are no wJiere seen nor can exist in the world : on
the trees also there are fruits, according to the
good of love, in which the intelligent are. They
see such things because a garden and paradise, and
also fruit trees and flowers, correspond to intelli
gence and wisdom. That such things are in the

WRITINGS OF EMANUEL SWEDENBORG.

187

heavens, is also known in the earth, but only to
those who are in good, and who have not extin
guished in themselves the light of heaven by nat
ural light and its fallacies ; for they think and say,
when speaking of heaven, that such things are
there " as the ear hath not heard, nor the eye seen."
— ft ft. 173-176.
794. In the world of spirits there exist innu
merable and almost continual representatives,
which are forms of things spiritual and celestial,
not unlike those which are in the world : whence
they are, it has by daily commerce with spirits and
angels been given to know ; they flow from heaven,
and from the idea and discourses of the angels
there ; for the ideas of the angels and their dis
courses thence, when they are conveyed down to
spirits, are exhibited representatively in divers
manners ; from these upright and well-disposed
spirits are enabled to know what the angels are
Saying among themselves, for inwardly in the rep
resentatives there is an angelic principle, which, in
consequence of the affection that it excites, is per
ceived even to its quality. Angelic ideas and dis
courses cannot otherwise be exhibited before spir
its, for an angelic idea contains things indefinite
compared with tlie idea of a spirit, and unless it
were formed and exhibited, representatively, and
thus visibly by images, a spirit would scarce un
derstand any thing of its contents, they being for
the most part ineffable ; but when they are repre
sented by forms, they then become comprehensible
to spirits as to things more cominon or general ;
and what is wonderful, there is not even the
smallest thing in what is represented, which does
not express somewhat spiritual and celestial, which
is in the idea of the angelic society whence the
representative flows down.
795. Representatives of things spiritual and ce
lestial exist sometimes in a long series, continued
for an hour or two, in such an order successively
as is wonderful; there are societies with whom
these representatives are effected, and it has been
given me to be with them during several months ;
but these representations are such, that it would fill
several pages to relate and describe only one in its
order; they are very delightful, inasmuch as some
thing new and unexpected continually succeeds,
and this until, what is represented is fully per
fected ; and when all things are perfected, it is al
lowed to contemplate them in one view, and then
it is given to perceive at the same time what is
signified by every particular ; good spirits are thus
also initiated into spiritual arid celestial ideas. —
A. C. 3213, 3214.
796. That it may be still better known how the
case is with representatives in another life, viz.,
with those things which appear in the world of
spirits, let there be also here some examples.
When the discburse with the angels is concerning
the doctrinals of charity and faith, then sometimes
ih an inferior sphere, where is a corresponding
society of spirits, there appears the idea of a city
or of cities, with palaces therein, exhibiting such
skill in architecture as is astonishing, so that you
would say that the very art itself was there and
thence, besides houses of various appearances ;
and what is wonderful, in all and single bf these
things, there is not the smallest point, or the most
minute visible particle, which does not represent
soriiewhat bf the angelic idea and discourse:
hence it may appear what innumerable things are
contained therein ; and also what is signified by
the cities seen by the prophets in the Word, as
likewise what by the holy city or New Jerusalem j

and what by the cities in the prophetic Word, viz.,
the doctrinals of charity and faith.
797. When the angels are in discourse concern
ing the intellectual, then in the world of spirits,
beneath the angels, or in the societies which cor
respond, there appear horses, and these of a size,
form, color, attitude, agreeable to the ideas which
the angels have concerning the intellectual, being
adorned also with various trappings. There is
also a place at some depth a little to the right,
which is called the abode of the intelligent, where
horses continually appear, and this by reason that
they are in thought about the inteSeetnal, and
when the angels, whose discourse is about the in
tellectual, flow into their thoughts, there is a rep
resentation of horses : hence it may appear what
was signified by the horses seen by the prophets,
and also by the horses mentioned in the Word,
viz., things intellectual.
798. When the angels are in affections, and at
the same time in discourse concerning them, then
in an ^inferior sphere with spirits such things fall
into representative species of animals ; when the
discourse is concerning good affections, there are
exhibited beautiful, tame, and useful animals, such
as were used in sacrifice in the representative
divine worship in the Jewish church, as lambs,
sheep, kids, she goats, rams, he goats, calves,
heifers, oxen ; and then whatsoever appears al, any
time upon the animal, represents some effigy of
their thought, which it is given to the upright and
well-disposed spirits to perceive ; hence it may ap
pear what was signified by animals in the rites of
the Jewish church, and what by the same when
mentioned in the Word, viz., affections. But the
discourse of the angels concerning evil affections
is represented by beasts that are unclean, fierce
and useless, as by tigers, bears, wolves, scorpions,
serpents, mice and the like, as such affections are
also signified by the same beasts in the Word.
799. When the angels are in discourse concern
ing knowledges, and concerning ideas, and con
cerning influx, then there appear in the world of
spirits as it were birds formed according to the
subject of their discourse ; thence it is that birds
in the Word signify things rational, or those things
which are of thought
800. When the angels hold discourse concern
ing those things which are of intelligence and wis
dom, and ebneerning perceptions and knowledges,
then the influx thence into corresponding societies
of spirits, falls into representations of such things as
are in the vegetable kingdom, as into representations
of paradises, of vineyards, of forests, of meadows
with flowers, and into other beauties, which exceed
all human imagination : hence it is, that those things
which are of wisdom and intelligence, are described
in the Word by paradises, vineyards, forests, mead
ows, and that where these things are named, such
things are signified.
80i. The discourses of the angels are some
times represented by clouds, and by their forms,
colors, motions and translations; affirmatives of
truth by bright and ascending clouds, negatives
by dark and descending clouds; affirmatives of
the false by dusky and black clouds ; consent and
dissent by various consociations and dissociations
of Clouds, and these as in a sky color, such as is
that of the heavens in the night
802. Moreover loves and their affections are
represented by flames, and this with inexpressible
variation ; but truths are represented by lights, and
by innumerable modifications of light ; hence it
may be evident whence it is, that by flames in the

188

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

Word are signified the goods which are of love,
and by lights the truths which are of faith. — A. C.
3216-3222. 803. Among the eminent faculties which man
possesses in himself, although he is ignorant of it,
and which he carries with him into another life.
when he passes thither after his liberation from the
body, is, that be perceives what is signified by the
representatives which appear in another life, also
that he is able by the sense of his mind to express
fully in a moment of time, what he could during
hours in the body, and this by ideas from those
things which are of the light of heaven, assisted
and made as it were winged by suitable appear
ances representative of the subject of discourse,
which are such as cannot be described : and
whereas man after death comes into those faculties,
and has no need to be instructed respecting them
in another life, it may hence appear that he is in
them, that is, that they are in him, during his life
in the body, although he does not know it. The
reason of this is, because there is a continual in
flux with man through heaven from the Lord ; this
influx is of things spiritual and celestial, which fall
into his natural things, and are there exhibited
representatively. — A. C. 3226.
804. To show more plainly the nature of repre
sentatives, it is permitted to adduce one further
instance : I heard several angels of the interior
heaven, who together or in consort formed a repre
sentative ; the spirits about me could not perceive
it, except from a certain influx of interior affection ;
it was a choir, in which those several together
thought the same thing, and spake the same thing ;
by representations they formed a golden crown
with diamonds around the head of the Lord ;
which was effected at the same time by quick
series of representations, such as are of thought
and speech : and what is wonderful, although there
were many, still they all thought and spake as one,
thus they all represented as one, and this because
none was desirous to act at all from himself, still
less to preside over the rest, and lead the choir, for
whoever does this, is of himself dissociated in
stantly ; but they suffered themselves to be led
mutually by each other, thus all in singular and in
general by the Lord : all the good, who come into
another life, are brought into such harmonious
agreements : afterwards were heard several choirs,
which exhibited various things representatively,
and although there were several choirs, and sev
eral in each choir, still they acted as one, for
from the form of things various there resulted a
one, in which was the beautiful celestial. Thus
the universal heaven, which consists of myriads of
myriads, can act as one, in consequence of being
in mutual love, for thus they suffer themselves to
be led of the Lord ; and what is wonderful, the
greater their numbers are, that is, the greater the
number of the myriads which constitute heaven, so
much the more distinctly and perfectly all and
single things are done ; this is the case also, as the
angels are of a more interior heaven, for all. per
fection increases towards interiors. — A. C. 3350.
805. In general, whatsoever appears in heaven,
appears altogether similar to what exists in our ma
terial world in its three kingdoms ; and those things'
appear before the angels altogether like such as are
of those three kingdoms before the eyes of men in
the world : there appear there gold, silver, copper,
tin, lead, stones precious and not precious, ground,
earths, mountains, hills, valleys, waters, fountains,
and other things appertaining to the mineral king
dom; there appear paradises, gardens, forests,

fruit trees of every kind, lawns, cornfields, plains
replenished with flowers, herbs, and grasses of
every kind, likewise the things derived from them,
as oils, wines, all kinds of juices, and other things
appertaining to the vegetable kingdom; there ap
pear also animals of the earth, fowls of the heaven,
fishes of the sea, reptiles, and these of every kind,
and so much like those which are in our earth, .tli it
they cannot be distinguished ; I have seen tlisim,
and could not perceive any distinction. But si ill
there is this difference, that the things which
appear in heaven are from spiritual origin, but
those which appear in our world are from a ma
terial origin ; and the things which are from a spir
itual origin affect the senses of the angels, inas
much as they are spiritual, equally as those which
are from a material origin affect the senses of men,
inasmuch as they are material ; for spiritual thing3
are homogeneous with those who are spiritual, and
material things with those who are material. — A.
E. 926.
806. It was said that there are continual repre
sentatives in the heavens, and indeed such as in
volve the deepest arcana of wisdom ; those which
are manifest to man from the literal sense of the
Word, are so few respectively, as are the waters
of a small pool to the waters of the ocean : the
nature of representatives in the heavens may ap
pear from what has been occasionally related above
from things seen, and likewise from the following.
There was represented before certain spirits, as I
myself saw, a broad way and a narrow way, con
cerning which in the Word ; a broad way which
led to hell, and a narrow one which led to heaven ;
the broad way was beset with trees and flowers, of
such a sort as in external form appeared beautiful
and delightful, but there were hidden therein snake3
and serpents of various kinds, which the spirits did
not see ; the narrow way was not so decorated
with trees and flowers to the sight, but appeared
sorrowful and obscure, but in it there were angel
infants most beautifully adorned in paradises and
flower gardens most pleasant, which yet the spirits
did not see ; they were then asked which way they
wished to go ; they said, the broad way ; when
suddenly their eyes were opened, and in the broad
way they saw the serpents, but in the narrow way
the angels : and they were then again asked, which
way they wished to go, whereupon they remained
silent ; and so far as their sight was opened, they
said they desired to go the narrow way, and so. far
as their sight was closed, that they desired to go
the broad way. — A. C. 3477.
Heavenly Scenery.
807. As to what respects the paradisiacal sce
nery, it is stupendous. There are paradisiacal
gardens presented to view, of an immense extent,
consisting of all sorts of trees, of a beauty and
pleasantness exceeding every idea of human
thought, which yet appear in so living a manner
before their external sight, that they not only see
them in the gross, but also perceive every single
object much more vividly than the bodily sight does,
when exercised on similar objects here on earth.
In order to remove all doubt concerning this cir
cumstance, I was conducted to, and introduced
amongst, those who live a paradisiacal life. The
situation where they dwell is in front, in an upper
direction, over against the angle of the right eye.
All things there, to every single object, appear in
their most beautiful spring and bloom, with a,n as
tonishing magnificence and variety ; and they are
living by virtue of their being representative : for

WRITINGS OF EMANUEL SWEDENBORG.

189

there is nothing but what represents and signifies
something celestial and spiritual. Thus the objects
presented to view not only affect the sight with
pleasantness, but the mind with happiness. Cer
tain souls lately deceased, who, in consequence of
the principles >they had imbibed in the world,
doubted the possibility of such things existing in
another life, where there is neither wood nor
stone, being taken up into that paradise, and
discoursing thence with me, said in their astonish
ment, that what they saw was inexpressible, and that
they could not represent its inexpressibility by any
idea, and that delights and happiness shone forth
from every object, and this with successive varie
ties. The souls that are introduced into heaven,
are generally first conducted to such paradisiacal
scenes. But the angels behold such things with
other eyes, not being delighted with the paradises,
but with the representatives, and thus with the
celestial and spiritual things which give thembirthi
It was from these celestial and spiritual things that
the most ancient church derived their paradisiacal
scenery. 808. As to what respects the rainbow-like splen
dors, it is to be observed, that there is as it were a
rainbow heaven, where the whole atmosphere ap
pears to consist of very small continued rainbows.
In this heaven are they who'appertain to the prov
ince of the interior eye : they dwell to the right in
front, a little upwards. The whole atmosphere or
aura therein consists of such splendors, and is
radiated thus in every one, as it were, of the points
in which it originates. Around is the form of a very
large rainbow, encompassing the whole heaven,
most beautiful to behold, being composed of
similar smaller rainbows, which are images of the
larger. Every single color consists thus of innu
merable rays, so that myriads constitute one com
mon perceptible object, which is, as it were, a modi
fication of the origins of light arising from the
celestial and spiritual things which produce it, and
which at the same time present to the sight a rep
resentative idea of them. The varieties and varia
tions of the rainbows are indefinite.
809. All visible colors, in the other life, repre
sent what is celestial and spiritual ; the colors
\ originating in a flame-like brightness representing
the things appertaining to love and the affection of
goodness, and those originating in a white bright
ness the tilings appertaining to faith and tiie affec
tion of truth. All colors, in the other life, are
from these origins ; and therefore they are of such
a refulgent brightness, that no colors in this world
are to be compared with them. There are also
colors which were never seen here on earth. — Ai
C. 1622-1624.
810. Beside these paradisiacal objects, there are
also cities exhibited to view, with magnificent
palaces, contiguous to each other, splendid in their
colors, and of an architecture surpassing all the
powers of art. This is the less surprising, since
cities were seen also by the prophets, when their
interior sight was open, and this so plainly that
nothing in the world could be plainer.
'¦¦' 811. Besides cities and palaces, it has also, at
times, been given me to see the decorations of par
ticular parts; as those of the steps and gates
thereof: and they seemed to move as if they were
alive, and to vary themselves continually with new
beauty and symmetry. I was also informed, that
the variations may thus succeed perpetually, yea,
even to eternity, with continually new harmony,
the succession itself forming such harmony; and
it was further told me that these are among the

least of the astonishing things in the other life. —
A. C. 1626, 1627.
812. Spirits are very indignant to think that men
have no ideas of the life of spirits and angels, but
suppose that they are in an obscure state, which
must needs be a very melancholy one, and in a
kind of vacuity and emptiness ; when nevertheless
they are in the highest degree of light, and in the
enjoyment of all good things as to all the senses,
and indeed to their inmost perception. — A. C.
1630. 813. Before my interior sight was opened, my
idea concerning the innumerable things which ap
pear in the other life, differed little from that which
the generality of people entertain, viz., that light,
and such things as exist by virtue of lightj together
with objects of sense, could by no means have ex
istence there. This idea was formed in conse
quence of the prevailing imaginary conceit of the
learned respecting immateriality, upon which they
so much insist in their disquisitions on the nature
of spirits and of all things relating to the life of
spirits ; from which no other conception can be
formed, than that, beini? immaterial, their state
must either be so obscure as to fall under no idea,
or else that it is a mere nonentity ; for this is im
plied in the notion of such immateriality. Never
theless, the very reverse of this is the truth : for
unless spirits and angels were organized substances,
it would be impossible for them either to speak, or
see, or think.— A. C. 1533.
Habitations and Mansions of the Angels.
814. Since in heaven there are societies, and
the angels live as men, therefore also they have
habitations, and these likewise various according
to every one's state of life ; magnificent for those
who are in greater dignity, and less magnificent
for those who are in an inferior state. Respecting
the habitations in heaven I have several times
spoken with angels, and said that at this day
scarcely any one would believe 'that they have
habitations and mansions ; some because they do
not see them, some because they do not know that
angels are men, some because they believe that
the angelic heaven is the heaven which is seen
with their eyes around them, and because this ap
pears empty, and they suppose that angels are
ethereal forms, they conclude that they live in
ether : besides that they do not comprehend that
there are such things in the spiritual world as are
in the natural world, because they know nothing
concerning the spiritual.
815. But it is better to bring forward the proofs
of experience. As often as I have spoken with
the angels face to face, so often I have been with
them in their habitations. Their habitations are
altogether like the habitations on earth, which are
called houses, but more beautiful ; in them are
parlors, rooms, and bed chambers, in great num
bers : there are also courts, and round about are
gardens, shrubberies and fields. Where they are
consociated, the habitations are contiguous, one
near another, disposed in the form of a city, with
streets, ways, and public squares, altogether after
the likeness of cities on our earth. It has also
been granted me to pass through them, and to look
about me on every side, and at times to enter the
houses : this was done in full wakefulness, when
my interior sight was opened.
816. Palaces of heaven have been seen, which
were so magnificent that they could not be de
scribed : above they glittered as if they were of
pure gold, and below as if they were of precious

190

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

stones : some palaces were more splendid than
others. Within, it was the same ; the rooms were
ornamented with such decorations as neither words
nor sciences are sufficient to describe. On the
side which looked to the south, there were para
dises, where all things in like manner glittered,
and ia some places the leaves were as of silver,
and tlie fruits as of gold ; and the flowers in their
beds presented by their colors as it were rainbows :
at the boundaries again were seen palaces, in
which the view terminated. Such is the architect
ure of heaven, that you would say that the art is
there in its own art; and no wonder, because that
art itself is from heaven. The angels said that
such tilings, and innumerable others which are
still more perfect, are presented by the Lord
before their eyes ; but still that they delight their
minds more than their eyes, and this because in
every thing they see correspondences, and by cor
respondences, things divine.
817. Concerning correspondences I have also
been informed, that not only palaces and houses,
but also all and each of the things which are with
in and without them, correspond to interior things
which are from the Lord with them : that the house
itself in general corresponds to their good, and
that the several things which are within the houses
correspond to the various things of which their
good consists ; and the things out of the houses,
to their truths which are from good, and likewise
to perceptions and knowledges : and because they
correspond to the goods and truths with them from
the Lord, that they correspond to their love, and
tlunce to their wisdom and intelligence, because
love is of good, wisdom is of good and at the same
time of truth, and intelligence is of truth from
good ; and that such are the things which the an
gels perceive when they look at them, and that
therefore those things delight and affect their
minds more than their eyes. — H. ft. 184-186.
818. The angels who constitute the Lord's celes
tial kingdom, dwell for the most part in elevated
places, which appear as mountains from the ground :
the angels who constitute the Lord's spiritual king
dom, dwell in less elevated places, which appear as
hills : but the angels who are in the lowest parts
of heaven, dwell in places which appear as rocks
of stone. These things also exist from corre
spondence, for interior things correspond to supe
rior, and exterior things to inferior. From this it
is, that mountains, in the Word, signify celestial
love, hills spiritual love, and rocks faith.
819. There are also angels who do not live con-
sociated, but separate, house and house : these
dwell in the midst of heaven, because they are the
best of angels.
820. The houses in which angels dwell, are not
built like the houses in the world, but are given to
them gratis by the Lord, to every one according to
their reception of good and truth : they are also
varied a little according to the changes of tlie state
of their interiors. AH things whatsoever, which
the angels possess, they acknowledge as received
from the Lord, and whatever things they need are
given to them. — ft. ft 188-190.
821. All the angels have their respective habi
tations, which are magnificent. I have at times
seen them, and been in them, and admired them ;
and conversed there with the inhabitants. They
are so distinct and conspicuous that nothing can be
more so. The houses on earth are scarce any thing
in comparison : indeed, the angels say that suoh
things on earth are dead and not real, but that
their own are alive and true, .because they are

from the Lord. The architecture of them is such,
as to be the ground and source of the architectonic
art, with an indefinite variety. The angels have
declared to me, that if they could possess all the
palaces throughout the whole earth, they would not
exchange their own for them. What is of stone,
and mortar, and wood, is to them dead ; but what
is from the Lord, and from essential life and light,
this, they say, is alive, and the more so, as they
enjoy it with all fulness of sense. For the things
that are in heaven are completely adapted to the
senses of spirits and angels ; whilst the things that
are in the light of this solar world are utterly in
visible to them. Buildings of stone and wood,
however, are adapted to the senses of men in tlie
body. Spiritual things correspond with those that
are spiritual, and corporeal things with those thut
are corporeal.
822. The habitations of good spirits and of an
gelic spirits have generally porticoes, or long arched
courts, attached to them, sometimes double, to
walk in ; the walls of which are constructed with
much variety, and are adorned also with flowers
and wreaths of flowers wonderfully composed, be
side many other ornaments, which, as observed
above, are varied in an orderly succession. At
one time they appear in a clearer light, at another
time in a light less clear, but always with interior
delight. Their dwellings are also changed into
more beautiful ones, in proportion as the spirits are
perfected. At the time of the change there ap
pears somewhat representing a window on the
side, which is dilated, and a rather obscure ex
panse is displayed within, and there is opened
something as of heaven with stars, and a kind of
cloud ; which is a mark that their habitations are
changing into such as are more pleasant. — A. C.
1628, 1629. Garments of the Angels.
823. The garments with which angels are clothed,
like the other things, correspond ; and because they
correspond, they also really exist Their garments
correspond to their intelligence : wherefore all in
the heavens appear clothed according to intelli
gence ; and because one excels another in intelli
gence, therefore one has more excellent garments
than another. The most intelligent have garments
glittering as from flame, some shining as from
light ; the less intelligent have bright and white
garments without splendor; and the still less in
telligent have garments of diverse colors : but the
angels of the inmost heaven are naked.
824. Because the garments of the angels cor
respond to their intelligence, therefore also they
correspond to truth, since all intelligence is from
divine truth ; wherefore whether you say that
angels are clothed according to intelligence, or
according to divine truth, it is the same thing.
That the garments of some glitter as from flame,
and those of some shine as from light, is because
flame corresponds to good, and light to truth from
good. That the garments of some are bright and
white without splendor, and of some are of diverse
colors, is because the divine good and truth are less
refulgent, and also are variously received, with the
less intelligent: brightness also, and whiteness,
correspond to truth, and colors to its varieties.
That those in the inmost heaven are naked, is
because they are in innocence, and innocence cor
responds to nakedness.
825. Because the angels are clothed with gar
ments in heaven, therefore also they have appeared
clothed with garments when seen in the world, as

WRITINGS OF EMANUEL SWEDENBORQ.

191

those seen by the prophets, and likewise those seen
at the Lord's sepulchre, " who had the appearance
of lightning, and their raiment was glittering and
white," Matt xxviii. 3 ; Mark xvi. 5 ; Luke xxiv.
4 ; John xx. 12, 13 : and those seen in heaven by
John had "garments of fine linen and white,"
Apoc. iv. 4; chap. xix. II, 13. And because in
telligence is from divine truth, therefore the gar
ments of the Lord, when He was transfigured,
were " glittering and white as the light," Matt.
xvii. 2 ; Mark ix. 3 ; Luke ix. 29 : that light is di
vine truth proceeding from the Lord, may be seen
above. Hence it is, .that garments in the Word
signify truths, and from these intelligence ; as in
the Apocalypse, " Those who have not polluted
their garments, shall walk with Me in white, be
cause they are worthy ; he that overcometh shall
be clothed with white raiment," chap. iii. 4, 5.
" Blessed is he that watcheth, and keepeth his gar-
meats," chap. xvi. 15. And concerning Jerusalem,
by which is understood the church which is in
truth, it is thus written in Isaiah : " Stir up thy
self, put on strength, O Zion ; put on the garments
of thy gracefulness, O Jerusalem," Iii. 1 : and in
Ezekiel: "Jerusalem, I girded thee with fine linen,
and covered thee with silk ; thy garments were fine
linen and silk ; " xvi. 10, 13 : besides many other
passages. But he who is not in truths, is said not
to be clothed with a wedding garment ; as in Mat
thew, " When the king came in, he saw a man
who was not clothed in a wedding garment ; and
he said to him, Friend, how earnest thou in hither,
not having a wedding garment? Wherefore he
was cast into outer darkness," xxii. 12, 13. By
the house of the wedding is understood heaven
and the church, from the conjunction of the Lord
with them by his divine truth ; wherefore the Lord,
in the Word, is called the Bridegroom and Hus
band, and heaven with the church, the bride and
wife. 826. That the garments of the angels do not
merely appear as garments, but that they really are
garments, is evident from this, that they not only
see them, but also feel them ; and also that they
have more garments than one, and that they put
them off and put them on, and those which are not
in use they preserve ; and when in use they reas-
sume them : that they are clothed with various gar
ments, has been seen by me a thousand times. I
inquired whence they had the garments, and they
said that it was from the Lord, and that they are
given to them, and that they are sometimes clothed
without knowing it They said also that their gar
ments are changed according to the changes of
their state, and that in the first and second state
they hive shining and bright garments, in the third
and fourth a little more obscure ; and this likewise
from correspondence, because they have changes
of state as to intelligence and wisdom.
827. Because every one in the spiritual world
has garments according to intelligence, thus ac
cording to the truths from which intelligence is,
therefore those who are in the hells, since they are
without truths, appear indeed clothed, with gar
ments, but ragged, squalid and filthy, every one
according to his insanity ; nor can they wear any
Other. It is given to them by the Lord to be
clothed, lest they should appear naked. — ft. ft.
178-182. Spheres around every Spirit, and Consocia-
' tions thence.
828. There flows forth, yea, overflows, from
every man a spiritual sphere, derived from the

affections of his love, which encompasses him, and
infuses itself into the natural sphere derived from
the body, so that the two spheres are conjoined.
That a natural-sphere is continually flowing forth,
not only from man, but also from beasts, yea, from
trees, fruits, flowers, and also from metals, is a
thing generally known ; the case is the same in
the spiritual world ; but the spheres flowing forth
from subjects in that world are spiritual, and those
which emane from spirits and angels are altogether
spiritual, because there appertain thereto affec
tions of love, and thence perceptions and interior
thoughts ; all of sympathy and antipathy hith
hence its rise, and likewise all conjunction and
disjunction, and according thereto presence and
absence in the spiritual world, for what is homoge
neous or concordant causes conjunction and pres
ence, and what is heterogeneous and discordant
causes disjunction and absence, wherefore those
spheres cause distances in that world. What
those spiritual spheres operate in the natural world,
is also known to some. The inclination of conju
gial partners one towards the other is from no other
origin than this ; such partners are united by unani
mous and concordant spheres, and disunited by
adverse and discordant spheres ; for concordant
spheres are delightful and grateful, whereas dis*
cordant spheres are undehghtful and ungrateful.
I have been informed by the angels, who are in a
clear perception of those spheres, that there is not
any part within in man, nor any without, which
doth not renew itself, and that this renewal is ef
fected by solutions and reparations, and that hence
is the sphere which continually issues forth. — C.
L. 171.
829. Sympathies and antipathies are nothing
else than exhalations of affections, from minds
which affect one another, according to similitudes,
and excite aversion according to dissimilitudes.
These, although they are innumerable, and are not
sensibly perceived by any sense of the body, are
yet perceived by the sense of the soul as one ; and
according to them all conjunctions and consocia
tions in the spiritual world are made. — T. C. R
365. 830. Spiritual spheres encompass all spirits and
societies of spirits, flowing forth from the life of
the affections and of the thoughts thence ; where
fore if the affections be contrary, collision takes
place, whence comes anxiety. — A. C. 10,312.
831. It has been already observed, that in the
other life the character of every one is known at
his first approach, whether he opens his lips to
speak, or not ; from which circumstance it is ob
vious, that the interiors of man have a certain un
known activity, by which the character of a spirit
is perceivable. That this is the case might appear
from this consideration, that the sphere of such
activity not only extends itself to a distance, but is
also at particular times, when the Lord permits,
made manifest to the senses by various methods.
832. I have likewise been informed how those
spheres are procured which are made so sensible
in the other life. To give some idea of this mat
ter, let us take for an example one who has con
ceived a high opinion of himself, and of his own
excellence, compared with others ; such a person
at length contracts such a habit, and, as it were,
such a nature, that whithersoever he goes, and
whenever he sees or converses with other persons,
his attention is fixed on himself. This he at first
manifestly perceives, but afterwards he does it
without taking notice. of it: still however the same
regard to himself prevails, and is uppermost, both

192

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

in all the particulars of his affection and- thought,
and in all the particulars of his behavior and
conversation. This is discernible even amongst
men, who can perceive it in others. Such then is the
' nature of that which causes a sphere in the other
life; and there it. is perceptible, yet only at such
times, and on such occasions, as the Lord permits.
This is the case with other affections : wherefore
there are as many spheres as there are affections,
and compounds of affections, which are innumera
ble The sphere of a spirit is, as it were, his image
extended without him, and is indeed the image of
all things appertaining to him. But what is ex
hibited visibly and perceptibly in the world of
.spirits, is only a sort of general image or resem
blance : its quality, however, as to its particulars,
is discerned in heaven ; but its quality as to its par
ticulars of particulars, or individual component
principles, no one knows but the Lord alone. —
A. C. 1504, 1505.
833. There was a certain spirit, who, during his
life in the body, seemed to himself to be great and
wise in comparison with others ; in other respects
he was well disposed, and not so much given to
despise others in comparison with himself; but
being of high birth, he had contracted a sphere of
preeminence and authority. This spirit came to
me, and for a long time said nothing, but I per
ceived that he was encompassed about as it were.
with a mist, which proceeding from him began to
overspread the associate spirits ; at which they
began to feel distressed. Upon this they spoke
with me, and said, that they could not on any ac
count bear his approach, because they felt them
selves deprived of their liberty, and as if they did
not dare even to open their lips to speak. He also
began to discourse, and entered into conversation
with them, calling them his sons, and at times in
structing them, but in the spirit of authority which
he had contracted. Hence may appear what is the
nature and quality of the- sphere of authority in
the other life. — A. C. 1507.
834. Every spirit, and still more every society
of spirits, have their own particular sphere pro
ceeding from the principles and persuasions they
have imbibed, which is a sphere of those princi
ples and persuasions. Evil genii have a sphere of
lusts. The sphere of principles and persuasions
is of such a nature, that, when it acts upon another
spirit, it causes truths to appear like falsities, and
calls forth all sorts of confirmatory arguments, so
as to induce the belief that things false are true,
and that things evil are good. Hence it may ap
pear, how easily man may be confirmed in falsities
and evils, unless he believe the truths which are
from the Lord. Such spheres have a greater or
less density according to the nature of the falsities
which give them birth. These spheres can in no
respect accord with the spheres of spirits principled
in truths, but as they approximate each other, there
arises a conflict ; when, if, by permission, the
sphere of falsity prevails, the good come into
temptation, and into anxiety. There was perceived
also a sphere of incredulity, which is of such a
nature, that the spirits from whom it proceeds be
lieve nothing which is told them, and scarce what
is exhibited to their view. The sphere also of
those who believe nothing but what they compre
hend by the bodily senses, was made perceptible.
835. It has been made known to me by much
experience, and with such certainty as to admit of
no doubt, that the spirits who are principled in
false sentiments, enter by influx into the thoughts,
and induce a persuasion as if what is false were

truth, so that there is no possibility of its appearing
otherwise, and this by reason of their sphere. In
like manner genii, who are principled in evils,
enter by influx into the will, and excite a sensation
as if evil were good, so that there is no possibility
of its being perceived otherwise, and this also by
reason of their sphere. It has' been granted me a
thousand times over to perceive manifestly the in
flux both of the former and of the latter, and also
from whom it proceeded, and in what manner the
angels from the Lord removed it, with a variety
of circumstances which cannot be particularly de
clared. Hence it was made evident to me, with
such certainty that nothing can be more so, whence
come the falsities and evils that prevail in man ;
and that from principles of falsity, and from lusts
of evil, proceed such spheres, which remain after
the life of the body, and manifest themselves so
evidently. — .A C. 1510, 1511.
836. Spheres are also rendered sensible by odors,
which spirits have a more exquisite perception of
than men ; for, what is wonderful, odors corre
spond with spheres. Tbey who have been accus
tomed to play the hypocrite and to impose on others
by false pretences, and have thereby contracted, a
nature accordingly, when their sphere is changed
into an odor, it is like the stench of vomiting.
Such as have studied the art of eloquence, with no
other view than to gain themselves admiration,
when their sphere is made odoriferous, it is like
the smell of burnt bread. Where men have in
dulged in mere sensual pleasures, and have lived
unprincipled in charity and faith, the odor of their
sphere is like that of excrement. The case is the
same with those who have passed their lives in
adulteries ; but the odor of these is still more of
fensively stinking. Where men have lived in
violent hatred, revenge, and cruelty, their sphere,
when changed into odors, has the stench of a putrid
carcass. Such as have been immersed in sordid
avarice give forth a stench like that of mice. Such
as have persecuted the innocent emit a stench like
that of bugs. These odors cannot be perceived
by any man, unless his interior sensations be open,
so as to give him sensible intercourse with spirits.
— A. C. 1514.
837. A vinous odor was once perceived, and I
was informed that it proceeded from those who
deal much in compliments to each other, but under
the influence of friendship and lawful love, so that
there is involved in their compliments a principle
of truth. This odor is perceivable with much
variety, and arises from the sphere of what is
elegant in the forms of civility and politeness. —
A. C. 1517.
838. When the spheres of charity and faith
are perceived as odors, they are most delight
ful; the odors are sweet and pleasant like those
of flowers, lilies, and spices of divers kinds, with
an indefinite variety. Moreover, the spheres of
the angels are sometimes rendered visible like at
mospheres, which are of such beauty, pleasantness,
and variety, as to admit of no description. — A. C.
1519. 839. Man does not know, that according to the
life of his affections, a certain spiritual sphere en
compasses him, which sphere is more perceptible
to the angels, than a sphere of odor is to the most
exquisite sense in the world. If his life has been
in externals alone, namely, in pleasures derived
from hatreds against his neighbor, from revenges
and from cruelty thence, from adulteries, from self-
exaltation, and thence contempt of others, from
clandestine rapines, from avarice, from deceits,

WRITINGS OF EMANUEL SWEDENBORG.

193

from luxury, and the like, the spiritual sphere,
which encompasses him is as foul and offensive, as
is in the world the sphere of odor from dead bodies,
from dunghills, from stinking filth, and the like.
The man, who had led such a life, carries with him
this sphere after death ; and because he is wholly
and entirely in that sphere, he cannot be any
where but in hell, where such spheres are. But
they who are in internal things, namely, who have
had delight in benevolence and charity towards
the neighbor, and especially who have had blessed
ness in love to the Lord, are encompassed with a
grateful and pleasant sphere, which is essentially
heavenly, on which account they are in heaven.
The spheres which are perceived in the other life,
all arise from the loves and affections thence, in
which they had been, consequently from the life,
for the loves and affections thence make the life
itself. — .4. C. 4464.
840. How the case herein is, is evident from
those things which manifest themselves in the
other life ; every spirit, and especially every so
ciety, have about them the sphere of their faith
and their life, which sphere is a spiritual sphere ;
hereby a spirit is distinguished, and especially a
society, as to their quality, for it is perceived by
those who are in perception, sometimes at a con
siderable distance ; and this although they are in
concealment, and neither coriimunicate by thought
nor by speech: this spiritual sphere may be com
pared to the material sphere which encompasses
the head of a man in the world, which sphere is a
sphere of effluvias exuding from him, and is sen
sibly smelt by sagacious beasts. From what has
been said concerning the spiritual sphere, or the
sphere of faith and life, which exhales from every
spirit, and especially from a society of spirits, it
may further be manifest, that there is nothing at
all concealed, but every thing is in manifestation,
whatsoever man in the world has thought, has
spoken and done, for these are the things which
constitute that sphere : such a sphere also exudes
from the spirit of a man whilst he is in the body in
the world ; hence also it is known what this quality
is : let it not therefore be believed, that what things
a man thinks in secret, and what things he acts in
secret, are secret, for they are as manifest in heaven,
as the things which appear in midday light, accord
ing to the Lord's words in Luke, " There is nothing
concealed, which shall not be revealed, or hidden,
which shall not be known ; therefore whatsoever
things ye have said in darkness, shall be heard in
light, and what ye have spoken into the ear in
closets, shall be preached upon the tops of houses,"
xii. 2, 3.  1. C. 7454.
841. In heaven there are spheres of love and of
faith, which are manifestly perceived, and are of
such a nature, that when a good spirit or angel, or
a society of good spirits or angels, approaches,
their quality as to love and faith, whenever it seems
good to the Lord, is instantly perceived, and this
even afar off, although more particularly as they
become present This-may appear incredible, but
still it is most true, for such is the communication
and perception which prevail in another life ; and
hence, when it so pleases the Lord, there is no ne
cessity for much examination to discover the quality
of a soul, or spirit, since this may be, known the
instant of its approach. To these spheres those
of odors in the world correspond, as is evident
from this circumstance, that the spheres of love
and faith, whensoever it. seems good unto the Lord,
are manifestly changed in the world of spirits into
25

emanations of sweet and delightful odors, which
are sensibly perceived. — A. C. 925.
842. That the truth or the false which are de
rived from man's loves, encompass him and also
flow forth from him, may appear from this consid
eration, that all things which are in the world, as
well animate as inanimate, pour forth from them
selves a sphere, which is sometimes perceivable to
the senses at a considerable distance, as from ani
mals in the woods, which dogs exquisitely smell
out, and pursue by the scent from step to step ;
likewise from vegetables in gardens and forests,
which emit an odoriferous sphere in every direc
tion; in like manner from the ground and its
various minerals ; but these exhalations are natural
exhalations. Similar is the case in the spiritual
world, where from every spirit and angel flows
forth a sphere of his love, and of its derivative
truth or false, and this in every direction ; hence it
is that all spirits may be .known as to their quality,
from the spiritual sphere alone which exudes from
them, and that according to those spheres they
have conjunction with societies which are in sim
ilar love, and thence in a similar truth or false.
They who are in the love of good and thence of
truth, are conjoined with the societies of heaven,
and they who are in the love of evil and thence of
the false, are conjoined with the societies of hell.
I can assert that there is not even a single thought
appertaining to a spirit, and also to a man, which
does not communicate by that sphere with some
society : that this is the case, has not hitherto been
known to man, but it has been made evident to me
from a thousand instances in the spiritual world,
wherefore also when spirits are explored as to' their
quality, it is traced out whither their thoughts ex
tend themselves, whence it is known with what
societies they are conjoined, and thus their quality
is ascertained, and that the evil are conjoined with
societies of hell, and the good with societies of
heaven. — A. E. 889.
Indiscriminate earthly Friendships hurtful
after Death.
843. That the friendship of love is detrimental
after death, may be evident from the state of
heaven, from the state of hell, and from the state
of the spirit of man respectively. . . . Those
who in the world had contracted friendships of love
one with another, cannot, like others, be separated
according to order, and assigned to the society cor
responding to their life ; for they are inwardly, as
to the spirit, tied, nor can they be torn asunder,
because they are like branches ingrafted into
branches ; wherefore, if one, as to his interiors, is
in heaven, and another, as to his interiors, in hell,
they cohere scarcely otherwise than as a sheep tied
to a wolf, or as a goose to a fox, or as a dove to a
hawk ; and he whose interiors are in hell breathes
his infernal influences into him whose interiors are
in heaven ; for among the knowledges which are
in heaven, this also is one, that evils may be in
spired into the good, but not goods into the evil.
The reason is, because every one, by birth, is in
evils ; thence the interiors of the good, who thus
cohere with the evil, are shut up, and both are
thrust down into hell, where the good suffer hard
things ; but at length, after a certain space of time,
they are taken out, and then they first begin to be
prepared for heaven. It has been given me to see
such tyings, particularly between brothers and re
lations, and also between patrons and clients, and
of many with flatterers, who possessed contrary
affections and diverse dispositions.

194

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

844. The case is altogether otherwise with those
who love the good in another, that is, who love jus
tice, judgment, sincerity, benevolence from charity,
especially who love faith and love to the Lord ;
those, because they love the things which are
within a man abstracted from those which are
without him, if they do not observe the same qual
ities in the person after death, immediately break
off friendship, and are associated by the Lord with
those who are in similar good. It may be said
that no one can explore the interiors of the mind
of those with whom he is associated and con
nected ; but this is not necessary ; only let him be
cautious of forming a friendship of love with every
one ; external friendship, for the sake of various
uses, is not hurtful. — T. C. R. 447-449.
Wonderful Perceptions of Angels and Spirits.
845. Amongst the wonderful things experienced
in the other life, are to be reckoned perceptions, of
which there are two kinds. Of these, one is an
gelic, consisting in the perception of what is true
and good, and of what is from the Lord, and what
from self: and also in the perception of the source
and quality of their thoughts, words, and actions,
when they proceed from themselves. The other
kind is common to all, but is enjoyed by the angels
in the highest perfection, and by spirits according
to their respective qualities ; it consists in discern
ing the character or quality of another the instant
he approaches.
846. Respecting the first kind of perception,
which is the angelic, consisting in the perception
of what is true and good, and of what is from the
Lord, 'and what from self; and also in the percep
tion of the source and quality of their thoughts,
words, and actions, when they proceed from them
selves ; it has been granted me to discourse with
the posterity of the most ancient Church concern
ing it, and in what manner and degree they en
joyed it. They said, that of themselves they
neither do nor can think any thing, neither of
themselves do they will or desire any thing, but
that in all and every thing which they think and
will, they perceive what comes from the Lord, and
what comes from other sources, and also in what
degree it is from the Lord, and in what degree it
is as from themselves. When it is as from them
selves, they perceive further whence it is, or from
what angels, and likewise the character and qual
ity of those angels, and what their thoughts are,
distinguishing herein with the nicest exactness.
Thus they perceive what influx they experience ;
with numberless other particulars relating to it.
Perceptions of this kind are enjoyed with much
variety. The celestial angels, who are principled
in love to the Lord, have a perception of good, and
thereby of all things appertaining to truth ; and as
they have from good the perception of truth, they
do not admit of discourse, much less of reasoning,
concerning truth, but say at once that it is so, or
that it is not so. But the spiritual angels, who also
enjoy perception, though not such as the celestial
angels, discourse concerning what is true and
good. They nevertheless have a perception of
them, but with a difference ; for the varieties of
this perception are innumerable. The varieties
may be arranged under these general heads, viz.,
the perceiving what is the will of the Lord, what
is of leave, and what is of permission: all which
are very distinct from each other. — A. C. 1383,
1384. 847. The other kind of perception is, as observed
above, that which is common to all, but which is

enjoyed by the angels in the highest perfection,
and by spirits according to the respective qualities
of each, consisting in'discerning the character or
quality of another the instant he approaches, even
though he does not speak. This is made manifest
instantaneously by a sort of wonderful influx. A
good spirit is distinguished not only as to the qual
ity of his goodness, but also of his faith ; and
when he speaks, this is perceived from every word
he utters ; and an evil spirit is distinguished in like
manner as to the quality of his evil and infidelity ;
and this with such certainty as never to admit of
deception. Something similar occurs among men,
who, likewise, from another's gestures, looks, and
discourse, can sometimes discover what he thinks,
although it is contrary to what he says ; and this
science with man is natural or spontaneous, deriv
ing its origin from the nature of spirits, in which
it is inherent, and thus proceeding from the spirit
of man himself, and its communication with the
world of spirits. This communicative perception
takes its origin from this circumstance ; that it is
the will of the Lord that all things good should be
communicable, and that all should be mutually af
fected by love, and so be happy. Hence such per
ception universally prevails among spirits.
848. Souls are surprised, on their entrance into
another life, to observe that there is such a com
munication of the thoughts of others, and that
they instantly become acquainted, not only with
the character of another's mind, but also with that
of his faith. But they are informed, that the spirit
has its faculties much improved when it is sepa
rated from the body. During the life of the body
there is an influx of sensible objects, and also of
imaginations arising from those objects as they
inhere in the memory: there are also anxieties
about the future, various lusts excited by things
external, cares respecting food, raiment, habitation,
a man's children, and other things, which are not
at all thought of in the other life : wherefore on
the removal of such things which act as clogs and
hinderances to the spiritual faculties, together with
the corporeal organs which enjoy but a gross kind
of sensation, the spirit must needs be in a much
more perfect .state. The same faculties remain,
but they are much more perfect, more lucid, and
more free ; especially with those who have lived in
charity and in faith in the Lord, and in innocence.
The faculties of these -are immensely elevated
above what they enjoyed in the body, even to the
angelic nature of the inhabitants of the third
heaven. 849. Nor is there only a communication of an
other's affections and thoughts, but also of his
knowledge, and that so completely, as for one
spirit to think that he knows whatever another
does, although he had before no acquaintance with
such subjects. Thus all the attainments of one
are communicated to others. Some spirits retain
what they are thus made acquainted with; but
others do not.
850. Communications are effected, both by the
discourse of spirits with each other, and by ideas
accompanied with representations: for the ideas
of their thoughts are representative at the same
time, and hence all things are abundantly pre
sented to view. More may be represented by a
single idea, than can be expressed by a thousand
words. But the angels perceive what is within in
every idea ; what is the affection, what is the
origin of that affection, what is its end ; with
many other things beside of an interior nature. —
A. C. 1388-1391.

WRITINGS OF EMANUEL SWEDENBORG.

195

851. Inasmuch as things so innumerable are in
the ideas of thought, the angels can know, merely
from a single expression which proceeds from the
thought what is the quality of the spirit, or what
is the quality °f the man. This also has been
confirmed by experience : when truth was only
named, as was done by several spirits successively,
it was instantly heard whether hardness, or harsh
ness, or softness, or infantility, or tenderness, or
innocence, or fulness, or emptiness, or falsity was
therein ; also whether it was pretended, or closed,
or open, and in what degree it was so ; in a word,
the very quality of the idea was heard, and this
only in what was general ; what then must be the
case in the particulars which the angels perceive ?
— A. C. 6623.
Speech of Angels and Spirits.
852. Angels speak one with another just as men
in the world, and also on various subjects, as on
domestic affairs, on the affairs of civil society, on
the affairs of moral life, and on the affairs of spir
itual life : nor is there any other difference, than
that they converse more intelligently than men,
because more interiorly from thought. It has been
granted me often to be in company with them, and
to speak with them as a friend with a friend, and
sometimes as a stranger with a stranger ; and then,
because I was in a similar state with them, I knew
no otherwise than that I was speaking with men
on earth.
853. Angelic speech, like human speech, is dis
tinguished into words ; it is also alike uttered by
sound and is heard by sound ; for they have equally
a moutih, a tongue, and ears ; and they have also
an atmosphere, in which the sound of their speech
is articulated; but it is a spiritual atmosphere,
which is accommodated to the angels who are
spiritual.- The angels also respire in their atmos
phere, and utter words by means of respiration, as
men do in theirs.
854. All in the universal heaven Have one lan
guage, and they all understand each other, from
whatever society they are, whether near or distant.
Language is not learned there, but it is implanted
in every one ; for it flows from their very affection
and thought. The sound of speech corresponds
to their affection, and the articulations of sound,
which are words, correspond to the ideas of
thought which are from affection; and because
language corresponds to them, that also is spirit
ual, for it is affection sounding, and thought speak
ing. He who attends may know, that all thought
is from affection which is of Jove, and that the
ideas of thought are various forms into which the
common affection is distributed ; for no thought
and idea at all is given without affection : their
soul and life is thence. It is from this that angels
know what another is, merely from his speech ;
from the sound, what his affection is, and from the
articulations of sound, or words, what his mind is :
the wiser angels know from a single series of
speech what the ruling affection is, for they attend
principally to that That every one has various
affections, is known ; one when he is in joy, an
other when in grief, another when in clemency
and mercy,, another when in sincerity and truth,
another when in love and charity, another when in
aeal or in anger, another when in simulation and
deceit, another when in quest of honor and glory,
and so forth ; but the ruling affection or love is in
them all; wherefore the wiser angels, because
they perceive this, know from the speech all the
state of another. That it is so, has been given

me to know from much experience. I have heard
angels discovering the life of another merely from.
hearing him ; they said also that they know all
things of another's life from some ideas of his
thought, because they know thence his ruling
love, in which are all things in their order ; and
that man's book of life is nothing else.
855. Angelic language has nothing in common
with human languages, except with some words,
which sound from a certain affection; yet not
with the words themselves, but with their sound,
on which subject something will be said in what
follows. That angelic language has not any thing
in common with human languages, is evident from
this, that it is impossible for the angels to utter
one word of human language; this has been tried,
but they could not: for they cannot utter any
thing but what is altogether in agreement with
their affection ; that which is not in agreement is
repugnant to their very life, for life is of affection,
and their speech is from it I have been- told that
the first language of men on our earth agreed with
the angelic language, because they had it from
heaven : and that the Hebrew language agrees
with it in some things.
856. Because the speech of angels corresponds
to their affection, which is of love, and the love of
heaven is love to the Lord and love towards the
neighbor, it is evident how elegant and delightful
their speech is, for it affects not only the ears, but
also the interiors of the mind of those who hear.
There was a certain hard-hearted spirit, with
whom an angel spoke : he from his speech was at
length so affected, that he shed tears, saying that
he could not resist, because it was love speaking,
and that he never wept before. — ft. ft 234-238.
857. The speech of the celestial ^.ngels is like
a gentle stream, soft, and as it were continuous ;
but the speech of the spiritual angels is a little
vibratory and discrete. — ft ft. 241 .
858. Speech similar to that which is in the spir
itual world is implanted in every man, but in his
interior intellectual part; but because this with
man does not fall into words analogous to affec
tion, as with the angels, man does not know that
he is in it ; yet it is thence, that man, when he
comes into the other life, is in the same speech
with the spirits and angels there, and thus knows
how to speak without instruction. — ft. ft. 243.
859. Spirits, in the other life, discourse together,
one amongst another, just as men do on earth; and
they that are good with all familiarity of friendship
and love; of which I have frequently been wit
ness : and this they do in their own speech, by
which they express more in a. minute than man
can do in an hour. For their speech, as just ob
served, is the universal of all languages, proceed
ing by ideas, the primitives of vocal expression.
They discourse on subjects with such acuteness
and perspicuity, through so many series of well-
connected and persuasive reasons, as would as
tonish any one to hear. Persuasion and affection
are adjoined to their reasoning ; and thus it be
comes animated. On some occasions, also, they
apply visible representations to exhibit their mean
ing to the sight, and thus to the life. As, for example,
if the discourse be about shame, whether it can exist
without reverence : this subject cannot be discussed
amongst men but by much reasoning supported
by arguments and examples, and, after all, it will
remain a matter of doubt ; but with spirits it is
discussed in a moment, by states of the affection
of shame, and also of reverence, varied in order,
and thus by perceiving their agreements and disa-

196

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

greements ; which are at the same time exhibited
to view by representatives adjoined to the dis
course, from which they instantly perceive the
conclusion, following thus of itself upon thus re
ducing the disagreements to consent. The case
is similar in all other instances. All souls come
into the enjoyment of this faculty immediately
after death ; and nothing is then more agreeable
to good spirits than to instruct the novitiate and
ignorant. The spirits themselves do not know that
their discourse is of so excellent a nature, nor that
they possess so distinguished a gift, unless it is
given them by the Lord to reflect upon it ; for such
discourse is natural to them, and is then inherent
The case in this respect is with them as with men,
who, if their minds be intent on the sense of what
they are saying, not upon the words and mode of
saying it, sometimes do not know, without reflec
tion, what kind of speech they are using.
860. Such then is the speech of spirits : but the
speech of angelic spirits is still more universal and
more perfect ; and the speech of the angels equally
excels that of angelic spirits. For there are three
heavens, as has before been observed ; a first,
which is the abode of good spirits ; a second, which
is the abode of angelic spirits ; and a third, which
is that of angels. Perfections ascend thus in the
same kind of relation as things exterior hold to
things interior, and, to use a comparison, nearly as
hearing is to sight, and as sight is to thought : for
what would require the space of an hour to be re
ceived in discourse by hearing, may be exhibited
to the sight in the space of a minute ; as in the
case of a prospect, consisting of extensive plains,
palaces, and cities ; and what would take up the
space of several hours for the eye to see, may be
comprehended in an instant by the thinking fac
ulty. Such is the ratio which the speech of spirits
bears to that of angelic spirits, and of angelic
spirits to that of angels : for angelic spirits com
prehend more by one idea of speech and thought,
and with greater distinctness, than spirits do by a
thousand ; and the same is true of angels in re
spect to angelic spirits. What then must be the
case with the Lord, from whom comes all the life
of affection, of thought, and speech, and who alone
is the Word ! — A. C. 1641, 1642.
861. But the speech of angels is ineffable, far
above that of spirits, because above that of angelic
spirits, and in no way intelligible to man, so long
as he hves in the body : neither can spirits in the
world of spirits frame to themselves any idea of
it, for it is above the perceptibility of their thought.
The speech of angels does not consist of things
represented by any ideas, such as those of spirits
and of angelic spirits, but is the speech of ends
and consequent uses, which are the principals and
essentials of things. Into these angelic thoughts
are insinuated, and are there varied with an indefi
nite variety ; and in all things of their speech, re
garded both collectively and individually, there is
an interior delight and happiness originating in the
good of mutual love from the Lord, together with
a beauty and delightfulness arising from the truth
of faith as grounded in such mutual love. Ends
and consequent uses are the softest and most yield
ing recipients, and delightful subjects of indefinite
variations ; and this by incomprehensible forms ce
lestial and spiritual. In these ends and uses the
angels are kept by the Lord ; for the Lord's kingdom
is nothing else than the kingdom of ends and uses.
Wherefore, also, the angels who are present with
man attend to nothing else but to ends and uses', and
extract nothing else from his thoughts ; paying no

regard to other matters, which are things ideal and
material, as being far beneath their sphere. — A. C.
1645. 862. The speech of the celestial angels is' dis
tinct from that of the spiritual angels, and is still
more ineffable and inexpressible. The things into
which their thoughts are insinuated are the celes
tial and good things appertaining1 to ends ; and
thus they are in the enjoyment of essential happi
ness. What, also, is surprising, their speech is
much more full and abundant ; for they are in the
very fountains and origins of the life of thought
and speech.
863. There is a speech of good spirits, and of
angelic spirits, composed of the speech of several
speaking at the same time, particularly in circling
companies or choirs ; concerning which, by the di
vine mercy of the Lord, more will be said else
where. The speech of those who discourse in
choirs has often been heard by me ; it flows with a
sort of rhythmical cadence. In speaking, they do
not at all think either of words or ideas : their mean
ing flows into these spontaneously ; and no words
or ideas flow into the discourse which multiply the
sense, or divert it to any thing else ; or to which
there adheres any thing artificial, or which seems
to themselves elegant as proceeding from self, or
from self-love ; for this would immediately create
confusion. Theydo not fix their attention upon
any word : they think only of the sense : and the
words follow spontaneously upon the sense. The
closes fall upon expressions implying unity, for
the most part simple unity, but when upon an ex
pression implying compound unity, they glide on,
by an accent, to the following clause. The reason
of these peculiarities is, because they think and
speak in society, and hence the form of discourse
has a cadence, according to the connection and
unanimity of the society. Such in old time was
the form of canticles ; and such is that of the
Psalms of David. — A. C. 1647, 1648.
864. The speech of the celestial spirits cannot
flow so easily into the articulate sounds or vocal
expressions known to man as that of other spirits;
for it cannot be adapted to any word in which there
is any harshness of sound, or in which there is
a concurrence of consonants of difficult pronunci
ation, nor in which there is any idea that originates
in scientific notions ; wherefore they seldom flow
into speech otherwise than by affections, which,
like a flowing stream, or a tender aura, give a soft-
ness to the expressions. The speech of spirits
who are intermediate between the celestial and
spiritual is sweet, flowing like the most soft and
gentle breezes, soothing, the recipient organs, and
softening the very expressions ; it is also quick
and determinate. The flowing and agreeable
style of their speech arises from the circumstance,
that the celestial good prevailing in their ideas is
of such quality, and from the entire agreement be
tween their speech and their thought ; for every
thing in the other life that is sweet and harmonious
derives that character from goodness and charity.
The speech of the spiritual is also fluent, but not
so soft and tender ; and it is these chiefly whc
speak.— A. C. 1759.
865. What is stupendous and incredible, in an
gelic discourse the form of heaven is represented ;
hence in all angelic discourse there is a melodious
concert as of songs, which in every termination
closes in a monosyllable, thus in a one ; and I have
been told, that the reason qf this is, because all
and single things in heaven have reference to one
God, thus to their end. From thesis considerations

WRITINGS OF EMANUEL SWEDENBORG.

197

also it might be manifest, that the all of thought,
and of discourse thence, flows in through heaven
from the Lord, and that hence is such a melodious
concert iu discourse closing in a one. — A. C.
7191. Speech of Angels and Spirits with Man.
866. The angels who speak with man do not
speak in their own language, but in the man's lan
guage, and also in other languages with which the
man is acquainted, but not in languages unknown to
the man. The cause that it is so, is because angels,
when they speak with a man, turn themselves to him,
and conjoin themselves to him, and the conjunction
of an angel with a man, causes each to be in a simi
lar thought ; and because tlie thought of man co
heres with his' memory, and speech flows thence,
therefore each is in the same language. Besides, an
angel or a spirit, when he comes to a man, and by
tarningto him is conjoined to him, comes into all his
memory, insomuch that lie scarcely knows otherwise
than that he knows from himself what the man
knows, thus also the languages. I have spoken
with the angels on this subject, and I said that
perhaps they supposed that they spoke with me in
niy mother tongue, because it is so perceived,
when yet it was not they who spoke, but I ; and
that this may be evident from this, that angels can
not utter one word of human language. — ft. ft. 246.
867. The speech of an angel or a spirit with
man is heard as sonorously as the speech of a man
with a man; yet it is not heard by others who
stand near, but by himself, alone : the reason is,
because the speech of an angel or spirit flows first
into the man's thought, and by an internal way into
his organ of hearing, and thus moves that from
within ; but the speech of man with man flows first
into the air, and by an external way into his organ
of hearing, and moves it from without. Hence it
is evident that the speech of an angel and of a
spirit with man is heard in man, and, because it
equally moves the organs of hearing, that it is also
equally sonorous. That the speech of an angel
and of a spirit flows down even into the ear from
within, was evident to me from this, that it also
. flows into the tongue, and excites in it a slight vi
bration, but not with any motion, as when the
sound of speech is articulated by it into words by
the man himself. — ft ft 248.
868. Amongst the many wonderful things that
deserve notice in respect to the other life, this is
one, that the discourse of spirits with man is in
his mother tongue, which they speak as readily
and skilfully as if they had been born in the same
country, and had been taught the same language
from their infancy; and 'this, whether they had
been Europeans, or Asiatics, or natives of any
other part of the globe. The case is the same
with those who lived thousands of years before
such a language existed. Nay, spirits know no
other than that the language in which they dis
course with man is their own proper and native
tongue. The case is the same with the other lan
guages with which the man is acquainted with
whom they converse : but except these, they have
not power to express a syllable of any other lan
guage, unless it is immediately given them by the
Lord. Infants, also, who departed this life before
they had learned any language, speak in like man
ner. But the reason is, because the language,
which is familiar to spirits, is not a language of
words, but a language of ideas of thought, which
is the universal of all languages ; and when spirits
are with man, the ideas of their thought are con

veyed into the words which are stored in the man's
memory, and this so correspondently and aptly,
that the spirits know no other than that the very
words are their own, and that they are speaking in
their own language, when yet tbey are speaking
in the language of the man. I have sometimes
discoursed with spirits concerning these particu
lars. All souls are gifted with this faculty, that
immediately on their entrance into the other life,
they can understand the speech of all that dwell
on the face of the whole earth, just as if it was
their native tongue, because they perceive what
ever the man thinks ; not to mention other faculties
which are still more excellent. Hence it is that
souls, after the death of the body, are able to hold
discourse and converse with all, of whatever coun
try or tongue they be.
869. The words which spirits utter, that is, which
they excite or call forth out of a man's memory,
and imagine to be their own, are well chosen and
clear, full of meaning, distinctly pronounced, and
applicable to the subject spoken of; and, what is
surprising, they know how to choose expressions
much better and more readily than the man him
self; nay, as was shown above, they are acquainted
with the various significations of words, which they
apply instantaneously, without any premeditation ;
by reason, as just observed, that the ideas of their
language flow only into those expressions which
are best adapted to signify their meaning. . The
case, in this respect, is like that of a man who
speaks without thinking at all about his words, but
is intent only on their sense ; when his thought
falls readily, and spontaneously, into the proper
expressions. It is the sense inwardly intended
that calls forth the words. In such inward sense,
but of a still more subtle and excellent nature,
consists the speech of spirits, and by which man,
although he is ignorant of it, has communication
with them. — A. C. 1637, 1638.
870. As soon as angels and spirits turn them
selves from the ma'n, then they are in their own
angelic and spiritual language, nor do they know
any thing of the language of the man. The case
was similar with me, when I was in company with
the angels, and in a similar state with them : then
I also spoke with them in their language, nor did I
know any thing of my own, which I did not re
member; but as soon as I was not in company
with them, I was in my own language. It is also
worthy of mention, that when angels and spirits
turn themselves to a man, they can speak with him
at any distance ; they have also spoken with me,
when they were afar off, as loudly as when they
were near: but when they turn themselves from a
man, and speak one with another, nothing at all of
what they speak is heard by man, even if it were
close to his ear: thence it was made evident that
all conjunction in the spiritual world is according
to conversion. It is also worthy to be mentioned,
that several can speak together with a man, and
the man with them : for they send some spirit from
themselves to the man with whom they wish to
speak, and the spirit sent turns himself to him, and
the rest of them turn to their spirit, and thus
they concentrate their thoughts, which the spirit
utters. 871. It is not lawful for any angel or spirit to.
speak with a man from his own memory, but from.
that of the man; for angels and spirits have mem
ory as well as men. If a spirit should speak with.
a man from his own memory, then the man would;
not know otherwise than that the things which he
then thinks were his own, when yet they are of the-

198

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

spirit; it is like the recollection of a thing, which
yet the man never heard or saw. That it is so,
has been given me to know from experience.
Hence there was with some of the ancients the
opinion, that after some thousands of years they
should return into their former life, and into all its
acts, and also that they had returned : they con
cluded it from this, that sometimes there had oc
curred to them, as it were, a recollection of things
which yet they never saw or heard ; which came
to pass, because spirits flowed from their own
memory into their ideas of thought.
872. There are also spirits, who are called natu
ral and corporeal spirits ; these, when they come
to a man, do not conjoin themselves with his
thought like other spirits, but enter into his body,
and occupy all his senses, and speak through his
mouth, and act by his members, then not knowing
but that all things appertaining to the man are
theirs. These are the spirits who obsess man:
but they have been cast by the Lord into hell, and
thus altogether removed, whence such obsessions
are not given at this day. — ft. ft. 255-257.
[Note. — Swedenborg speaks in other places concerning obses
sions, and as distinguished by external and internal obsessions.
See, for instance, No. 963. But whether a kind of external ob
sessions is not permitted in our day, may become quite a serious
question, when reference is had to the many gross performances
of our modern " mediums." — Compiler.]
Power of Spirits to communicate through
writing and speaking Mediums.
873. 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 commu
nicate 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. — S. ft 557.
874. 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 I raised my
right arm, which I wondered at ; the cause of
which I do not yet know. — S. D. 479.
875. Inasmuch as I was led by certain spirits to
perceive the nature of their 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 perceived, 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 shop
keepers, 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 appear to themselves
to steal, so that they think of nothing but robbery.
They are, however, severely punished, and driven
away by punishments. — 5. D. 457.

[Note. — Prom the above it appears that Swedenborg was not
altogether ignorant of the powers which spirits at the present
day manifest through mediums, in involuntary speaking and
writing, and also over material objects, though he was not per
mitted to be subject to this low order of experience, and waa
also enabled, as may be perceived from the foregoing and the fol
lowing, to point out the danger of promiscuous spiritual commu
nication. — Compiler.]
Danger of speaking with Spirits.
876. Something shall now be said concerning
the discourse of spirits with man. It is believed
by many, that man may be taught of the Lord by
spirits speaking with him ; but those who believe
this, and are willing to believe it, do not know that
it is connected with danger to their souls. Man,
so long as he lives in the world, is in the midst of
spirits as to his spirit, and yet spirits do not know
that they are with man, nor does man know that
he is with spirits ; the reason is, because they are
conjoined as to affections of the will immediately,
and as to thoughts of the understanding mediately ;
for man thinks naturally, but spirits think spiritu
ally; and natural and spiritual thought do not
otherwise make one than by correspondences; a
union by correspondences causes that one does not
know any thing concerning the other. But as
soon as spirits begin to speak with man, they come
out of their spiritual state into the natural state of
man, and in this case they know that they are with
man, and conjoin 'themselves with the thoughts of
his affection, and from those thoughts speak with
him; they cannot enter into any thing else, for
similar affection and consequent thought conjoins
all, and dissimilar separates. It is owing to this
circumstance, that the speaking spirit is in the
same principles with the man to whom he speaks,
whether they be true or false, and likewise that he
excites them, and by his affection conjoined to the
man's affection strongly confirms them ; hence it is
evident that none other than similar spirits speak
with man, or manifestly operate upon him, for
manifest operation coincides with speech ; hence
it is that no other than enthusiastic spirits speak
with enthusiasts, also, that no other than Quaker
spirits operate upon Quakers, and Moravian spirits
upon Moravians ; tlie case would be similar with
Arians, with Socinians, and with other heretics.
All spirits speaking with man, are no other than
such as have been in the world, and were then of
such a quality : that this is the case has been given
me to know by repeated experience. And what is
ridiculous, when man believes that the Holy Spirit
speaks with him, or operates upon him, the spirit
also believes that he is the Holy Spirit; this is
common with enthusiastic spirits. From these con
siderations it is evident -to what danger nan is ex
posed who speaks with spirits or who manifestly
feels their operation. Man is ignorant of the qual
ity of his own affection, whether it be good or
evil, and with what other beings it is conjoined ;
and if he is in the conceit of his own intelligence,
his attendant spirits favor every thought which is
thence derived ; in like manner if any one is dis
posed to favor particular principles, enkindled by a
certain fire, which has place with those who are
not in truths from genuine affection : when a spirit
from similar affection favors man's thoughts or
principles, then one leads the other, as the blind
the blind, until both fall into the pit. The Py-
thonics formerly were of this description, and like
wise the magicians in Egypt and in Babel,. who by
reason of discourse with spirits, and of the opera
tion of spirits felt manifestly in themselves, were
called wise ; but by this the worship of God was
converted into the worship of demons, and the

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199

church perished ; wherefore such communications
were forbidden the sons of Israel under the penalty
of death. — AE. 1182.
877. But to speak with spirits at this day is sel
dom given, since it is dangerous ; for then the
spirits know that they are with man, which other
wise they do not know ; and evil spirits are such
that they hold man in deadly hatred, and desire
nothing more than to destroy him both as to soul
and body, which also is done with those who have
indulged much in fantasies, so that they have re
moved from themselves the delights suitable to the
natural man. Some also, who lead a solitary life,
sometimes hear spirits speaking with them, and
¦without danger; but the spirits with them are at
intervals removed by the Lord, lest they should
know that they are with man : for most spirits do
not know that there is any other world than that
in which they are ; thus also they do not know that
there are men elsewhere ; wherefore it is not law
ful for a man to speak in turn with them, for if he
should they would know it Those who think
much on religious subjects, and are so intent upon
them as to see them as it were inwardly in them
selves, also begin to hear spirits speaking with
them: for the things of religion, whatever they
are, when man from himself dwells upon them,
and does not modify them by the various things
which are of use in the world, go interiorly, and
there subsist, and occupy the whole spirit of the
man, and enter the spiritual world, and move the
spirits who are there : but such persons are vision
aries and enthusiasts, and whatever spirit they
hear, they believe to be the holy spirit, when yet
they are enthusiastic spirits. Those who are such
see falses as truths, and because they see them,
they persuade themselves, and likewise persuade
those with whom they flow in. — ft. ft. 249.
878. They who are simply called spirits infuse
falses, inasmuch as they reason against the truth,
and are in the delight of their life, when they can
make what is true to appear as false, and what is
false to appear as true ; but they, who are called
genii, infuse evils, act into the affections and con
cupiscences of man, and scent in a moment what
man desires; if this, be good, they bend it most
cunningly into evil, and are in the delight of their
life, when they can make good to be appefceived
as evil, and evil as good. It was permitted them
to act into my desires, that I might know of what
nature they are, and how they act ; and I can con
fess, that unless the Lord had guarded me by an
gels, they would have perverted my desires into
concupiscences of evil, and this in a manner so
hidden and silent, that I should scarcely have ap
perceived any thing about 'it. — A. C. 5977.
879. Spirits relate things exceedingly fictitious,
and lie. When spirits begin to speak with man,
he must beware lest he believe them in any thing ;
for they say almost any thing; things are fabri
cated by them, and they lie : for if they were per
mitted to relate what heaven is, and how things
are in the heavens, they would tell so many lies,
and indeed with solemn affirmation, that man
would be astonished ; wherefore, when spirits were
speaking, I was not permitted to have faith in the
things which they related. For they are extremely
fond of fabricating; and whenever any subject of
discourse is proposed, they think that they know it,
and give their opinions upon it one after another,
one in one way and another in another, altogether
as if they knew ; and if man then listens and be
lieves, they press on, and deceive and seduce in
divers ways : for example, if they were permitted

to tell about things to come, about things unknown
in the universal heaven, about all things whatso
ever that man desires, yet [they would tell] all the
things falsely, while from themselves: wherefore
let men beware lest they believe them. On this
account the state of speaking with spirits on this
earth is most perilous, unless one is in true faith.
They induce so strong a persuasion that it is the
Lord Himself who speaks and who commands,
that man cannot but believe and obey. — >S. ft.
1622. 880. Spirits speaking are little to be believed.
Nothing is more familiar to spirits who are speak
ing, than to say that a thing is so or so; for they
think that they know every thing, and indeed sol
emnly assert that it is so, when yet it is not so.
From experiments made several times, it may be
evident of what quality they are, and how they are
to be believed : when it is asked [of them] whether
they know how this or that is, then one after an
other says that it is so, one differently from another ;
even if there were a hundred, one would say dif
ferently from another; and indeed for the time
with confidence, as if it were so, when yet it is
not so. As soon as they notice any thing which
they do not know, they immediately say that it is
so : besides very many other proofs that they speak
as if they knew, when yet they do not know. —
S. D. 1902.
881. Spirits may be induced, who represent an
other person ; and the spirit, as also he who was
known to the spirit, cannot know otherwise than
that he was the same. This has many times been
shown to me, that the spirits speaking with me did
not know otherwise than that they were the men
who were the subject of thought ; and neither did
other spirits know otherwise ; as yesterday and to
day, some one known to me in life [was repre
sented by one] who was so like him, in all things
which belonged to him; so far as they were known
to me, that nothing was more like : wherefore, let
those who speak with spirits beware lest they be
deceived, when they say that they are those whom
they know, and that they are dead.
882. For there are genera and species of spirits
of a like faculty; and when similar things are
called up in the memory of man, and are thus rep
resented to them, they think that they are the same
person: then all the things are called forth from
the memory which represent those persons, both
the words, the speech, the, tone, the gesture, and
other things; besides that they are induced to
think thus, when other spirits inspire them ; for
then they are in the fantasy of those, and think
that they are the same. — S. D. 2860, 2861.
883. To speak with the angels of heaven is
granted only to those who are in truths from good,
especially who are in the acknowledgment of the
Lord, and of the Divine in his Human, because
this is the truth in which the heavens are. . . .
Prom which it is evident, that to speak with the
angels of heaven is not granted to any but those
with whom the interiors are opened by divine
truths even to the Lord, for into those truths the
Iiord flows in with man, and when the Lord,
heaven also flows in. — ft. ft 250. (See 1241.)
Mediate Revelation by the Word, preferable
to immediate Revelation by Converse with
Spirits. 884. It is generally believed that man might be
more enlightened, and become more wise, if an
immediate revelation was granted him by means
of converse with spirits and angels ; but the reverse

200

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

is the case. Illustration by means of the Word is
effected by an interior way, whereas illustration by
means of an immediate revelation is effected by
an exterior way. The interior way is by the will
into the understanding, the exterior way is by the
hearing into the understanding. Man by means
of the Word is illustrated by the Lord, in propor
tion as his will is in good ; but man by hearing
may be instructed, and as it were illustrated, al
though his will is in evil ; and what enters into the
understanding in a man whose will is in evil, is
not within the man, but without him, and is only
in his memory, and not in his life ; and what is
without man and not in his life is gradually sepa
rated, if not before, yet nevertheless after death ;
for the will which is in evil, either casts it out or
suffocates it, or falsifies and profanes it, for the
will constitutes the life of man, and continually
acts upon the understanding, and regards as ex
traneous what is derived into the understanding
from the memory. On the contrary, the under
standing does not act on the will, but it only
teaches in what manner the will should act : where
fore if a man knew from heaven whatever is known
to the angels, or if he knew whatever is contained
in the Word, and moreover, all that is contained in
the doctrines of the church, which the fathers
have written and councils declared, and his will
remains in evil, nevertheless after death, such a
man would be regarded as one who knows nothing,
because he does not will what he knows ; and
whereas evil hates truth in this case, the man him
self casts out truths, and in the room thereof adopts
such falses as are in agreement with the evil of his
will. Moreover, permission is not granted to any
spirit nor to any angel, to teach any man on this
earth in divine truths, but the Lord Himself teaches
every one by means of the Word, and man is
taught in proportion as he receives good from the
Lord in his will, and he receives good in the same
proportion as he flees evils as sins : every man also
is in a society of spirits as to his affections and as
to his thoughts thence derived, in which society
his mind is as it were present with them : where
fore spirits speaking with man, speak from his af
fections and according to them. A man cannot
converse with other spirits, unless the societies in
which he is be first removed, which cannot be done
except by a reformation of his will ; because every
man is in society with spirits who are in the same
religion with himself, wherefore when the spirits
converse with him, they confirm whatever the man
has made a part of his religion, consequently en
thusiastic spirits confirm whatever is of enthusiasm
with man. Quaker spirits confirm what is of
Quakerism, Moravian spirits whatever is of. Mo-
ravianism, and so forth. Hence proceed confirma
tions of the false which can never be extirpated.
From this it appears, that mediate revelation, which
is effected by means of the Word, is preferable to
immediate revelation, which is effected by means
of spirits. As to what regards myself, it was not
allowed to take any thing from ¦ the dictate of any
spirit, or from the dictate of any angel, but from
the dictate of the Lord alone. — Treatise on the
Sacred Scripture, from a posthumous Work of the
Autlwr, taken from the London " New Jerusalem
Magazine," of 1790.
885. The Lord does not immediately teach man
truths either from Himself or by the angels, but
He teaches mediately by the Word, by preaching,
by reading, by discourse and by communication
with others, and thus by consideration in private
of what is taught; and man, in this case, is

enlightened according to the affection .of truth
grounded in use ; otherwise man would not act as
of himself. These things follow as consequences
from the laws of the Divine Providence before ex
plained, namely, from these, that man is in free
dom, and acts what he acts from reason ; also, that
from understanding he should think as from him
self, and hence from the will should do good as
from himself; and further, that he is not to be
compelled by miracles or by visions to believe any
thing, or to do any thing ; these laws are immuta
ble, because they are of the divine wisdom, and at
the same time of the divine love, and yet they
would be disturbed if man was to be immediately
taught, either by influx or by discourse. More-,
over, the Lord flows in into the interiors of the
mind of man, and through them into his exteriors;
also, into the affection of his will, and through
that into the thought of his understanding, but not
vice versa. To flow in into the interiors of the
mind of man, and through them into his exteriors,
is to infix the root, and from the root to .produce,
for the root is in the interiors, and production in
the exteriors ; and to flow in into the affection of
the will, and through it into the thought of the
understanding, is first to inspire a soul, and through
it to form all other things ; for the affection of the
will is as a soul, by which the thoughts of the-un-
derstanding are formed: this, likewise, is influx
from what is internal into what is external, which
influx is given. — A. E. 1173.
Wisdom of the Angels.
886. What the wisdom of the angels of heaven
is, can scarcely be comprehended, because it tran
scends human wisdom so far that they cannot be
compared ; and that which transcends appears as
if it were not any thing. Some of the things also,
by which it will be described, are unknown, and
these, before they become known, are in the un
derstanding as shadows, and thus also conceal the
thing as it is in itself: but still they are such
things as can be known, and when they are known
be "comprehended, provided that the mind be de
lighted with them; for delight has light with it,
because it is from love; and to those who love
such things as are of divine and heavenly wis
dom, light shines from heaven, and there is illus
tration. 887. What the wisdom of angels is, may be
concluded from this, that they are in the light of
heaven, and the light of heaven in its essence is
divine truth, or divine wisdom ; and this light en
lightens at the same time their internal sight,
which is of the mind, and their external sight,
which is of the eyes. The angels also are in heav
enly heat, which in its essence is divine good, or
divine love, from which they have the affection
and desire of growing wise. That the angels are
in wisdom, so that they may be called wisdoms,
may be concluded from this, that all their thoughts
and affections flow according to a heavenly form,
which form is the form of divine wisdom ; and that
their interiors, which receive wisdom, are com
posed to that form. That the angels have super-
eminent wisdom, may also be evident from this,
that their speech is the speech of wisdom, for it
flows immediately and spontaneously from thought,
and this from affection, so that their speech is
thought and affection in an external form ; hence
it is that nothing withdraws them from divine in
flux, nor does any thing external, which with man
is brought into his Speech fronT other thoughts.
To such wisdom of the angels, this also conspires,

WRITINGS OF EMANUEL SWEDENBORG.

201

that all things which they see with the eyes and
perceive with the senses, agree with their wisdom,
since they are correspondences, and thence the
objects are forms representative of such things as
are of wisdom. * Moreover, the thoughts of angels
are not bounded and contracted by ideas from
space and time, like human thoughts, for spaces
and times are proper to nature, and the things
proper to nature draw off the mind from spiritual
things, and take away extension from intellectual
sight. Again, the thoughts of angels are not
brought down to earthly and material things, nor
are they interrupted by any cares respecting the
necessities of life; thus they are not by those
things withdrawn from the delights of wisdom,
like the thoughts of men in the world : for all
things come to them gratis from the Lord ; they
are clothed gratis, they are nourished gratis, they
have habitations gratis ; and moreover they are
gifted with delights and pleasantnesses according
to the reception of wisdom from the Lord. These
things are said, that it may be known whence the
angels have so great wisdom. — ft. ft. 265, 266.
888. How great the wisdom of the angels is,
may be evident from this, that in the heavens there
is a communication of all things ; the intelligence
and wisdom of one is communicated to another,
heaven being a communion of all goods. The
reason is, because heavenly love is such that it
wills that what is its own should be another's;
wherefore no one in heaven perceives his own
good in himself as good, unless it be also in an
other; thence also is the happiness of heaven;
this the angels derive from the Lord, whose divine
love is such. That there is such communication
in the heavens, has been also given me to know by
experience: some simple ones have sometimes
been taken up into heaven, and when there, they
came also into angelic wisdom, and then they un
derstood such things as they could not compre
hend before, and spoke such things as they could
not utter in the former state.
889. Their wisdom, in respect to human wis
dom, is as a myriad to one, comparatively as the
moving forces of the whole* body, which are innu
merable, are to the action from them, which before
human sense appears as one ; or as a thousand
things of an object viewed by a perfect microscope,
to one obscure thing before the naked eye. I will
also illustrate the subject by an example. An an
gel from his wisdom described regeneration, and
produced arcana concerning it in their order even
to hundreds, and filled each of them with ideas in
which there were interior arcana, and this from
beginning to end ; for he explained how the spir
itual man is conceived anew, is carried as it were
in the womb, is born, grows up, and is successively
perfected. He said that he could increase the
number of arcana even to some thousands ; and
that those which were told, were only concerning
the regeneration of the external man, and that
there were innumerable more concerning the re
generation of the internal. From these and other
similar things which have been heard from the an
gels, it has been manifested to me how great is
their wisdom, and how great the ignorance of man
respectively, who scarcely knows what regenera
tion is, and does not know any step -of the pro
gression when he is being regenerated.
890. Because the angels of that heaven are
such, therefore they never reason about divine
truths, still less do they dispute concerning any
truth, whether it.be so or not so ; nor do they know
what it is to believe or to have faith, for they say,
26

what is faith ? for I perceive and see that it is so.
They illustrate this by comparatives, namely, that
it would be as when any one with a companion
sees a house and various things in it and around
it, and should say to his companion, that he ought
to believe that they are, and that they are such as
he sees ; or as if one should see a garden and the
trees and fruits there, and should say to his com
panion, tint he ought to have faith, that it is a
garden, and that they are trees and fruits, when
yet he sees them clearly with his eyes. Hence it
is, that those angels never name faith, nor. have
any idea of it, wherefore neither do they reason
about divine truths, still less do they dispute con
cerning any truth whether it be so or not so. But
the angels of the first or ultimate heaven have not
divine truths thus inscribed on their interiors, be
cause to them only the first degree of life is open ;
they reason therefore concerning truths, and they,
who reason scarcely see any thing beyond the ob
ject of the thing about which they reason, or go
beyond the subject, except only to confirm it by
certain things ; and when they have confirmed it,
they say that it should be a matter of faith, and
that it is to be believed. Upon these things I
have spoken with angeli, who said that the dis
tinction between the wisdom of angels of the third
heaven, and the wisdom of angels of the first
heaven, is like that between what is lucid and.
what is obscure. They also compared the wisdom
of the angels of the third heaven with a magnifi
cent palace full of all things for use, around which
are paradises on all sides, and around those para
dises magnificent things of other kinds ; and those
angels, because they are in the truths of wisdom,
can enter into the palace, and see all things, and
also walk about, in the paradises in every direction,
and be delighted with every thing. But it is oth
erwise with those who reason concerning truths,
and especially with those who dispute about thorn ;
these, because they do not see truths from the
light of truth, but take them either from others,
or from the sense of the letter of the Word, which
they do not interiorly understand, say that thoy .ire
to be believed, or that faith is to be hid in them,
into which truths they do not afterwards wish that
interior sight should enter. Concerning these
they said, that they cannot come to the first thresh
old of the palace of wisdom, still less enter into
it, and walk about in its paradises, since they stop
at the first step. It is otherwise with those who
are in the truths themselves; these nothing hinders
from being borne on, and making progress without
limit, for the truths seen lead them whithersoever
they go. and into wide fields, since every truth i.i
of infinite extension, and is in conjunction with
many others. They said further, that the wisdom
of angels of the inmost heaven consists principally
in this, that they see divine and heavenly things in
each single object, and wonderful things in a series
of several object' ; for all the things which appear
before their eyes, correspond; as when they see
palaces and gardens, their view does not stop at
such things as are before their eyes, bftt they see
the interior things from which they are, thus to
which they correspond ; and this with all variety
according to the appearance of the objects, thus
beholding innumerable things at the same time in
order and connection, which then so delight their
minds, that they seem to be carried out of them
selves. — ft ft. 268-270.
891. An additional- reason, which also in heaven
is the primary one, why the angels can receive so
great wisdom, is because they are without self-

202

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

love ; for as far as any one is without that love, so
far he can grow wise in divine things : it is that
love which closes the interiors to the Lord and to
heaven, and opens the exteriors and turns them to
self; wherefore all those with whom that love
rules, are in thick darkness as to the things which
are of heaven, howsoever they are in light as to the
things which are of the world. But the angels, on
the other hand, because they are without that love,
are in the light of wisdom ; for the heavenly loves
in which they are, which are love to the Lord and
love towards the neighbor, open the interiors, be
cause those loves are from the Lord, and the Lord
Himself is in them. — ft. ft. 272.
892. The angels, because in love to the Lord
and in mutual love, are also in all truth, and thus in
al! wisdom and intelligence, not only respecting
things celestial and spiritual, but also respecting
things rational and natural ; for from love, because
from the Lord, they are in the very principles or
fountains of things, that is, in ends and causes ;
and to see from principles, or from ends and causes,
is to see from heaven all things which are beneath,
even the things which are on earth ; this case is
comparatively like that of a person on a high
mountain, and in a watchtower there, who can see
around to the compass of several miles, the things
which are below, whilst they who are below, es
pecially who are in a valley, or in a forest, can
scarce see to the distance of as many paces. Thus
also it is with those who are in the good of doc
trine, in respect to those who are in the truth of
doctrine separate from good, although the latter
think that they see farther than the former ; but
still they see nothing of good, nor any thing of
truth except very slightly and superficially, and
this defiled with false principles. — A. C. 2572.
893. The angels see the arcana of the Word in
the light which is from the Lord, in which light in
numerable things are presented to the view, which
do not fall into expressions of speech, and not
even into the ideas of thought with men so long
as they live in the body ; the reason is, because
with men the light of heaven flows in into the
light of the world, and thus into such things as
either extinguish, or reject, or darken, and so make
dim the light of heaven ; the caTes of the world
and of the body are such things, especially those
which flow from the loves of self and of the world ;
hence it is that the things which are of angelic
wisdom are for the most part unutterable, and also
incomprehensible. Nevertheless man comes into
such wisdom after the rejection of the body, that
is, after death, but only that man who had received
the life of faith and charity from the Lord in the
world ; for the faculty of receiving angelic wisdom
is in the good of faith and charity. That the
things are ineffable, which the angels see and
"think in the light of heaven, has been also given me
to know from much experience ; for when I have
been elevated into that light, I have seemed to
myself to understand all those things which the
angels the^p spake, but when I have beenlet down
from thence into the light of the external or nat-
nral man, and in this light wished to recollect the
things which I had there heard, I could not express
them by terms, and not even comprehend them by
ideas of thought, except in a few instances, and
these few also in obscurity : from which it is evi
dent, that the things which are seen and heard in
heaven, are such as the eye hath not seen nor the
ear heard.— A. C. 9094.
894. Angels of the inmost heaven do not lay up
divine truths in the memory, thus' they do not

make any science of them, but as soon as they
hear them, they perceive them, and commit them
to life : hence it is that divine truths remain with
them as if inscribed on them ; for what is com
mitted to life, thus abides internally. But the
case is otherwise with the angels of the ultimate
heaven : they first lay up divine truths in the
memory, and reduce them to a science, and thence
take them out and perfect their understanding by
them, and without interior perception whether they
be truths, they will them, and commit them to life ;
hence they are respectively in obscurity. It is
worthy of remark, that angels of the third heaven
are perfected in wisdom by hearing, but not by the
sight Those things which they hear from preach
ing, do not enter into their memory, but imme
diately into their perception and will, and become
of their life ; but the things which those angels see
with their eyes, enter into their memory, and they
reason and talk about them : hence it is evident
that that the way of hearing is to them the way of
wisdom. This likewise is from correspondence,
for the ear corresponds to obedience, and obedience
is of the life ; but the eye corresponds to intelli
gence, and intelligence is of doctrine. — ft. ft. 271.
Knowledge of the Angels.
895. In regard to the knowledge of the angels
of the interior heaven, a single example may suf
fice, taken from their knowledge of the structures
and forms of the [human] body, for while any one,
no matter what, of the viscera of the body is under
consideration, they are enabled to know not only
its whole structure and operation, but also all the
experience which anatomy is able to detect in the
smallest particulars, as whether it be true or gen
uine. Not only so, but they know in an instant
whether what is stated respecting each of the
viscera be correct, besides many interior things
which no one of the human race can know, as I
have sometimes found by experience. They are
acquainted, too, with the correspondence which
these things bear to things spiritual. Indeed, their
knowledge is such that if men were aware of it
they would be astounded, although matters of wis
kind had never been their study in the life of the
body. It flows, as it were, spontaneously from the
fact that by reason of an intelligence bestowed by
the Lord, they know how every thing is with the
Grand Man in general, and in particular, and the
knowledge seems to be innate in them. But such
knowledge they could never possess were it not
that the whole heaven represents the whole man,
with all his several parts, and unless the Lord were
the life of that man, and thus life itself, and unless
also the universal heaven were organic. They are
thus in first principles, and from first principles, or
things interior, and more interior, could compre
hend the things which are without or below. — &
ft 1625. Increase of Truth in Heaven.
896. With man who is principled in good, that
is, in love and charity, seed from the Lord is so
fructified and multiplied, that it cannot be num
bered for multitude ; not so much during his life in
the body, but incredibly in the other life. For so
long as man lives in the body, the seed is in cor
poreal ground, and amongst underwood and thick
ets, which are scientifics and gross pleasures, and
also cares and anxieties ; but when these things
are put off, as is, tlie case when he passes into the
other life, the seed is freed from "them, and shoots
forth ; as the seed of a tree, when it springs out

WRITINGS OF EMANUEL SWEDENBORG.

203

of the ground, shoots forth into a shrub, and then
into a large tree, and is afterwards multiplied into
a garden of trees. For all science, intelligence,
and wisdom, with their delights and felicities are
thus fructified and multiplied, and in this manner
grow to eternity ; and this from the smallest seed ;
as the Lord teaches concerning the grain of
mustard seed, (Matt. xiii. 31;) and as may evi
dently appear from the science, intelligence, and
wisdom of the angels, which, whilst they were men,
were to them inexpressible. — A. C. 1941.
Governments in Heaven.
897. Governments in the heavens are various ;
of one sort in the societies which constitute the
Lord's celestial kingdom, and of another sort in
the societies which constitute the Lord's spiritual
kingdom; they differ also according to the minis
tries which pertain to every society. But in the
heavens there is no other government than the gov
ernment of mutual love, and the government of
mutual love is heavenly government.
898. Government in the Lord's celestial king
dom is called Justice, because all who are there are
in the good of love to the Lord from the Lord, and
what is from that good is called just. Government
there is of the Lord alone ; He leads them and
teaches them in the affairs of life. The truths,
which are called truths of judgment, are written
on their hearts : every one knows, perceives, and
sees them; wherefore matters of judgment never
come into dispute there, but matters of justice,
which are of life. The less wise interrogate the
more wise on these points, and the latter the Lord,
and receive answers. Their heaven, or their in
most joy, is to live justly from the Lord.
899. Government in the Lord's spiritual king
dom is called Judgment ; because they are in spir
itual good, which is the good of charity towards
the neighbor, and this good in its essence is truth ;
and truth is of judgment, and good is of justice.
L These are also led by the Lord, but mediately ;
' wherefore they have governors, fewer or more, ac
cording to the need of the society in which they
are : they have also laws, according to which they
hve among themselves. The governors administer
all things according to the laws ; they understand
them because they are wise, and in doubtful cases
they are enlightened by the Lord. — ft. ft. 213-
215. 900. In the spiritual kingdom of the Lord, there
are various forms of government, differing in dif
ferent societies ; the variety is according to the
ministries which the societies perform. Their
ministries are according to the ministries of all
things in man, to which they correspond ; and that
these are various, is well known ; for the heart has
one ministry, the lungs another, the liver another,
the pancreas and spleen another, and every organ
of sense also another. As there are various ad
ministrations of these in the body, so likewise
there are various administrations of societies in
the Greatest Man, which is heaven: for there are
societies which correspond to them. But all the
forms of government agree in this, that they re
gard the public good as the end, and in that the
good of every one.
901. From these things it may be evident of
what quality the governors are, namely, that they
are those who are in love and in wisdom more than
others, thus those who from love will good to all,
and from wisdom know how to cause it to be done.
Those who are such do not rule and command, but
minister and serve ; for to do good to others from
the love of pood, is to eer/e, and to cause it to be

done is to minister. Neither do they make them
selves greater than others, but less, for they have
the good of society and of their neighbor in the
prior place, but their own in the posterior place :
what is in the prior place is greater, and what is in
the posterior less. But still they have honor and
glory ; they dwell in the midst of the society, more
elevated than others, and also in magnificent pal
aces ; they also accept this glory and that honor,
yet not for the sake of themselves, but for the sake
of obedience, for all there know that they have that
honor and that glory from the Lord, and that on
this account they are to be obeyed. These are the
things which are understood by the Lord's words
to his disciples : " Whosoever would be great
among you, let him be your minister ; and whoso
ever would be first among you, let him he yoor
servant ; as the Son of man came not to be minis
tered unto but to minister," Matt. xx. 27, 28. " He
that is the greatest among you, let him be as the
least, and he that is a leader, as he who ministers,''
Luke xxii. 26.
902. A similar government in the least form is
also in every house ; for in every house there is a
master and there are servants : the master loves the
servants, and the servants love the master; whence
from love they serve each other ; the master teaches
how they ought to live, and tells what is to be done ;
the servants obey and perform their duties. To
perform use is the delight of the life of all ; hence
it is evident that the kingdom of the Lord is a
kingdom of uses. — ft. ft. 217-219.
Divine Worship and Preachings in Heaven.
903. Divine worship in the heavens is not unlike
divine worship on earth as to externals, but as to
internals it differs. In the heavens, as on earth,
there are doctrines, there are preachings, and there
are temples. The doctrines agree as to essentials,
but are of more interior wisdom in the superior
heavens than in the inferior heavens. The preach
ings are according to the doctrines ; and as they
have houses and palaces, so likewise they have
temples, in which there is preaching. That there
are such things also in the heavens, is because the
angels are continually being perfected in wisdom
and love ; for they have understanding and will
equally as men, and the understanding is such that
it may be continually perfected, and in like man
ner the will ; the understanding by the truths
which are of intelligence, and the will by the
goods which are of love.
904. But divine worship itself in the heavens
does not consist in frequenting temples, and in
hearing preaching, but in a life of love, charity,
and faith, according to doctrines; preachings in
temples serve only as means of instruction in
matters of life.
905. That I might know what their meetings in
the temples are, it has been given me several times
to go in and hear preaching. The preacher stands
in a pulpit on the east ; before his face sit those
who are in the light of wisdom more than others,
on the right and left side of them, those who are
in less ; they sit in the form of a circle, so that all
are in the view of the preacher, no one being at the
sides on either hand, so as to be out of his view.
At the entrance, which is at the east of the temple,
and on the left of the pulpit, stand those who are
being initiated. No one is allowed to stand behind
the pulpit; if any one be there, the preacher is
confused : the case is the same if any one in the
congregation dissents, wherefore it behooves him
to turn away his face. The preachings are fraught
with such wisdom, that those in the world cannot

204

COMPENDIUM OF THE THEOLOGICAL • AND SPIRITUAL

be compared with them; for in the heavens they are
in interior. light. The temples appear as of stone
in the spiritual kingdom, and as of wood in the
celestial kingdom, because stone corresponds to
truth, in which those are who are in the spiritual
kingdom, and wood corresponds to good, in which
those are who are in the celestial kingdom : the
sacred edifices in this kingdom are not called tem
ples, but houses of God. In the celestial kingdom
the sacred edifices are without magnificence, but
in the spiritual kingdom with greater and less mag
nificence. — ft. ft. 221-223.
906. All the preachers are from the Lord's spir
itual kingdom, and none from the celestial king
dom : that they are from the spiritual kingdom, is
because they are in truths from good, and all
preaching is from truths ; that there is none from
the celestial kingdom, is because there they are in
the good of love, and from that they see and per
ceive truths, but they do not speak about them.
Although the angels who are in the celestial king
dom perceive and see truths, still there are preach
ings there, since by preaching they are enlightened
in the truths which they know, and are perfected
by many which they did not know before : as soon
as they hear them, they also acknowledge them,
and thus perceive : the truths which they perceive,
they also love, and by living according to them,
they make them of their life ; to live according to
truths, they say, is to love the Lord.
907. All preachers are constituted by the Lord,
and thence are in the gift of preaching ; it is not
lawful for any except them to teach in the tem
ples. They are called preachers, but not priests ;
the reason that they are not called priests, is be
cause the- priesthood of heaven is the celestial
kingdom : for priesthood signifies the good of love
to the Lord, in which those are who are in that
kingdom ; but the royalty of heaven is the spiritual
kingdom, for royalty signifies truth from good, in
which those are who are in that kingdom.
908. The doctrines according to which the
preachings are, all regard life as an end, and none
faith without life. The doctrine of the inmost
heaven is more full of wisdom than the doctrine
of the middle heaven, and this more full of intelli
gence than the doctrine of the last heaven ; for the
doctrines are adapted to the perception of the an
gels in each heaven. The essential of all the doc
trines is, to acknowledge the Divine Human of
the Lord. — ft. ft. 225-227.
909. At dawn, they heard a proclamation, To
day is the Sabbath ; and they arose, and asked the
angel what that was ? He replied, It is for the
worship of God, which returns at stated periods, and
is proclaimed by the priests ; it is performed in our
temples, and lasts about two hours ; wherefore, if
it please you,, come with me, and I will introduce
you ; and they made themselves ready, and at
tended the angel, and entered the temple ; and,
behold, the temple was large, capable of contain
ing about three thousand persons, of a semicir
cular form, set round with benches or seats of a
similar figure, those behind being higher than the
front ones. The pulpit in front of them was
drawn back a little from the centre ; the door was
behind the pulpit on the left. The ten strangers
entered with their conducting angel, who pointed
out to them the places where they should sit, tell
ing them, Every one who enters the temple knows
his own place, and he knows this from within, nor
can he sit elsewhere ; if he sit elsewhere, he hears
nothing, and perceives nothing, and also disturbs
the order, and when this is disturbed the priest is
not inspired. — C. L. 23.

Power of the Angels.
910. That the angels have power, those cannot
comprehend who know nothing of the spiritual
world, and of its influx into the natural world :
they think that the angels cannot have power, be
cause they are spiritual, and so pure and unsub
stantial that they cannot even be seen by the eyes.
But those who look more interiorly into the causes
of things, think differently : they know that all the
power which man has, is from his understanding
and will, for without them he cannot move a parti
cle of his body, understanding and will being his
spiritual man. This actuates the body and its
members at its pleasure ; for what it thinks, that
the mouth and tongue speak, and what it wills, this
the body acts ; it also gives powers at pleasure.
The will and understanding of man are ruled by
the Lord through angels and spirits ; and because
the will and understanding are so ruled, all things ,
of the body are also, since these are from thence ;
and if you will believe it, man cannot even stir a
step without the influx of heaven. That it is so,
has been shown to me by much experience; it has
been given to the angels to move my steps, my.
actions, my tongue, and speech, as they pleased;
and this by influx into my will and thought ; and I '
found by experience that of myself I could do
nothing. They said afterwards, that every man is
so ruled, and that he may know this from the doc
trine of the church and from the Word, for he
prays that God would send his angels, who may
lead him, direct his steps, teach him, and inspire.
what he should think and what he should speak,
and much more, although when he thinks by him-'
self without doctrine, he says and believes otherf*
wise. These things are said, that it may be known
what power the angels have with man.
911. But the power of the angels in the spiritual,
world is so great, that if I should relate all the
things concerning it which have been seen by me,
they would exceed belief: if any thing there re
sists, which is to be removed because it is con
trary to divine order, they cast it down and over
turn it merely by an effort of the will and a look;
thus I have seen mountains, which were occupied
by the evil, cast down and overthrown, and some
times shaken from one end to the other, as is the
case in earthquakes: rocks also opened in the
midst even to the deep, and the evil who were upon
them were swallowed up. I have seen also some
hundreds of thousands of evil spirits dispersed and
cast into hell by them : numbers are of no avail
against them, nor arts, cunning, and confederacies,
for they see all, and disperse them in a moment :
but more may he seen on this subject in the rela
tion concerning the Destruction qf Babylon. Such
power they have in the spiritual world. That the
angels also have similar power in the natural
world, when it is granted, is evident from the
Word ; as that they gave whole armies to destruc
tion ; that they brought a pestilence, of which
seventy thousand men died ; of which angel it is
thus read : " The angel stretched out his hand
against Jerusalem, to destroy it, but Jehovah re
penting the evil, said to the angel who destroyed
the people, It is enough, withhold now thy hand.
And David saw the angel who smote the people,"
2 Samuel xxiv. 15-17: besides other passages.
The angels, because they have such power, are
therefore called powers ; as in David : " Bless Je
hovah, ye angels, most powerful in strength,"
Psalm ciii. 20.
912. But it is to be known, that the angels
have no power at all from themselves, but that all
the power they have is from the Lord ; and that

WRITINGS OF EMANUEL SWEDENBORG.

205

they are so far powers as they acknowledge this.
Whosoever of them believes that he has power
from himself, becomes instantly so weak, that he
cannot even resist one evil spirit ; which is the cause
that .the angels attribute nothing at all of merit
to themselves, and that they are averse to all praise
and glory on account of any thing done, and that
they ascribe it to the Lord.
,913. It is the divine truth proceeding from the
Lord, which has all power in the heavens. As far
therefore as an angel is truth from the Divine, and
good from the Divine, so far he is a power, because
so far the Lord is with him : and because no one is
in good and truth exactly similar or the same with
another, (for in heaven, as in the world, there is
perpetual variety,) therefore one angel is not in
similar power as another. Those are in the great
est power who constitute the arms of the Greatest
Man or heaven, because those who are there are
in truths more than others, and into their truths
there flows good from the universal heaven : also
the power of the whole man transfers itself into
the arms, and by them the whole body exercises its
powers : hence it is, that by arms and by hands in
the Word, is signified power. — ft. ft. 228-231.
Writings in Heaven.
914. Because the angels have speech, and their
speech is a speech of words, therefore they have
also writings, and by writings they express the
sentiments of their "mind as well as by speech.
Several times papers have been sent to me, traced
with writings, altogether like manuscripts, and also
some like papers printed in the world. I was also
able to read them in like manner, but it was not
allowed to get from them more than a little of the
sense : the reason was, because it is not according
to divine order to be instructed by writings from
heaven, but by the Word, since by this alone
there is communication and conjunction of heaven
with the world, thus of the Lord with man. That
papers written in heaven appeared also to the
prophets, is manifest in Ezekiel : " When I looked,
behold a hand put forth by a spirit to me, and in it
the roll of a book, which he unfolded in my sight ;
it was written on the front and on the back," ii. 9,
10. And in John: "I saw at the right hand of
Him who sat on the throne, a book written within
and on the back, sealed' with seven seals." Apoc.
v. 1 —ft. ft 258.
915. Once also a little paper was sent to me
from heaven, upon which there were only some
words written in Hebrew letters, and it was said
that every letter involved arcana of wisdom, and
that those were contained in the inflections and
curvatures of the letters, and thence likewise in
the sounds. Thence it was evident to me what is
signified by these words of the Lord : " Verily I
say unto youi until heaven and earth pass away,
one iota or one tittle shall not pass away from the
law," Matt. v. 18. That the Word is divine as to
every tittle of it, is also known in the church ; but
where the divine is concealed in every tittle, is not
as yet known, wherefore it shall be told. The
writing in the inmost heaven consists of various
-inflected and circumflected forms, and the inflec
tions and circumflexions are according to the form
of heaven ; by them the angels express the arcana
of their wisdom, and also many things which they
cannot utter by words : and what is wonderful, the
angels know that writing without the aid of a
teacher ; it is implanted in them like the speech
itself; wherefore this writing is heavenly writing.
That it is jmplanted, is because all extension of

the thoughts and affections, and thence all comrau-
nicatibn of the intelligence and wisdom of the
angels, goes according to the form of heaven ;
hence it is that their writing flows into that form.
I have been told that the most ancient people on
this earth, before letters were invented, also had
such writing ; and that it was translated into the
letters of the Hebrew language, which letters in
ancient times were all inflected, and not any of
them, as at this day, terminated as lines : hence it
is, that in the Word are divine things and the
arcana of heaven, even in its iotas, points, and
tittles. 916. This writing, which is made by types of a
heavenly form, is in use in the inmost heaven,
where they excel all others in wisdom ; affections
are expressed by them, from which thoughts flow
and follow in order, according to the subject treated
of; hence it is, that those writings involve arcana
which cannot be exhausted by thought: these
writings it has also been granted me to see. But
in the inferior heavens there are not such writings ;
the writings in these heavens are similar to writings
in the world, in similar letters, but still not intelli
gible to man, because they are in angelic lan
guage ; and angelic language is such that it has
nothing in common with human languages ; for by
vowels they express affections, by consonants the
ideas of thought from affections, and by words
from them the sense of a xhing. This writing also
involves in a few words more than a man can de
scribe by several pages : these writings also have
been seen by me. They have the Word thus
written in the inferior huavens and in the inmost
heaven, by heavenly forms.
917. It is worthy of remark, that writings in the
heavens flow naturally from their thoughts them
selves, and this so easily, that it is as if thought
put itself forth ; neither does the hand- hesitate in
the choice of any word, because words which they
speak, as well as those which they write, corre
spond to the ideas of their thought, and all corre
spondence is natural and spontaneous. There are
also given in the heavens writings without the aid
of the hand, from mere correspondence of the
thoughts ; but these are not permanent. — ft. ft.
260-262. 918. Those who do not know any thing con
cerning heaven, and who do not wish to have any
other idea concerning it, than as of something
purely atmospherical, in which the angels fly about
as intellectual minds, without the sense of hearing
and seeing, cannot think that they have speech
and writing ; for they place the existence of every
thing in what is material, when yet those things
which are in heaven as really exist as those which
are in the world ; and the angels who are there
have all things which are of use for life, and which
are of use for wisdom. — ft. ft. 264.
Innocence of the Angels.
919. The innocence of infancy, or of infants, is
not genuine innocence, for it is only in the exter
nal form, and not in the internal ; yet still from
that may be learned what innocence is, for it shines
forth from their faces, and from some of their ges
tures, and from their first speech, and affects ; and
this because they have no internal thought, for
they do not yet know what is good and evil, and
what is true and false, from which thought is de
rived : hence they have no prudence from proprium,
no purpose and deliberation, thus no end of evil ;
they have no proprium acquired from the love of
self and of the world ; they do not attribute any

206

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

thing to themselves, they regard all that they have
as received from their parents ; content with the
few and little things which are given them, they
are filled by them with gladness ; they have no
solicitude about food and raiment, and none about
the future ; they do not look to the world and
covet many things thence ; they love their par
ents, their nurse, and their infant companions,
with whom they play in innocence; they suffer
themselves to be led, they hearken and obey.
And because they are in this state, they receive
all things in the life : hence they have becoming
manners, without knowing from whence they are :
hence too they have speech and the rudiment of
memory and thought, for the receiving and im
planting of which their state of innocence serves
as a medium. But this innocence, as was said
above, is external, because only of the body, not
of the mind ; for their mind is not yet formed, be
cause mind is understanding and will, and thence
thought and affection. It has been told me from
heaven, that infants are particularly under the
auspices of the Lord, and that their influx is from
the inmost heaven, where there is a state of inno
cence ; and that the. influx passes through their
interiors, and that in passing through it does not
affect them except by innocence ; and that hence
innocence is exhibited in the face, and in some
gestures, and becomes apparent ; and that it is
this innocence by which parents are inmostiy af
fected, and which makes the love which is called
storge. 920. The innocence of wisdom is genuine inno
cence, because it is internal, for it is of the mind
itself, thus of the will itself, and thence of the
understanding ; and when in these there is inno
cence, there is also wisdom, for wisdom is of them :
hence it is said in heaven, that innocence dwells
in wisdom; and that an angel has as much of wis
dom as he has of innocence. That it is so, they
confirm by this, that those who are in a state of
innocence attribute nothing of good to themselves,
but consider themselves only as receivers, and
ascribe all things to the Lord ; that they wish lo be
led by Him, and not by themselves ; that they love
every thing which is good, and are delighted with
every thing which is true, because they know and
perceive that to love good, thus to will and do it, is
to love the Lord, and to love truth is to love their
neighbor; that they live contented with their own,
whether it be little or much, because they know
that they receive as much as is profitable for
them; little, they for whom little is profitable,
and much, they for whom much is profitable ; and
that they do not know what is profitable for them,
but the Lord only, to whom all things which He
provides are eternal. Thence neither are they
solicitous about the future ; they call solicitude
about the future care for the morrow, which they
say is grief on account of losing or not receiving
such things as are not necessary for the uses of
life. With companions they never act from an
evil end, but from what is good, just and sincere :
acting from an evil end they call cunning, which
they shun as the poison of a serpent, since it is alto
gether contrary to innocence. Because they love
nothing more than to be led of the Lord, and be
cause they acknowledge all things as received from
Him, therefore they are removed from their pro
prium ; and as far as they are removed from their
proprium, so far the Lord flows in. Hence it is,
that whatever things they hear from Him, whether
it bo through the medium of the Word, or the
medium of preaching, they db not lay them up in

l the memory, but immediately obey, that is, will
and do them : the will is itself their memory.
These for the most part appear simple in the ex
ternal form, but they are wise and prudent in the
internal ; they are those who are meant by the
Lord, "Be ye prudent as serpents, and simple as
doves," Matt. x. 16 : such is the innocence which
is called the innocence of wisdom. Because in
nocence attributes nothing of good to itself, but
ascribes all good to the Lord, and because it
thus loves to be led by the Lord, and thence is the
reception of all good and truth, from which wis
dom is, therefore man is so created, that when he
is an infant he may be in innocence, but external,
but when he becomes old he may be in internal
innocence, that by the former he may come into
the latter, and from the latter into the former;
wherefore also a man, when he becomes old, de^
creases likewise in body, and becomes again like
an infant, but as a wise infant, thus an angel, for
an angel is a wise infant in an eminent sense.
Hence it is, that in the Word an infant signifies
one who is innocent, and an old man, a wise man
in whom is innocence. — ft. ft. 277, 278.
921. The angels of the third, or inmost heaven,
appear simple in the external form, and before the
eyes of the angels of the inferior heavens they
seem as infants, thus as little ones, and also as
those who are not very wise, although they are the
wisest of the angels of heaven ; for they know
that they have nothing of wisdom from themselves,
and that to be wise is to acknowledge it ; and also
that what they know is as nothing in respect to what
they do not know; to know, to acknowledge and
perceive this, they say is the first step to wisdom.
Those angels are also naked, since nakedness cor
responds to innocence.
922. I have spoken much with angels concern
ing innocence, and have been informed that inno
cence is the esse of all good, and hence that good
is so far good as innocence is in it, consequently
that wisdom is so far wisdom as it is derived from
innocence ; in like manner, love, charity, and faith ;
and that hence it is, that no One can enter heaven
unless he has innocence : and that this is what is
meant by the Lord : " Suffer infants to come to
Me, and forbid them not; for of such is the king
dom of the heavens. Verily I say unto yon,
whosoever shall not receive the kingdom of the
heavens as an infant, he shall not enter therein,"
Mark x. 14, 15; Luke xviii. 16, 17. By infants
there, as also elsewhere in the Word, are meant
innocents. A state of innocence is also described
by the Lord in Matt vi. 24-35, but by mere corre
spondences. The reason that good is good as far
as innocence is in it, is because all good is from
the Lord, and innocence is to will to be led by the
Lord. I have also been informed, that truth can
not be conjoined to good, and good to truth, except
by means of innocence : hence also it is, that an
angel is not an angel of heaven, unless innocence
be in him ; for heaven is not in any one, until truth
be conjoined to good in him, whence the conjunc
tion of truth and good is called the heavenly mar
riage, and the heavenly marriage is heaven. 1
have been also informed, that truly conjugial love
derives its existence from innocence, because from
the conjunction of good and truth, in which con
junction the two minds are, namely, those of the
husband and the wife, which conjunction, when it
descends, is presented under the form of conjugial
love ; for conjugial partners, like their minds, mu
tually love each other ; thence there is sport of in
fancy, and as of innocence, in conjugial love.

WRITINGS OF EMANUEL SWEDENBORG,

207

923. Because innocence is the very esse of good
with the angels of heaven, it is evident that the
divine good proceeding from the Lord is innocence
itself, for that good is what flows in with the an
gels, and affects their inmosts, and disposes and
adapts for receiving all the good of heaven. The
case is similar with infants, whose interiors are not
only formed by a transflux of innocence from the
Lord, but are also continually adapted and disposed
for receiving the good of heavenly love, since the
good of innocence acts from the inmost, for it is,
as was said, the esse of all good. From these
things it may be manifest, that all innocence is
from the Lord. Hence it is, that the Lord in the
Word is called a Lamb, for a lamb signifies inno
cence. Because innocence is the imrnost in every
good of heaven, therefore also it so affects the
mind, that he who feels it, which happens when
an angel of the inmost heaven approaches, seems
to himself to be no. longer his own, and hence to
be affected and as it were carried away with such
a delight, that every delight of the world appears
to be nothing respectively. I speak this from the
apperception of it. — ft. ft. 280-282.
924. in all good there must be innocence, to
make it good ; without innocence, good is as with
out its soul. The reason is, because the Lord by
innocence flows in, and thereby vivifies the good
appertaining to those who are regenerating. — A.
C. 7840.
925. That the removal of evils, and the im
plantation of good and truth, and their conjunction
is effected by the good of innocence from the
Lord is because in all good there must be inno
cence, to make it good, and because without inno
cence good is not good : for innocence is not only
the plane in which truths are inseminated, but is
also the very essence of good ; so far therefore as
man is in innocence, so far good becomes good,
and truth lives from good, consequently so far man
becomes alive, and so far the evils with him are
removed, and in proportion as they are removed, in
the same proportion goods and truths are implanted
and conjoined by the Lord. — A. C. 10,134.
926. The good of innocence consists in ac
knowledging that all goods and truths are from the
Lord, and nothing from the proprium of man ; thus
it consists in being willing to be led of the Lord,
and not of self ; hence it is evident, that the more
man confides and believes in himself, thus the
more he is in self-love, the less he is in the good
of innocence : hence it is, that man cannot be
purified from evils, unless he be in the good of in
nocence ; for if he be not in that good, he is not
led of the Lord, but of self; and he who is led of
self, is led of hell, since the proprium of man is
nothing but evil, and all evil is of hell. — A. C.
10,210. •
927. Man is so created, that when he grows old,
and becomes as an infant, the innocence of wis
dom then conjoins itself with the innocence of ig
norance, which he had in infancy, and thus as a true
infant he passes into the other life. — A. C. 5608.
928. In the world of spirits, such as have been
endowed with, or vivified by, charity, appear like
boys and girls with the most "Beautiful counte
nances ; and those who have been endowed with,
or vivified by, innocence, appear like naked in
fants, variously adorned with garlands of flowers
encircling their bosoms, and diadems upon their
heads, living and sporting in an adamantine aura,
and having the most interior perception of felicity.
— A. C.154.

Peace of Heaven.
929. There are two inmost things of heaven,
namely, innocence and peace ; they are called in
most, because they proceed immediately from the
Lord. Innocence is that from which is all the
good of heaven, and peace is that from which is all
the delight of good. — ft. ft. 284.
930. Whence peace is shall first be told. Di
vine peace is in the Lord, existing from the union
of the Divine Itself and the Divine Human in
Him. The Divine "of peace in heaven is from tlie
Lord, existing from the conjunction of Him with
the angels of heaven, and in particular from the
conjunction of good and truth with every angel:
these are the origins of peace. Whence it may
be manifest, that peace in the heavens is the Di
vine inmostiy affecting with blessedness every
good there, thus that from it is all the joy of heaven ;
and that it is in its essence the divine joy of the
divine love of the Lord, from his conjunction with
heaven and with every one there; this joy per
ceived by the Lord in the angels, and by angels
from the Lord, is peace. Hence by derivation the
angels, have all that is blessed, delightful and
happy, or that which is called heavenly joy. — ft.
ft. 286.
931. The peace of heaven, because it is the
Divine inmostiy affecting with blessedness the
good itself which is with the angels, does not
come to their manifest perception, except by a de
light of heart when they are in the good of their
life, and by a pleasantness when they hear truth
which agrees with their good, and by a cheerful
ness of mind when they perceive their conjunction ;
yet it thence flows into all the acts and thoughts
of their life, and there presents itself as joy, even
in an external form. That innocence and peace
are together, like good and its delight, may be seen
with infants, who because they are in innocence
are also in peace ; and because they are in peace,
therefore all things with them are full of sport —
ft. ft. 288.
932. I have also spoken with angels concerning
peace, and said, that it is called peace in the world
when wars and hostilities cease between kingdoms,
and when enmities and discords cease among men :
and that it is believed that internal peace is a rest of
the mind on the removal of cares, and especially a
tranquillity and delight from success in business.
But the angels said, that rest of mind, and tran
quillity and delight from the removal of cares, and
from success in business, appear as of peace, but
that they are not of peace, except with those who
are in heavenly good ; since peace is not given ex
cept in that good : for peace flows in from the
Lord into their inmost, and from their inmost de
scends and flows down into their inferiors, and
makes rest of mind [mens], tranquillity of mind
[animus], and joy thence. — ft. ft. 290.
933. That peace denotes being well, is because
it is the inmost, and hence the universal reigning
in all and single things in heaven ; for peace in
heaven is as the spring season on earth, or as the
daydawn, which do not affect by sensible varie
ties, but by a universal pleasantness which flows
into every thing which is perceived, and not only
imbues the perception itself, but also the single
objects with pleasantness. Inasmuch as peace is
such, namely the inmost of all felicities and bless
edness, and thence the universal reigning in each
single thing, therefore the ancients adopted as a
common formula of speech," to say, peace be to
you, when they meant may it be well, and inquired

20S

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

whether they had peace, when they meant whether
it was well with them. — A. C. 5662.
934. This truth, which is called the truth of
peace, is the very Divine truth in heaven from the
Lord, and affects universally all who are there, and
makes heaven to be heaven : for peace has in it
confidence in the Lord, that He governs all things,
and provides all things, and that He leads to a
good end ; when man is in the faith of these
things, then he is in peace, for then he fears noth
ing, and no solicitude about things to come renders
him unquiet ; man comes into this state so far as
he comes into love to the Lord. All evil, especially
self-confidence, takes away a state of peace : it is
believed that an evil person is in peace, when he
is in gladness and tranquillity arising from general
success in his concerns, but this is not peace, it is
the delight and tranquillity of lusts, which counter
feits a state of peace: but this delight, inasmuch
as it is opposite to the delight of peace, is turned
in the other life into what is undelightful, for such
undelightfulness lies concealed inwardly in it : in
the other life the exteriors are successively un
folded even to inmosts, and peace is the inmost in
every delight, even in what is undelightful with
the man who is in good : so far therefore as he puts
off what is external, so far a state of peace is re
vealed, and so far he is affected with satisfaction,
blessedness and happiness, the origin whereof is
from the Lord Himself. Concerning the state of
peace which prevails in heaven, it may be said to
be such as cannot be described by any words,
neither can it come into the thought and perception
of man, so long as he is in the world, by any idea
derived from the world ; it is above every sense at
that time: tranquillity of mind (animus,) content,
and gladness derived from successes, are respec
tively nothing, for these affect only external things,
whereas peace affects the inmosts of all, the first
substances, and the beginnings of the substances
with man, and hence derives and pours forth
itself into what is substantiated and formed from
those beginnings, and affects them with pleasant
ness, and the origins of ideas, consequently the
ends of the life of man, with satisfaction and hap
piness ; and thus makes the mind of man a heaven.
— A. C. 8455. Angels of the third Heaven.
935. The reason why the angels of the third
heaven appear simple, is, because they cannot
speak concerning the holy things of heaven and
the church, for those things with them are not in
the memory, whence all discourse comes, but in
the life and thence in the understanding, not as
thought, but as the affection of good in its form,
which does not descend into discourse, and if it
.should descend, would not speak, but only express
a tone ; and they who cannot speak concerning
such things appear to themselves and others as
simple : a further reason of their so appearing, is,
because they are in humility of heart, knowing
that it is wisdom to perceive that what they do
know is scarce any thing respectively to the things
which they do not know. The reason why they
go naked, is, because nakedness, in the spiritual
sense, is innocence, and because garments signify
truths investing good, and truths which invest are
in the memory, and thence in the thought, but with
them truths are in the life, thus hidden, and do not
manifest themselves 'except before the perception,
whilst others speak them and their ministers preach
them from the Word : they are also perfected from
the 'discourses of those who are in the understand

ing of truth, from preachings, and also from books;
they write also, but not by letters, as the other
angels, but by curvatures and inflections, which
contain arcana which transcend the understanding
of the angels in the inferior heavens. They also
dwell in expanses above others, and in gardens
there wherein are shrubberies and beds of flowers,
whence they are in perpetual representatives of
things celestial ; and, what is wonderful, there is
not a stone to be found there ; the reason whereof
is, because stone signifies natural truth, whereas
wood signifies good, a tree perception, and a flower
implantation. —A. E. 828.
Conjunction of Angels and Spirits with Man.
936. With every man there are good spirits and
evil spirits ; by good spirits man has conjunction
with heaven, and by evil spirits with hell. Those
spirits are in the world of spirits, which is in the
midst between heaven and hell, which world will
be specifically treated of in the following pages.
Those spirits, when they come to a man, enter into
all bis memory, and thence into all his thought ;
evil spirits into those things of the memory and
thought which are evil, but good spirits into those
things of the memory and thought which are good.
The spirits do not know at all that they are with
man, but when they are with him, they believe that
all things which are of the man's memory and
thought are theirs ; neither do they see the man,
because the things which are in our solar world do
not fall into their sight. The greatest care is
taken by the Lord that spirits may not know that
they are with man; for if they knew it; they
would speak with him, and then evil spirits would
destroy him: for evil spirits, because they are
conjoined with hell, desire nothing more than
to. destroy man, not only as to the soul, that is, as
to faith and love, but also as to the body. The case
is otherwise when they do not speak with man :
then they do not know, that what they think, and
also what they speak among themselves, is from
him ; for among themselves also they speak from
man ; but they believe that what they think and
speak is their own, and every one esteems and
loves his own; thus spirits are constrained to love
and esteem man, although they do not know it
That there is such conjunction of spirits with man,
has been made known to me from the continual
experience of several years, so that nothing is
better known.
937. That spirits who communicate with hell
are also adjoined to man, is because man is born
into evils of every kind, and thence his first life is
only from them ; wherefore, unless there were ad
joined to man spirits such as he is, he could not
live, yea, neither could he be withdrawn from his
evils and be reformed. Wherefore he is held in
his own life by evil spirits, and is withheld from it
by good spirits ; by both also he is in equilibrium:
and because he is in equilibrium, he is in his free
dom. — ft ft. 292, 293.
938. Such spirits are adjoined to man as he him
self is as to affection or as to love ; but good
spirits are adjoined to him by the Lord, whereas
evil spirits are invited by the man himself: but the
spirits with man are changed according to the
changes of his affections: thence some spirits are
with him in infancy, others in childhood, others in
youth and manhood, and others in old age. In in
fancy spirits are present who are in innocence,
thus who communicate with the heaven of inno
cence, which is the inmost or third heaven ; in
childhood are present spirits who are in the affec-

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209

tion of knowing, thus who communicate with the
ultimate or first heaven ; in youth and manhood
are present spirits who are in the affection of truth
and good, and thence in intelligence, thus who
communicate with the second or middle heaven ;
but in old age, spirits are present who are in wisdom
and innocence, thus who communicate with the in
most orthird heaven. But this adjunction is effected
by the Lord with those who can be reformed and re
generated. The case is otherwise with those who
cannot be reformed and regenerated : to these also
good spirits are adjoined, that by them they may be
withheld from evil as much as possible; but their
immediate conjunction is with evil spirits, who com
municate with hell, whence they have such spirits as
the men themselves are. If they be lovers of them
selves, or lovers of gain, or lovers of revenge, or
lovers of adultery, similar spirits are present, and
as it were dwell in their evil affections ; and as far
as man cannot be kept from evil by good spirits, so
far these evil spirits inflame him ; and as far as
the affection reigns, so far they adhere and do not
recede. Thus a bad man is conjoined to hell, and
a good man is conjoined to heaven. — ft. ft. 295.
939. That the Lord's life may flow in, and be
received according to every law appertaining to
man, there are continnally with man angels and
spirits, angels from heaven and spirits from hell ;
and I have been informed that there are two spirits
and two angels with every individual. That there
are spirits from hell, is because man of himself is
continually in evil, for he is in the delight of self-
love and the love of the world ; and so far as man
is in evil, or in that delight, so far the angels from
heaven cannot be present
940. Those two spirits who are adjoined to man,
cause him to have communication with hell, and
those two angels cause him to have communication
with heaven: man, without communication with
heaven and hell, could not' live even a moment ;
if those communications were taken away, he
would fall down dead as a stock, for then would be
taken away his connection with the first Esse, that
is with the Lord. This also has been shown me
by experience : the spirits with me were a little
removed, and then according to the removal I be
gan as it were to expire, and likewise should have
expired, unless they had been sent back again.
But I arn aware that few believe, that any spirit is
with them, yea that any spirits exist ; and the prin
cipal cause of this unbelief is, that at this day
there is no faith because no charity, hence neither
is it believed that there is a hell, yea, neither that
there is a heaven, nor consequently a life after
death : another cause of this unbelief is, because
with their eyes men do not see spirits, for they say,
If I saw, I would believe ; what I see, that is, but
what I do not see, I know not whether it is or not :
when yet they know, or may know, that the eye
of man is so dim and gross, that it does not even
see things more extant which are in ultimate na
ture, as is evident from artificial glasses, by which
such things become visible ; how then should it be
able to see the things which are within nature,
even purer nature, where are spirits and angels :
these man cannot see, unless by tlie eye of his in
ternal man, for this eye is accommodated to the
seeing of such objects ; but the sight of this eye
is not opened to man, during his abode in the
world, from several causes. From these things it
may be manifest, how much modern faith differs
from ancient faith ; for the ancient faith was, that
every man had his attendant angel.
941. The case is this. There is a common (or
27

general) influx, and there is a particular influx,
from the Lord through the spiritual world into the
subjects of the natural world : the common influx
is into those things which are in order, the partic
ular influx into those things which are not in order,
Animals of every kind are in the order of their
nature, therefore into them there is a common in
flux : that they are in the order of their nature, is
manifest from this, that they are born into all
things proper to them, neither have need of being
introduced into those things by information. But
men are not in order, nor in any law of order,
therefore into them there is a particular influx.
that is, there are with them angels and spirits,
through whom the influx is ; and unless these weru
with men, they would rush into every enormity,
and would in a moment plunge themselves into
the deepest hell ; by those spirits and angels man
is under the Lord's auspices and guidance. The
order of man, into which he was created, would be
to love his neighbor as himself, yea more than him
self, for thus do the angels ; hut man loves him
self alone and the world, and hates his neighbor,
except so far as his neighbor favors his views of
dominion and worldly gain: on this account, be
cause man's life is altogether contrary to heavenly
order, he is ruled by separate spirits and angels
from the Lord.
942. The same spirits do not remain perpetually
with man, but according to man's states, namely,
the states of his affection, or of his love and ends,
they are changed, former ones being removed, and
others succeeding. In general the spirits with
man are such as the man himself is ; if he be
covetous, the attendant spirits are covetous ; if
haughty, the spirits are haughty ; if desirous of
revenge, so are the spirits ; if deceitful, the spirits
are of a like quality ; man invites to himself
spirits from hell according to his life. The hells
are most exactly distinguished according to the
evils of lusts, and according to all the differences
of evil; hence there are never wanting similar
spirits, which may be called forth and adjoined to .
man who is- in evil. — A. C. 5848-5851.
943. Man is altogether ignorant that he is gov
erned of the Lord by angels and spirits, and that
with every individual there are at least two spirits,
and two angels. By spirits man has communica
tion with the world of spirits, and by angels with
heaven. Without communication by spirits with
the world of spirits, and by angels with heaven,
and thus through heaven with the Lord, it would
be utterly impossible for man to live ; for his life
depends entirely on such conjunction, so that sup
posing spirits and angels to depart from him, he
would instantly perish. Whilst man remains un-
regenerate, he is governed in a manner altogether
different from what takes place after his regenera
tion. Whilst man remains unregenerate, evil
spirits are with him, ruling over him in such a
manner, that the angels, notwithstanding they are
present, can scarcely do more than prevent his
plunging himself into the lowest depths of mis
chief, and incline him to some sort of goodness,
which they contrive by making his natural inclina
tions in some degree subservient to good, and the
fallacies of his senses to truth. . In this state he
has communication with the world of spirits, by
means of the spirits that are attendant on him, but
he has not the like communication with heaven,
inasmuch as the evil spirits have the dominion over
him, and the angels only ,endeavor to avert their
influences. When, however, he becomes regen
erate, then the angels have the dominion, and in-

210

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

spire him with whatever is good and true, infusing
at the same time a dread and fear of what is evil
and false. The angels, indeed, guide man, but
herein they only minister to the Lord, who alone
governs him by angels and spirits. — A. C. 50.
944. It has also been given me to know whence
man has anxiety, grief of mind (animus), and the
interior sadness which is called melancholy. There
are spirits who are not as yet in conjunction with
hell, because they are still in their first state, con
cerning which spirits hereafter, when treating of
the world of spirits : those spirits love things un
digested and malignant, such as are those of filthy
meats in the stomach ; wherefore they are present
where such things are with man, because they are
delightful to them, and they talk there with each
other from their own evil affection : the affection
of their speech flows in thence with man, which
affection, if it be contrary to the man's affection,
becomes in him sadness and melancholy anxiety ;
but if it be agreeable, it becomes in him gladness
and cheerfulness. Those spirits appear near to
the stomach, some to the left of it, some to the
right of it, some beneath, some above, also nearer
and more remote, thus variously according to the
affections in which they are. That anxiety of
mind is thence, has been given me to know and to
be assured of from much experience : I have seen
them, I have heard them, I have felt the anxieties
arising from them, I have spoken with them ; they
have been driven away, and the anxiety ceased ;
thoy have returned, and the anxiety returned ; and
I have perceived the increase and decrease of it,
according to their approach and removal. Thence
it was evident to me, whence it is that some who
do not know what conscience is, because they have
no conscience, ascribe its pangs to the stomach. —
ft. ft. 299.
945. Every man, even while he lives in the
body, is, as to his spirit, in society with spirits, al
though he does not know it ; a good man is by
them in an angelic society, and an evil man in an
infernal society ; and that he comes also into the
- same society after death : this has been frequently
said and shown to those who after death have come
among spirits. A man does not indeed appear in
that society as a spirit, when he lives in the world,
because he then thinks naturally.; but those who
think abstractedly from the body, because then in
the spirit, sometimes appear in their own society ;
and when they appear, they are easily distinguished
from the spirits who are there, for they go about
in a state of meditation, are silent, and do not look
at others ; they are as if they did not see them,
and as soon as any spirit speaks to them they van
ish.- ft. ft. 438.
946. The same holds true with respect to men,
as ' to their souls, which are constantly bound to
some society of spirits and angels. They also
have their respective situations in the Lord's king
dom, according to the genius of their lives and ac
cording to their states. Nor does their distance
from each other on earth alter the case ; though
persons may live here many thousands of miles
asunder, still it is possible that they may be to
gether in one society, they who live in charity in
one angelic society, and they who live in hatred
and other evil affections in one infernal society.
In like manner, their living together on earth does
not alter the case : though great numbers may be
together in one place here, still they are all distin
guished according to the particular genius of their
lives, and according to their states, and each may
be in a different spiritual society. Men, who are

distant from each other some hundreds of thou
sands of miles, when they appear before the in
ternal senses of each other are so near, that in
some cases they are in mutual contact, according
to their situation : thus supposing there were sev
eral on earth, who had their internal sight open,
they might be together, and converse together,
even though one^ were in India, and another in
Europe. This, also, I have been convinced of by
experience. Thus all men on earth, both in gen
eral and in particular, are most immediately pres
ent with the Lord, and are under his inspection and
providence. — A. C. 1277.
Why there are two Spirits and two Angels
with every Man.
947. The reason why there are two, is, because
there are two kinds of spirits in hell, and two kinds
of angels in heaven, to which the two faculties in
man, namely, the will and the understanding, cor
respond. The first kind of spirits are simply
called spirits, and act upon the intellectuals ; the
other kind are called genii, and act upon the vol
untary things. They are also most distinct from
each other ; for they who are simply called spirits,
infuse falses, inasmuch as they reason against the
truth, and are in the delight of their life, when
they can make what is true to appear as false, and
what is false to appear as true ; but they, who are
called genii, infuse evils, act into the affections
and concupiscences of man, and scent in a mo
ment what man desires ; if this be good, they bend
it most cunningly into evil, and are in the delight
of their life, when they can make good to be ap-
perceived as evil, and evil as good. These latter,
who are called genii, have nothing at all in com
mon with the former who are Called spirits : the
genii have no concern what a man thinks, but only
what he loves ; whereas the former, or the spirits,
have no concern what a man loves, but what he
thinks : the genii place their delight in being si
lent, but the spirits in talking; they are also alto
gether separated from each other; the genii are
in the hells backwards at a great depth, and are
there unseen by the spirits, and when the sight is
directed that way, they appear as shadows which
fly about : but the spirits are in the hells on the
sides and in front. Hence then it is, that there
are with man two spirits from hell.
948. That two angels are with every man, is
because of angels also there are two kinds, one
which acts into the voluntary things of man, the
other which acts into his intellectuals : they who
act into man's voluntary things, act into his loves
and ends of life, consequently into his goods ; but
they who act into man's intellectuals, act into his
faith and persuasions, consequently into his truths.
These two sorts of angels are most distinct from
each other: they who act into man's voluntary
things, are called celestial, and they who act into
his intellectuals, spiritual : to the celestial are
opposed genii, and to the spiritual, spirits. These
things it has been given me to know from much
experience ; for I am continually in consort and
discourse with them both. — A C. 5977, 5978.
Spirits think and speak from Man's Memory.
949. I have sometimes spoken with spirits
concerning the preeminent faculty they have
above man, that they put on, at the instant they
come to a man, all things of his memory, and al
though they before knew nothing concerning the
sciences, the languages, and the things which the
man has learned and imbibed from infancy to old

WRITINGS OF EMANUEL SWEDENBORG.

211

age, still in a moment they come into possession
of them all : and thus with the learned they are
learned, with the ingenious ingenious, with the
skilful skilful. From this, those spirits became
elated, for they were not good spirits, wherefore
it was given also to tell them, that with the un
learned they are unlearned, with the stupid stupid,
with the insane and infatuated insane and infatu
ated ; for they put on all the interior things of the
man, with whom they are, thus also all his falla
cies, fantasies, and falses, consequently his insani
ties and infatuations. But evil spirits cannot come
near to infants, because they have not, as yet, any
thing in the memory to put on ; wherefore good
spirits and angels are with them.
950. From much experience it has been given
me to know, that whatsoever thing spirits think
and speak from man's memory, they suppose to be
their own and in themselves ; if they are told that
it is not so, they are exceedingly indignant ; such
is the fallacy of sense which prevails with them.
In order to convince them that it is not so, they
were asked, whence they knew how to discourse
with me in my mother tongue, when yet in the
life of the body they had no acquaintance with it ;
and how they understood the rest of the languages
in which Iwas skilled, when yet they did not un
derstand a single one of themselves ; and whether
they believed that those things were theirs. I
read to them also the Hebrew tongue, which they
understood as well as myself, even infants, and
nothing besides ; and likewise it was shown, that
all the scientifics appertaining to me appertained
to them ; hence they were convinced, that when
they come to man, they come into possession of all
man's sciences, and that they are in the false in
believing them to be their own. They have also
their own, but it is not allowed to bring them
forth, to the intent that they may serve man by his,
and for several other reasons ; and because the
greatest confusion would ensue, if spirits flowed
in from their own memory. — A. C. 5857, 5858.
951. The spirits which have intercourse with
man, enter into all his memory, and into all the
sciences of memory which man possesses ; thus
they put on all things which are man's, insomuch
that they know not otherwise than that those things
are theirs ; spirits have this prerogative above man.
Hence it is, that all things which man thinks, they
think, and that all things which man wills, they
will ; and reciprocally, all things which those spir
its think, man thinks, and all things which those
spirits will, man wills ; for they act as one by con
junction ; yet it is supposed by both, that such
things are in themselves, and from themselves ; so
spirits suppose, and so men, but this is a fallacy.
— A. C. 5853.
952. The spirits attendant upon man put on also
his persuasions, whatsoever they may be, as has
been evidenced to me by much experience ; thus
they put on man's persuasions, not only in things
moral and civil, but also in the spiritual things
which are of faith. Hence it may be manifest,
that the spirits with those who are in heresies, in
fallacies, and illusions as to the truths of faith, and
in falses, are in the like, without the slightest dif
ference : the reason of this is, that man may be in
his freedom, and may not be disturbed by any pro
prium of a spirit — A. C. 5860.
953. The spirits which are with man, do not
know that they are with man ; only angels from the
Lord know this, for they are adjoined to his soul
or spirit, but not to his body; for those things
which from the thoughts are determined into

speech, and from the will into the acts in the body,
flow ordinately into act by common influx, ac
cording to correspondences with the grand man ;
wherefore the spirits attendant upon man have
nothing in common with these things ; thus they
do not speak by man's tongue, for this would be
obsession, neither do they see through his eyes
what is in the world, nor hear through his ears
what is passing there. It is otherwise with me,
for the Lord has opened my interiors that I might
be able to see the things which are in the other
life ; hence spirits have known that I was a man in
the body, and the faculty was given them of seeing
through my eyes things in the world, and of hear
ing those speak, who were in company with me.
954. If evil spirits perceived that they were
with man, and that they were spirits separate from
him, and if they could flow in into those things
which are of his body, they would attempt by a
thousand modes to destroy him, for they hate man
with a deadly hatred. And whereas they knew
that I was a man in the body, therefore they were
in the continual effort to destroy me, not only as to
the body, but especially as to the soul ; for to de
stroy man and any spirit is the very delight of life
of all those who are in hell ; but 1 have been con
tinually protected by the Lord. Hence it may be
manifest, how dangerous it is for man to be in a
living consort with spirits, unless he be in the good
of faith. — A. C. 5862, 5863.
How near evil Spirits are to Man.
955. Man, who is in faith, believes that none
but angels from heaven are with him, and that dia
bolical spirits are altogether removed from him ;
but I can. assert, that with a man who is in the
concupiscences and delights of the love of self
and of the world, and regards these things as the
ends of his life, diabolical spirits, are so near him,
as to be in him, and to rule both his thoughts and
affections. The angels from heaven, cannot in any
wise be within the sphere of such, but without ;
on which account also the angels, recede, as the
infernal spirits accede nearer: but yet the angels
from heaven in no case recede entirely from man,
for then all would be over with him, for if he
should be without communication with heaven by
angels, he could not live.
956. The angels attentively and continually ob
serve what the evil spirits and genii with man are
intending and attempting, and so far as man suffers
it, they bend evils into goods, or to goods, or
towards goods. — A. C. 5979, 5980.
How interior evil Spirits flow in.
957. The deceitful spirits who. are above the
head have flowed in for a considerable time, and
in some cases with so much subtlety, that I knew
not that it proceeded from them. For some time
past a. more manifest reflection has been given
me, and to-day a clearer still, so that I could ob
serve how they flow into the subtle thought of
man, which influx is such that man could never
perceive the source of it. From close observation.
granted me by the Lord, I perceived this so mani
festly as to notice each one of their common b>
fluxes, and if that close observation had not been.
granted, I should by no means have perceived
whence the influx flowed, still less that it was
from those above the head, but should have taken
it to be in myself and from myself, as other men
think and even believe. ' But that it is from spirits
I am now able to know more distinctly than ever
before. When they perceived that I was reflect-

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

ing upon their influx, they became highly indig
nant, and wished, as they said, to withdraw, but
they knew not whither.
958. The things which flowed from them were
contrary to the Lord, and contrary to whatever was
of faith. They were exceedingly complaisant to
every cupidity that was given, and when they
could hold men in any evil cupidity, they were
then in their life and delight, as was also said to
thern. In such cases they suppose themselves to
live as the man, for they then appropriate his life
as their own, because in a. similar life, conse
quently in society with the man. But where
there is a repugnance, as with one who does not
suffer himself to be perverted by them, but re
mains in faith, with him they cannot live, for he
is not in the stream of their life. — S. ft. 3842,
3843. Communications by subject Spirits.
959. To send forth subjects to other societies,
and thereby to procure to themselves communica
tion, is among familiar things in the other life ;
and it is very well known to me by this, that they
have been sent to me a thousand times, and tihat
without them they were not able to know any thing
respecting me, and could communicate nothing to
me respecting themselves. Hence it may be
known that the spirits and genii with man are
nothing else but subjects, by which he has commu
nication with hell ; and that the celestial and spir
itual angels are subjects, by which he has commu
nication with the heavens.
960. The spirits, who are in the world of spir
its, when they wish to have communication with
several societies, are accustomed to send forth
subjects, to each society one : and I have observed,
that evil spirits have sent several round about, and
have arranged them, as a spider its webs, they who
send them forth remaining in the midst of them.
And what has surprised me, they know how to do
this as from a sort of instinct ; for they who have
known nothing of such things in the life of the
body, instantly do this in the other life. Hence
also it may be manifest, that communications are
effected by emissary spirits.
961. The subject is he, in whom are concen
trated the thoughts and discourses of several, and
thus several are presented as one : and because a
subject thinks and speaks nothing at all from him
self, but from others, and the thoughts and dis
courses, of others are therein presented to the life,
therefore they who flow in suppose, that the sub
ject is as nothing, and scarcely animated, being
merely receptive of their .thought and discourse ;
but the subject on the other hand supposes, that he
does not think and speak from others, but from
himself alone; thus fallacies delude both. It has
Been frequently given me to say to a subject, that
he thinks and speaks nothing from himself, but
from others; and also that those others suppose
that a subject is not able to think and speak any
thing from himself, thus that he appears to them
as a person in whom there is nothing of life from
himself ; on hearing this, he who was the subject
was filled with indignation ; but that he might be
convinced of the truth, it was given to speak with
the spirits who flowed in, and they then confessed,
that a subject does not think and speak any thing
from himself, and thus that he appears to them to
be something scarcely animate. It happened also
on a time, that he, who said that a subject was
nothing, became himself a subject, and then the
rest said of him that he was nothing, at which he

was greatlv enraged ; but yet he was instructed
by this how the case is. — A. C. 5983-5985.
962. Moreover evil spirits do not always send
forth subjects from their own, but observe what
spirits are with others, and also in what place they
are who are simple and obedient, and these they
make subjects for themselves ; this is effected by
their directing their thoughts into the subject
spirit, and infusing into him their own affections
and persuasions, whence he is no longer his own
master, but serves them for a subject : of this he
is sometimes ignorant. — A. C. 5989.
Obsessions by adulterous Spirits.
963. There are very many spirits at this day,
who are desirous to not only flow in into man's
thoughts and affections, but also into his speech
and actions, thus even into his corporeals ; when
yet the corporeals are exempt from the particular
influx of spirits and angels, and are ruled by gen
eral influx : in other words, when what is thought
is determined into speech, and what is willed into
actions, the determination and transition into the
body is according to order, and is not ruled by
any spirits in particular ; for to flow in into man's
bodily things is to obsess him. The spirits who
will and intend this, are those who in the life of
the body had been adulterers, that is, who had
perceived delight in adulteries and persuaded
themselves that they were lawful ; and also those
who had been cruel : the reason is, because both
the former and the latter are corporeal and sensual
above all others, and have rejected from them
selves all thought concerning heaven, by.attribr
uting all things to nature, and nothing to the Di
vine ; thus they have closed up interior things to
themselves and have opened external things ; and
because in the world they were solely in the love
of these things, therefore in the other life they are
in the desire of returning into them through man,
by obsessing him. But it is provided by the Lord,
lest such should come into the world of spirits,
that they are kept shut up closely in their hells ;
hence there are no external obsessions at this day.
But yet there are internal obsessions, even by the
infernal and diabolical crew, for evil men think
such things as are filthy, and also cruel towards
others, likewise such as are adverse and malignant
against things Divine ; which thoughts unless they
were checked by fear of the loss of honor, of
gain, of reputation on account of such things, of
punishment from the law, and of life, would burst
forth openly, and thus such men would rush for
ward, more than the obsessed, to the destruction
of others, and into blasphemies against those
things which are of faith : but those external re
straints cause them not to seem obsessed, when
yet they are so as to interiors, but not as to exte
riors ; this is manifest from such in the other life,
where external restraints are taken away ; there
they are devils, continually in the delight, and de
sire of ruining others, and of destroying whatso
ever is of faith. — A. C. 5990.
Guardian Angels.
964. The angels, by whom the Lord leads and
also protects man, are near the head ; it is their
office to inspire charity and faith, and to observe
the man's delights, in what direction they turn
themselves, and to moderate and bend them to
good, so far as the man's free will enables them;
it is forbidden them to act violently, and thereby
to break man's lusts and principles, but the in
junction is to act with gentleness. Their office

" WRITINGS OF EMANUEL SWEDENBORG.

213

also is to rule the evil spirits who are from hell,
which is effected by methods innumsnble, of
which it is allowed to mention only the following:
when the evil spirits infuse evils and falses, the
angels insinuate truths and goods, whicli, if they
they are not received, are yet the means of tem
perament: the infernal spirits are continually
making assault, and the angels affording protec
tion; such is the order. The angels principally
moderate the affections, for these constitute the
life of man, and also his freedom. The angels
also observe whether any hells be opened, which
were not open before, from which there is influx
with man, which takes place when man brings
himself into any new evil: those hells the angels
close, so far as man suffers it, and if any spirits
attempt to emerge thence, they are likewise re
moved by the angels. The angels also dissipate
foreign and new influxes, from which are evil ef
fects ; especially do the angels call forth the goods
and truths which are with man, and oppose them
to the evils and falses which the evil spirits excite :
hence man is in the midst, nor does he apperceive
the evil or the good, and because he is in the
midst, he is in the freedom of turning himself
either to the one or to the other. By such things the
angels from the Lord lead and protect man, and
this every moment, and every moment of a mo
ment; for if the angels should only intermit a sin
gle instant man would be plunged into evil, from
which afterwards it would be impossible he should
be extricated. These things the angels do from
tlie love which they derive from the Lord, for they
perceive nothing more delightful and more happy,
than to remove evils from man, and to lead him to
heaven: that they have joy herein, may be seen,
Luke xv. 7. That the Lord has such care for
man, and this continually, from the first germ of his
life to the last, and afterwards to eternity, scarcely
any man believes. — A. C. 5992.
965. It is provided by the Lord, that spirits flow
in into the things which man thinks and wills, but
angels into his ends, and thus through his ends
into those things which follow from the ends. The
angels also flow in by good spirits into those things
with man which are goods of life and truths of
faith, whereby they withdraw him from evils and
falses as much as possible ; this influx is tacit, im
perceptible to man, but still in secret operation and
efficient. They principally avert evil ends, and
insinuate good ones; but so far as they7are not
able to effect this they remove themselves, and
flow in more remotely and more absently, and then
evil spirits approach nearer ; for the angels cannot
be present in evil ends, that is, in the loves of self
and of the world, but still they are remotely pres
ent. The Lord through the angels could lead
man into good ends by omnipotent might ; but this
would be to take life away from him, for his life
is a life of loves altogether contrary to such ends.
Wherefore the divine law is inviolable, that man
shall be in freedom, and that good and truth, or
charity and faith, shall be implanted in his free
state, and in no case in a forced state ; for what is
received in a forced state, does not remain, but is
dissipated. For to force man, is not to insinuate
into his will (velle)f inasmuch as it is the will of
another, from which he then would act, and there
fore when he returns to his own will, that is, to his
freedom, what had been insinuated is extirpated.
On this account the Lord rules man by his freedom,
and as far as possible withholds him from the free
dom of thinking and willing evil ; for man, unless
he was withheld by the Lord, would continually
nrecinitnrfi liimsplf inrn thp iloopooi hall T» ... —

said, that the Lord through the angels could lead
man into good ends by omnipotent might, for evil
spirits may in an instant be driven away, even if
myriads of them should encompass man, and this
by one angel ; but then man would come into such
torture, and into such a hell, as he could by no
means sustain, since he would be miserably de
prived of his life. For the life of man is from
lusts and fantasies contrary to good and truth, and
unless this life were supported by evil spirits, and
were thus amended, or at least guided, he would
not survive a single moment ; for nothing else has
place in him but the love of self and of gain, and
of reputation for the sake of self and gain, thus
whatsoever is contrary to order ; wherefore unless
he were to be reduced into order moderately, and
by degrees, by the guidance of his freedom, he
would instantly expire. — A. C. 5854.
Extension of Thought from the natural World
into the spiritual World.
966. All thoughts of man diffuse themselves
into the spiritual world, in every direction, not un
like the rays of light diffused from flame. Inas
much as the spiritual world consists of heaven and
hell ; and heaven consists of innumerable societies,
and in like manner hell, hence the thoughts of man
must needs diffuse themselves into societies ; spir
itual thoughts, which relate to the Lord, to love
and faith in Him, and to the truths and goods of
heaven and the church, into heavenly societies;
but thoughts merely natural, which relate to self
and the world, and the love thereof, and not to
God at the same time, into infernal societies.
That there i.s such an extension and determination
of all the thoughts of man, has hitherto been un
known, because it was unknown what the quality
of heaven is, and what the quality of hell, thus that
they consist of societies, consequently, that there
is an extension of the thoughts of man into another
world than the natural, into which latter world,
also, there is an extension of the sight of his eyes;
but it is the spiritual world into which thought ex
tends itself, and it is the natural world into which
vision extends itself, since the thought of the mind
is spiritual, and the vision of the eye is natural.
That there is an extension of all the thoughts of
man into the societies of the spiritual world, and
that no thought can be given without such exten
sion, has been so testified to myself from the ex
perience of several years, that, with all faith, I can
assert it to be true. Tn a word, man with his head
is in the spiritual world, as with his body he is in
the natural world : by head is here meant his mind,
consisting of understanding, thought, will, and
love; and by body is here meant his senses, which
are seeing, hearing, smelling, taste, and touch:
and whereas man as to his head, that is, as to his
mind, is in the spiritual world, therefore he is either
in heaven or in hell, and where the mind is, there
the whole man is with head and body, when he
becomes a spirit ; and man is altogether of a quality
agreeable to his conjunction with the societies of
the spiritual world, being an angel of a quality
agreeable to his conjunction with the societies of
heaven, or a devil of a quality agreeable to his
conjunction with the societies of hell. From what
has been said, it is evident that the thoughts of
man are. extensions into societies, either heavenly
or infernal, and that unless they were extensions,
they would be no thoughts; for the thought of
man is as the sight of his eyes, which, unless it
had ¦ extension out of itself, would either be no
sight, or be blindness. — A. E. 1092, 1093.
967. It has been manifestly shown to me, that

:n

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

th^ thought of man, and also of spirits, and tyke-
«Li.!' of angels, spreads itself around into several
s-.cieties in the spiritual world, but the thought of
nun in a different manner from that of another.
That I might know this for certain, it was given
to discourse with some societies, to which my
thought reached, and it was thence given to know
what flowed in into the thought, from what society
it was, also where and of what quality the society
was, so that I could not be deceived. According
to the extension of the thoughts and affections
into societies is produced the faculty of under
standing and perceiving, with man, spirit, and
angel. He who is in the good of charity and of
faith, has extension into the societies of heaven,
ample according to the degree in which he is in
those [principles], and in which he is in genuine
good ; for those [principles] are in agreement with
heaven, wherefore they flow in thither of their own
accord, and to a great extent. Yet there are some
societies into which the affection of truth reaches,
and others into which the affection of good. The
affection of truth pervades the societies of the
spiritual angels, but the affection of good the so
cieties of the celestial angels. But on the other
hand, the thought and affection of those, who are
in evil and the false, have an extension into infer
nal societies, and this according to the degree of
evil and the false with them. It is said that the
thought and affection of man, of spirit, and of
angel, diffuse themselves around into societies, and
that hence is understanding and perception : but it
is to be known, that it is so said according to ap
pearance, for there is not an influx of thoughts and
affections into societies, but from societies, and
this by the angels and spirits with man: for, as
was shown at the close of the preceding chapters.
all influx is from the interior ; thus with the good
it is from heaven, that is, through heaven from the
Lord, and with the evil it is from hell.
968. One morning it was shown manifestly, that.
in every idea and minute affection were contained
things innumerable, also that these ideas and affec
tions penetrated into societies. I was kept for
some time in a certain affection and consequent
thought, and then it was shown how many societies
concurred; there were five societies, which mani
fested themselves by living discourse : they said
what they thought, and also that they apperceived
that those thoughts appertained to me ; moreover
that they knew also, to which I did not attend, the
causes of the things which were thought, and also
the ends: the rest of the societies, which were
several, to which the thought was extended, were
not so manifested ; they were also more remote.
With the extension of thought from the objects
which are the things thought of, the case is as with
the objects of sight: from these diffuses itself a
sphere of rays to a considerable distance, which
falls into the sight of man, and this to a greater
and lesser distance according to the sparkling and
flaming property in the object ; for if it be flaming,
it appears at a much greater distance than what is
cloudy and dusky. The case is similar with the
internal sight, which is that of the thought, in re
gard to its objects: the objects of this sight are
not material, like the objects in the world, but they
are spiritual, and therefore they diffuse themselves
to such things as are in the spiritual world, thus to
truths and goods there, consequently to the socie
ties which are therein ; and as what is flaming in
the world spreads itself to the greatest extent, so
.does good and its affection in the spiritual world,
for fhime corresponds to the affection of good.
From these things it may be manifest, that the

quality of man's life is altogether according to the
societies into which his thought an'd affection ex
tend themselves, and according to the quality and
quantity of the extension.
969. That the spheres of the thoughts and affec
tions extend themselves around into the spheres of
societies which are far off thence, might he made
manifest to me also from this, that whilst I was
thinking from affection concerning such things as
particularly moved a society at a distance, they
then discoursed with me on the same subject, tell
ing what their sentiments were. This has re
peatedly been done ; one society was to the right,
at a very considerable distance, in the plane of the
lower part of the thorax ; and another also to the
right nearer, in the plane of the knees. That dis
tance is apperceived, is from the state of the affec
tion of truth and good ; so far as the state of one
society differs from the state of another, so far
societies appear to be removed to a distance.
970. But it is to be known, that the thoughts and
affections, which reach into societies, do not speci
fically move the societies to think and will so as
the man, the spirit, or the angel, from whom the
thoughts and affections come forth, but they enter
into the universal sphere of the affection and con
sequent thought of those societies : hence the so
cieties knew nothing about it; for the spiritual
sphere, in which all societies are, is various with
each, and when the thoughts and affections enter
into this sphere, the societies are not affected. All
thoughts and affections enter into the spheres of
the societies, with which they agree. Hence it is,
that extensions are given in every direction in free
dom, as the extensions of rays from objects in the
world, which freely pervade all around, to the sight
of every one who stands in the circuit, with a
variety according to the clearness and dulness of
the sight, and also according to the serenity or ob
scurity of the atmosphere ; in the spiritual world
the affection of knowing truth and good corre
sponds to the serenity of the atmosphere. — A. C.
6600-6603. How Spirits see into this World.
971. Spirits are not able, (and angels still less) ,
by their sight, that is, by the sight of the spirit, to
see any objects in the world; for the light of the
world, or that of the sun, is to them as thick dark
ness. So man, by his sight, that is, by the sight
of the kody, is not able to see any objects of the
other lite ; for the light of heaven, or the heavenly
light of the Lord, is to him as thick darkness.
Still, however, spirits and angels, when it pleases
tlie Lord, can see the objects df the world through
the eyes of men ; but this is only granted by the
Lord, when he gives to man to discourse with
spirits and angels, and to be in company with
them. It has thus been granted them to see
through my eyes the objects of this world, and to
see them as distinctly as myself, and also to hear
what was said by men discoursing with me. It
has several times happened, that some have seen
through me, to their great amazement, the friends
whom they knew when in the life of the body,
as present as formerly. Some have seen their
husbands and children, and have desired that I
would tell them that they were present, and saw
them, and that I would tell them what their state
was in the other life. This, however, I was for
bidden to do, and for this, among other reasons:
because they would have said that I was out of my
senses, or would have thought that what I told
them was the invention of a delirious imagination.:
for I was well aware, that althouo-b. with their lins

WRITINGS OF EMANUEL SWEDENBORG.

they allowed the existence of spirits, and the res
urrection of tlie dead, yet in their hearts they did
not believe any such thing. When my interior
sight was first opened, and spirits and angels saw,
through my eyes, tlie world and the objects con
tained in it, they were so astonished, that they
called it a miracle of miracles, and wore affected
with a new joy, that a communication was thus
ojieJied between earth and heaven: this delight,
however, only lasted for a few months : the thing
afterwards grew fair/iliar to them ; and it now oc
casions them no surprise. I have been informed,
that, with other men, spirits and angels do not see
tlie least of any thing in this world,'but only per
ceive the thoughts and affections of those with
whom they are associated. Hence it may appear,
that man was so created, that, during his life on
earth amongst men, he might at the same time also
live in heaven amongst angels, and during his life
in heaven amongst angels, he might at the same
time also live on earth amongst men, so that heaven
and earth might be together, and might form a one,
men knowing what is in heaven, and angels what
is in the world ; and that when men departed this
life, they might pass thus from the Lord's king
dom on earth into the Lord's kingdom in the heav
ens, not as into another, but as into the same, hav
ing been in it also during their life in the body.
But as man became so corporeal, he closed heaven
against himself. — A. C. 1880.
Visions and Dreams.
972. The way in which visions take place, and
what visions are genuine, is known to few: as
then I have now for several years had almost con
tinual intercourse with those who are in the other
life, as may abundantly appear from the first part
of this work, and have there seen stupendous
things : so also I have had information concerning
visions and dreams by lively experience, and am
at liberty to relate the following particulars re
specting them.
973. The visions of some are much spoken of,
who have said that they have seen many extraordi
nary things : they did see them, it is true, but
only in fantasy. I have been instructed concern
ing those visions, and it was likewise shown me
how they exist There are spirits who induce such
appearances by fantasies, that they seem as if they
were real. For example : if any thing is seen in
the shade, or by moonlight, or even in open day if
the object be in a dark place, those spirits keep the
mind of the beholder fixedly and unceasingly in the
thought of some particular thing, either of an ani
mal, or a monster, or a forest, or some such thing ;
and so long as the mind is kept in this thought, the
fantasy is increased, and that to such a degree,
that the person is persuaded and sees, just as if
the things were really there ; when, nevertheless,
they are nothing but illusions. Such occurrences
take place with those who indulge much in fan
tasies, and are of weak minds, and hence are ren
dered credulous. Such are visionaries.
974. Enthusiastic spirits are of a similar nature :
but these have visions about matters of faith, by
which they are so firmly persuaded, and persuade
others, that they will swear what is false to be
true, and what is imaginary to be real. — A. C.
1966-1968. 975. By genuine visions are meant visions, or
sights, of those objects which really exist in the
other life, and which are nothing but real things,
which may be seen by the eyes of the spirit, but
not by the eyes of the body, and which appear to

man when his interior sight is opened by the Lord,
This interior sight is that of his spirit ; into whicli,
also, he comes, when, being separated from the
body, he passes into the other life ; for man is a
spirit clothed with a body. Such were the visions
of the prophets. When this sight is opened, then
the tilings which exist amongst spirits are seen in
a clearer light than that of the midday sun of this
world, and not only are representatives seen, but
also the spirits themselves, accompanied with a
perception as to who they are, and likewise of whit
quality they are, where they are, whence they
come, and whither they go, of what affection, of
what persuasion, yea, of what faith they are : all
confirmed by living discourse altogether like that
of men, and this without any fallacy.
976. The visions which exist before good spir
its are representatives of those things that are in
heaven ; for what exists in heaven in the presence
of the angels, when it descends into the world of
spirits, is changed into representatives, by which,
and in which, may be clearly seen what they sig
nify : such representations are perpetual with good
spirits, with a beauty and agreeableness scarcely
expressible.—^. C. 1970, 1971.
Real and unreal Visions.
977. Visions, which, and from which, man, or
the spirit of man, sees, are of a twofold kind :
there are real visions, and visions that are not real :
real visions are of such things as really appear in
the spiritual world, altogether corresponding to the
thoughts and affections of the angels, consequently
they are real correspondences ; such were the
visions which appeared to the prophets who prophe
sied truths, and such also were the visions which
appeared to John, and which are described through
out the Revelation ; but visions that are not real,
are such as appear in the external form like those
that are real, but not in the internal, being pro
duced by spirits by means of fantasies ; such were
the visions which appeared to the prophets who
prophesied vain things or lies, which being not
real were fallacies, and therefore signified falla^
cies : and since the horses and them that sat on
them were seen by John in such vision, there
fore by them are signified reasonings from falla
cies, and thence falsifications of the Word. For
asmuch as real visions appeared to the prophets, by
whom the Word was written, and visions that were
not real to others who were also called prophets,
and the visions of these latter were vain, and are
in the Word, also called lies, it is of importance
that the nature and quality of visions should be
known. It is to be observed, that all things which
really appear in the spiritual world, are correspond
ences, for they correspond to the interiors of the
minds of the angels, or of their affection and
thought thence derived, wherefore they also signify
such things ; for the spiritual principle which is of
the affection, and thence of the thought of the
angels, clothes itself with forms such as those
which appear in the three kingdoms of the natural
world, namely, the animal, the vegetable, and the
mineral, and all these forms are correspondences,
such as were seen by the prophets, and which sig
nified the things to which they corresponded. But
there are also appearances ij^the spiritual world,
which are not correspondences, which are produced
from spirits, especially the evil, by means of fanta
sies, for by these those spirits can present to the
view, palaces, and houses full of decorations, like
wise ornamented garments, and can also induce
upon themselves beautiful faces, with other things

216

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

of a like nature ; but as soon as the fantasy ceases,
all the things which it has produced vanish, in con
sequence of their being merely external in which
there is nothing internal. — A. E. 575.
978. As to what relates to dreams, it is well
known that the Lord revealed the secrets of heaven
to the prophets, not only by visions, but also by
dreams, and that dreams were equally repre
sentative and significative as visions, and that
they were commonly of one sort ; and further, that
things to come were discovered by dreams to others
as well as to the prophets ; as in the case of Joseph's
dreams, and of the dreams of those who were with
him in prison, and also of Pharaoh, of Nebuchadnez
zar, and others. It may hence appear, that dreams
of that sort come by influx from heaven as well as
visions, with this difference, that dreams come
when the corporeal part is asleep, but visions when
it is not asleep. In what manner prophetical
dreams, and such as are recorded in the Word,
flow in, yea, descend from heaven, has been shown
me to the Ufe ; concerning which [ am at liberty
to relate from experience the following particulars.
979. There are three sorts of dreams. The first
sort come mediately through heaven from the Lord ;
such were the prophetical dreams recorded in the
Word. The second sort come by angelic spirits,
particularly by those who are in front above to the
right, where are paradisiacal scenes : it was thence
that the men of the Most Ancient Church had their
dreams, which were instructive. The third sort
come by the spirits who are near when man is
asleep, which also are significative. But fantastic
dreams have another origin.
980. In order that I might know perfectly how
dreams come by influx, I was laid asleep, and
dreamed that a ship arrived laden with delicious
eatables of every sort. The things contained in
the ship were not seen, but were in store. On the
deck stood two armed sentinels, beside a third who
was captain of the ship. The ship passed into a
kind of roofed dock. Hereupon I awoke, and
thought about the dream. The angelic spirits who
were above in front to the right, then addressed
me, and said, that they had introduced this dream.
And that I might know of a certainty that this was
the case, I was let into a state as it were between
sleeping and waking, when in like manner they in
troduced various pleasant and delightful things ;
as an unknown little animal, which was dissipated
into a resemblance of blackish and shining rays,
that darted into the left eye with astonishing quick
ness : they also brought men before me, as like
wise infants variously adorned ; besides other ob
jects, with agreeableness inexpressible ; concern
ing all which also I discoursed with them. This
was done, not once only, but several times, and
each time I was instructed by them in vocal dis
course, as to the signification of the various objects.
The angelic spirits, who dwell on the confines of
the paradisiacal abodes, are they who insinuate
such dreams ; to whom is also allotted the office
of watching over certain men during sleep, to pre
vent the infestations of evil spirits. This office
they discharge with the utmost delight, insomuch
mat there is an emulation amongst them who shall
approach ; and they love to excite in man the joys
and delights whichfchey observe in his affection
and temper. These angelic spirits are of those,
who, in the life of the body, delighted and loved,
by every means and endeavor, to render the life
of" others happy. When the sense of hearing is
so far opened there is heard thence, as from afar, a
sweet sonorous modulation as of singing. They

said, that they did not know whence such things, >
and so beautiful and agreeable representative,
come to them in an instant; but they were in
formed that it was from heaven. They belong to
the province of the cerebellum, because the cere
bellum, as I have learned, is in a wakeful state. dur
ing sleep, when the cerebrum is asleep. The men
of the Most Ancient Church had thence their:
dreams, with a perception of what they signified :
from whom, in a great measure, came the repre
sentatives and significatives of the ancients, under
which things of a deep and hidden nature were
conveyed. — ^. C. 1975-1977.
981. I had a dream, but of a common sort.
When I was awake, I related the whole from be
ginning to end. The angels said that what I re
lated coincided exactly with the things about whicli
they had discoursed with each other, not that, the
things they discoursed about were the things of
which I dreamed, but altogether different, the
thoughts of their discourse being turned into tie
objects of my dream, but in such a manner as to
be representative and correspondent, yea, even in
every particular, so' that nothing was wanting. I
then discoursed with them concerning influx, anj
how such things flow in and are varied. There
was a person of whom I had formed an idea tlut
he was principled in natural truth, which idei I
conceived from the actions of his life : the dis
course amongst the angels was concerning natur;il
truth ; wherefore that person was represented to
me ; and the things which he said to me, and did,
in my dream, followed in an orderly way of repre
sentation and correspondence from the mutual dis
course of the angels ; but still there was nothing
altogether alike or the same. — A. C. 1981.
Difference between the State of Vision, and
direct Revelation from the Lord.
982. No one can enter into that state, and be
kept in it, but by angels who are in near conjunc
tion with man, and who communicate their spirit
ual state to the interiors of his mind, for thus man
is elevated into the light of heaven, and in it sees
the things which are in heaven, and not the things
which are in the world ; in a similar state at times
were Ezekiel, Zechariah, Daniel, and others of
the prophets ; but not when they spake the Word,
for then they were not in the spirit but in the body,
and heard the words which they wrote from Jeho
vah Himself, that is, from the Lord: these two
states of the prophets ought carefully to be distin
guished, moreover the prophets themselves care
fully distinguish them, for they say every where
when they wrote the Word from Jehovah, that Je
hovah spake with them, and to them, and very
often, Jehovah said, Jehovah says ; but when
they were in the other state, they say that they
were in the spirit or in vision, as may appear from
the following passages : Ezekiel says, " The spirit
lifted me up, and brought me into Chaldea to the
captivity in a vision of God, so the vision I saw
went up over me," chap. xi. 1, 24 ; he says in an
other place, " That the spirit lifted him up, and
that he heard behind him an earthquake, and
other things, chap. iii. 12, 14 ; also, " That tlie
spirit lifted him up between heaven and earth, and
brought him in the visions of God to Jerusalem, and
he saw abominations," chap. viii. 3 and subseq.,
wherefore in like manner, in a vision of God, or in
the spirit, "He saw four animals which were
cherubs," chap. i. and chap. x. " Also a new tem
ple and a new earth, and an angel measuring
them," as described chap, xl.-xlviii. that he was

WRITINGS OF EMANUEL SWEDENBORG.

217

then in visions, of God, he says in chap. xl. 2 ; and
that the spirit lifted him up, chap, xliii. 5. It was
the same with Zechariah, " In whom there was an
angel, when he saw the man riding among the myr
tle trees," Zech. i. 8, and seq., " when he saw the four
horns, and then a man in whose hand was a meas
uring line," chap. ii. 1, 5, and seq., " when he saw
the candlestick and the two olive trees," chap. iv.
1, a,nd seq., " when he saw the flying volume and
the ephah," chap. v. 1, 6; "and when he saw the
four ehariots going out from between two moun
tains, and horses," chap. vi. 1 , and seq. In. a sim
ilar state was Daniel when " He saw four beasts
rising out of the sea," Dan. vi. 1, and subseq., and
when " He saw the battle of the ram and the he
goat," chap. viii. 1, and seq., that he saw these
things in visions, we read in chap. vii. 1, 2, 7, 13 ;
chap. viii. 2; chap. x. 1, 7, 8 ; and that the " Angel
Gabriel was seen by him in a vision, and talked
with him," chap. ix. 21. It was the same with
John, when he saw the things which he had de
scribed, as when " he saw the Son of Man in the
midst of the seven candlesticks ; the tabernacle,
temple, ark and altar in heaven ; the dragbn and
his combat with Michael, the beasts and the woman
sitting on the scarlet beast : the new heaven and
the new earth, and the holy Jerusalem with its
wall, gates, foundations," &c. These things were
revealed from the Lord, but shown him by the an
gel. — A. E. 1348.
What it is to be taken out of the Body, and to be
carried by the Spirit to another Place.
983. There are two kinds of visions, differing
from those which are ordinarily experienced, and
which I was let into only that I might know the
nature of them, and what is meant by its being
said of some in the Word, " that they were taken
out of the body," and of others, that they were
" carried by the Spirit into another place."
984. As to the first, viz., the being taken out of
the body, the case is this : the man is reduced into
a certain state, which is a sort of middle state be
tween sleeping and waking. When he is in it he
cannot know but that he is broad awake, all his
senses being as much awake as in the most perfect
state of bodily wakefulness, not only those of
sight and hearing, but, what is wonderful, that of
touch also, which is then more exquisite than it is
possible for it to be in bodily wakefulness. In
this state spirits and angels are seen to the life,
and are also heard to speak, and, what is wonder-

* It seems both appropriate and necessary here, to advert to
tile proper distinction, and yet to what has been, and i< still
called, by the spiritual naturalists of our day, the similarity, and
even identity, of Swedenborg's condition, with the state known
as clairvoyant. Those who distinguish themselves by the name
of " Spiritualists," for the reason, it would seem, that they have
at last come to a distinct and realizing faith and knowledge of
the spiritual world, and the manifest intercourse between that
world and this, whose spiritualism, therefore, consists rather in
the knowledge of things spiritual in distinction from things ma
terial, than in any proper, more interior and moral discrimination
of ends and motives, — such persons make a common and easy
settlement of Swedenborg's claims, by confounding his state
with that of common clairvoyance. Only with this salvo — that
much of the modern clairvoyance is deemed immensely higher
than the state of our author I Now, it is interesting to observe
how the illustrious messenger of the New Dispensation could
distinguish, by actual experience, between the two states. The
following passage, as has been truly remarked, contains what is
to be regarded as little short of a direct and formal enunciation
of the remarkable power which has been so clearly developed
•since his day. The work from which it is taken was published
iir WC3 ; the clairvoyant faculty was discovered, not by Mesmer,
But Ptiysegur, in 1784. ...
" Human wisdom, which is natural so long as man lives in
the world, cannot possibly be exalted into angelic wisdom, but
only into a certain image of it ; but still the man in whom Ihe
spiritual degree is open, comes into that wisdom when he dies,
and may also come into it by laying asleep the sensations of the

ful, are touched, scarcely any thing of the body
then intervening. This is the state described as
being " taken out of the body," and of which they'
who have experienced it, have said, that, " whether
tbey were in the body or out of the body, they
could not tell ; " see 2 Cor. xiii. 3. I have only
been let into this state three or four times, just in
order that I might know the nature of it, and
might be convinced that spirits and angels en)oy
every sense, even that of touch, in a more perfect
and exquisite degree than those of the body.
985. As to the other kind, viz., the being carried
by the Spirit to another place, the nature of this
also was shown me, by lively experience, but only
twice or three times. I will merely relate the ex
perience. Walking through the streets of a city,
and through the country, and being at the same
time in discourse with spirits, I was not aware but
that I was equally awake, and in the enjoyment of
my sight, as at other times, consequently, that I
was walking without mistaking my way. In the
mean time I was in vision, seeing groves, rivers,
palaces, houses, men, and other objects. But after
walking thus for some hours, on a sudden I was in
bodily vision, and observed that I was in a differ
ent place from whit I supposed. Being hereupon
greatly amazed, I perceived that I had been in
such a state as they were, of whom it is said, tint
" they were carried by th- spirit to another place ; "
see 1 Kings xviii. 12; 2 Kings ii. 16; Ezek. iii.
12, 14 ; Acts viii. 39. It is so said, because, dur
ing the continuance of this state, there is no re
flection on the length of the way, were it even
many miles ; nor on the lapse of time, were it
many hours or days; nor is there any senso^of fa
tigue: the person is also led through wi-ys which
he himself is ignorant of, until he comes to the
place intended. This was done in order to con
vince me that man may be led by the Lord without
his knowing whence or whither.
986. But these two species of visions are ex
traordinary, and were shown me only with this in
tent, that I might know the nature and manner of
them. But the views of the spirit u -i 1 worH ordina
rily vouchsafed me, are all such as, by the divine
mercy of the Lord, are related in the First Part of
the present work, being annexed to Ihe beginning
and end of each chapter. These are not visions,
properly so called, but scenes beheld iii the most
perfect state of bodily wakefulness, and which I
have now experienced for several years. — A. C.
1882-1885.*
badtt, and by influx from above at The samp rime into the spirit
ual [principles] of his mind.'' — D. L. W. 257.
Something very similar appears also in the folio wins passage :
" Even with the wicked, curporea' and worldly things wan be
laid asleep, and they are then capable of being elevated into
something heavenly; as is sometime'' dune with souks in the
other life, particularly such as are recently arrived, who have ;m
intense desire to see the glory of the L.ird, because tbey have
heard so much about heaven when they lived in the wi.rid.
Those external things with such arc than laid lists /;, ami they tre
thu™ raised into the first heaven, and eijuy their dr.- ire: but
they are not able to stay there long, corporeal and worldly things
being, with them, only in a state of quiescence, nut of removal," —
A. C. 2041.
Also, in the passage above quoted, concerning " heing taken
out of the body, and carried by the Spirit to another place."
Swedenborg distinctly asserts that he has been " let into this
state," that is, " between sleeping and waking," and with the
other circumstances usually arcompanyingthis state, only " three
or four times," that he. might, know the natura vf U. T.vt he
plainly distinguishes between this ami his usual state, by s.iymtr,
that " these two species of visions aie exTnonJ-i. ary, am] were
shown me only with Ibis intent, (hat I might Jntrw the nature
and manner of them. But the views of the spiritual world ordi
narily vouchsafed me, are all such as, by the Divine mercy of
the Lord, are related in the Fir.-n Part of the present work;"
viz,, a atjite of bodily wakefulness, wherein he had the most
perfect exercise of his spiritual and bodily senses at the same
time, and was instructed, in all matters of doctrine, by the Lord

218

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

All Angels and Spirits were once Men,
987. In the Christian world it is altogether un
known, that heaven and hell are from the human

alone, through the Word. See, lor examples of his statements
on tnis head, pages 13 and 14, of the Compendium.
Speaking on this subject of the supposed identity of the state
of Swedenborg with that of some modern instances of spiritual
elevation, it is thus remarked by Prof. Bush: "At the same
time we are ready to concede, that there is not only a resem--
blanee, but an actual and intimate relation, between the states
of the clairvoyants and of Swedenborg. They both rest to such
A decree ou the common laws or potentialities of our nature, that
the case of the former makes that of the latter altogether credi
ble. There is in both a species of awakening of an interior spir
ited i'aculty ; or, as it is more frequently termed, the opening of
an iutetioi spiritual sense, which doubtless depends upun the op-
. era won of a common law. At the same time, it would be emi-
nentiy unjust to overlook the marked distinctions which he hiui-
*¦.'•:{' J.-iys down between them, and to confound the lower with
the >u\::>.."..r manifestations. It is obvious that Swedenborg recog-
n\.xal an immense difference between the power with winch he
was gifted, and that which is developed in the case of clairvoy-
atire. tie speaks with the knowledge of one who had expe
rienced both . for lie tells us that although he was three or four
times *let into7 what 'was virtually the magnetic state, it was
only thut he might know the nature of it, while his ordinary
state was Incomparably more elevated, as was plainly required
by tile ends which were to be answered by it." And in reference
to the extreme danger of conversing with spirits, and Sweden
borg's experience of their falsity, subtlety, and cunning, of
which copious extracts are given in the Compendium, the Pro
fessor concludes thus : — -
. " From alt this the grounds will be apparent on which the men
of tlie New Church unanimously refuse to admit, that Sweden
borg's ecstatic state, psychologically considered, is to be re
garded as but a peculiar form or phase of the ordinary Mesmeric
state, and therefore that his visions are no more to be deemed the
embodiment of revealed verities, clothed with the authority of
heaven, than those of the Seeress of Provost, or any other lucid
subject of these mysterious workings of the inly awakened
spirit. To their estimate he stands before the world in entirely
another character. Although they profess not to comprehend
the real intrinsic nature of the effect wrought upon his spirit, to
enable him to hold converse with the spiritual world, yet they
have no hesitation to declare, that they regard it as substantially
the same as that which distinguished the ancient prophets, when
* their eyes were opened and they beheld the visions of God.'
The intuitions of clairvoyance they put in entirely another cate
gory. Though referable in the first instance to the same inher
ent capability — the same psychical potency — with that on
which the ecstacies of the prophets rest, yet the conditions under
which the faculty is developed in the respective cases, puts a
heaven-wide difference between them and also between their
results." — Bush's l* Mesmer and Swedenborg," pp. 33, 34.
To which we would add, that although in our day there is
getting lo be a species of clairvoyance without the aid of a mag-
netizer, yet it is usually accompanied with the sleep, more or
less full, of the bodily senses, and where it is not, as happens
sometimes in brief and passing glances of spiritual things, yet
it is fitful and evanescent, and is by no means to be compared
with that constant and abiding experience of Swedenborg, fur
nearly thirty years, of which the evidence is presented in his
writings. y
But we ask attention to a more radical and philosophical ac
count of the matter. Clairvoyance is nothing but the sight of a
man's spirit, generally accompanied, indeed, with a correspond
ing elevation of the whole man — reason, memory, imagination,
affection, all the faculties and powers of the spirit. So that it is
sometimes denominated the " superior state." But it is to be
observed, that every man comes into such a state at death. At
least, every good man. And both good and bad, wise and fool
ish, all come into the clairvoyant state, that is, into mere spirit
ual sight, and the corresponding clearness and expansion of
many of the faculties, as soon as the spirit is released from the
body. This state, then, when it occurs in tiiis world, is not
" superior," only so far as the person is superior who is sub
mitted to if. It is only a partial death — a partial closing up of
the senses of the body, that the spirit may come into that liberty
u-hicn it will by entire and natural death. Now then, tools and
|)h4osophers, virtuous and victims, every grade of humanity,
ci me into the " superior state " (>ave (lie expression !) by pass
ing i ut of the body. And h it much different, when this state
i.s tuduced by artificial, or occurs by abnormal means, in the
btKiy i It caanot even be sofull And free a state ; for death gives
(.!.(<.¦<¦ liberty and expansion, so iar as tlte spirit admits of it, but
in this world, such states are mure or less clouded by the bodily
organization. And facts abundantly show, that so far from be
ing a ** superior " state, it i.-, both theoretically and practically,
inferior to that of many healthy and well-proportioned minds
who never make any pretensions to such a state. All its advan
tages are, the occasional tight of spirits, and the experience of
some things pertaining to the .spiritual world, which this peculiar
andpiirtialeiifranchisementofthespiritu.il powers enable them
to have. But by no means does it admit (hem to c>..rie. t views
of the moral condition of men or spints, nor uf in must divine
truths. It is nothing but a natural state, after all. It is spiritual,
as distinguished from the exeri^e of the mere bodily senses, but
not spiritual in respect to the higher or more interior mental and
moral states.
In short, it is one thing to have the spiritual sight opened, with
the usual accompaniments of the comparatively elevated clair-

race, for it is believed that angels were created
from the beginning, and that thence was neaven ;
and that the devil or satan was an angel of light,

voyant or " superior " state j and it is another thing to have the
spiritual decree in the mind opened.* For there arc three degrees
of the mind, the natural, the spiritual, and the celestial j sepa
rated, not by continuity of one into the other, as shade into lighr,
or gross into pure, but by a disrete distinction, that is, by a dis
tinct separation according to degrees, as end, cause, and effect.
See, under head of " Discrete and Continuous Degrees," in the
Compendium, 1795-1814. Now, although Swedenborg affirms
that (t the man in. whom the spiritual degree is open, may come
into angelic wisdom by laying asleep ihe sensations of the body, and
by influx from above into the spiritual [principles] of his mind,"
yet he nowhere affirms this of those who have not tlie spiritual
degree opened. By coming into angelic wisdom, is not meant
merely to possess it in the interi rs of the mind, for "a man may
be elevated to it, and possess it while he lives in the world ; but
still he does not come into it till after death." — D, L. W. 239.
Therefore we may conclude, that by coming into angelic wisdom
by laying asleep the sensations of the body, is meant an exceptional
experience, by which a man in the world may really see, not
only spirits, but angels of the Lord, and have intercourse with
them, and an understanding of their wisdom. But note bow
particular is Swedenborg in saying that the man in whom the
spiritual degree is opened, may thus come into such wisdom.
Of course we conclude, and not merely by his saying it, that no
others can. And herein consists the great mistake of the clair
voyants, and of the much boasted " superior condition." They
have not the spiritual degree of the mind opened. And it is
never opened, but by regeneration from the Lord. These, there
fore, although they may sleep ever so soundly, as to externals,
either by self-induced or foreign means, and thereby acquire a
kind of spiritual sight, yet they can never come into truly spirit
ual and angelic wisdom.' These, 'therefore, are mere spiritual
naturalists, or abnormal seers, whose state in this respect is not
near so full as it will be when they sleep the sleep of death, and
whose wisdom may be judged of by the variety of souls who do
thus get fairly out of the body !
Now, herein consists the mighty difference between Sweden
borg and all our modern seers and seeresses. He was not a mere
clairvoyant, or one abnormally wrought upon, to tlie partial ele
vation of his natural spiritual powers) although he occasionally
fell into states of trance ; nor was he one, who, as some now
undoubtedly do, enjoyed but brief and passing, although' more or
less truly spiritual states ; but he was one, who, by an immense
natural endowment at birth, and by unprecedented advancements
in natural science and philosophy, and by the purity and sanctity
of his life, at last came really into the spiritual degree of his mind,
if not into the celestial ; and with this qualification, had also his
spiritual senses opened, but had the use of his natural senses at
the same time, and this for the space of nearly thirty years. As
a consequence of all this, he had the privilege of a high, con
stant, and open angelic intercourse, and to crown the whole, the
supereminent advantage of the personal appearance and instruc
tion of the Lord Himself. So that he was not, generally speak
ing, an abnormal phenomenon, being, as he says, let into a state
designated by being " taken out of tlie body," only " two or
three times," that he might know the nature of if j but he was
the prepared and appropriate subject of the Lord's illumination,
and of most unparalleled wisdom. When clairvoyance can
make out a case like this, it will be full in time to compare
notes. That he had the power of clairvoyance, we do not wish to deny ;
his seeing the fire at Stockholm, while he was at Gottenburg, may
be an instance ; the greater gifts may include the lesser, but the
lesser cannot include the greater ; but that this was his ordinary
state, and that he was nothing more than this,we do deny j he was,
at least, a whole discrete degree, if not two, above it ; and he is not,
for a moment, to be mixed up or confounded with any such merely
natural phenomena. None can understanding^ read his works,
and so mistake his gifts and calling. In particular, how perfectly
inconsistent are his wonderful, connected, and consecutive unfold
ings of the interior contents of the Word, with a faculty like clair
voyance! What power but the. Lord's own aid to the under
standing of his own Word, could evolve so amazing and system
atic a mystery as the Apocalypse Revealed.' We are sure that
we are right in thus completely discreting his powers from all
comniun or merely natural phenomena. And as before observed*,
not only discreting his powers, but adding to his highly^-prepared
condition, the especial presence and illumination of the Lord.
And we have been thus particular in the consideration oi his
state, because of the immense importance of the subject, and be
cause of the too prevalent idea, at the present day, oi Sweden
borg as a mere clairvoyant, not fully emancipated from the old
theology ! He undoubtedly had his imperfections j we do not
wish to claim a godlike infallibility for him; and. to conclude
tiiis long note, while we fully concede, " not only a resemblance,
but an actual and intimate relation, between the states " of seme
of the higher stages of clairvoyance, and some of the states oi
Swedenborg; and not only this, but between some brief and
passing intromissions into a truly spiritual state, which some are
now beginning to enjoy, as the men of old we are assured did,
and that abiding and exalted state of our author; we are still-
willing to rest the whole controversy, both as to the similarity
and the heaven-wide dissimilarity, on the profound and splendid
evidence which shines through thirty volumes, and nearly as
many years, of the most transcendent human genius and divine
illumination. Sure we are, that all the gold of our modem lu
minaries becomes dim in the comparison, and their most fine
gold is not to be compared to him. Compiles.,

WRITINGS OF "EMANUEL SWEDENBORG.

219

but because he became rebellious, he was cast
down with his crew, and that thence was hell.
Angels wonder exceedingly that there should be
such a belief in the Christian world, and still more
that they should know nothing at all concerning
heaven, when yet that is the primary of doctrine
in the church : and because such ignorance pre
vails, they rejoiced in heart that it had pleased the
Lord now to reveal to mankind many things re
specting heaven, and also respecting hell, and
thereby as far as possible to dispel the darkness,
which is daily increasing, because the church has
come to its end. Wherefore they wish that I
should assert from their mouths, that in the uni
versal heaven there is not one angel who was so
created from the beginning, nor in hell any devil
who was created an angel of light and cast down :
but that all, both in heaven and in hell, are from
the human race ; in heaven those who lived in the
world in heavenly love and faith, in hell those who
lived in infernal love and faith. Also that hell in
the whole complex is what is called the devil and
satan ; that hell which is to the back, where are
those who are called evil genii, is called the devil,
and that hell which is in front, where are those
who are called evil spirits, satan. — H. H. 311.
988. That no angel could exist, except from a
man born in the world, and that this is according
to divine order, will be seen from the following
considerations : 1. That in man there is an an
gelic mind. 2. That such a mind cannot be formed
except in man. 3. Neither can it be procreated,
and by procreations be multiplied. 4. That spirits
and angels hence derive the capacity of subsisting
and living to eternity. 5. And of being adjoined and
conjoined to the human race. 6. Whereby heaven
can exist, which was the end of creation. That in
man there is an angelic mind. It is a thing known
in the Christian world, that man is born for heaven,
and that also, if he lives well, he will come into
heaven, and be there consociated with the angels,
as one of them ; likewise that a soul or mind of
such a quality has been given to him, and which is
to live forever, and that that mind, viewed in itself,
is wisdom from the Lord grounded in love to Him,
and that the angels have also a like mind ; hence
it is evident, that in man there is an angelic mind :
add to this, that that mind is the man himself, for
every man is a man by virtue of that mind, and
such a man as that mind is ; the body with which
that mind is clothed and encompassed in the
world, in itself is not a man, for the body cannot
enjoy wisdom from the Lord and love Him from
itself, but from its mind, for also it is separated
and rejected when the mind is about to depart and
become an angel. The reason why then also man
comes into angelic wisdom, is, because the superior
degrees of the life of his mind are opened ; for
every man has three degrees of life ; the lowest
degree is natural, and man is in it during his abode
in the world ; the second degree is spiritual, and
in that degree is every angel in the inferior heav
ens ; the third degree is celestial, in which is every
angel in the superior heavens, and man is an angel
in proportion as the two superior degrees are
opened in him in the world by wisdom from the
Lord, and by love to him ; nevertheless he does
not know in the world that those degrees are
opened, until he is separated from the first degree
which is natural, and the separation is effected by
the death of the body. That he is then wise as an
angel, although not in the world, it has been given
me both to see and hear ; there were seen in the
heavens several of each sex, who were known to

me in the world, and who, whilst they lived in the
world, simply believed those things which are
from the Lord in the Word, and faithfully lived
according to them ; and they were heard in heaven
speaking things ineffable, as it is said of the angels.
That such a mind cannot be formed except in man.
The reason is, because all divine influx is from
first principles into last, and by connection with
thejast into middle principles, and thus the Lord
connects all things of creation, on which account
also He is called the First and the Last; this too
was the reason why He came into the world, and
put on a human body, and likewise glorified Him
self therein, that from first principles and at the
same time from last He may govern the universe,
both heaven and the world. That it is agreeable
to the law of divine order, that all things from niti-
mates should return to the first principle from which
they are derived ; this may be seen from every thing
created in the world ; for seed is the first principle
of a tree : this latter rising out of the earth from
the former, growing into branches, blossoming,
producing fruits, and storing up seed in them, re
turns thus to the principle from which it was de
rived ; the case is the same with every shrub, plant
and flower. The seed also is the first principle of
an animal ; this is formed for the birth either in
the matrice or in the egg, afterwards it grows and
becomes a like animal, and also, when it comes to
maturity, it has seed in itself; thus every thing in
the animal kingdom, as well as every thing in the
vegetable, rises from its first principle to the last,
and from the last rises again to the first from which
it was derived. The case is similar in man, but
with the difference, that the first principle of an
animal and a vegetable is natural, and that there
fore, when it returns to its first principle, it relapses
into nature ; whereas the first principle of man is
spiritual, like to his soul, receptible of the divine
love and the divine wisdom ; this, separated from
the body, lapsing into nature must needs return to
the Lord, from whom it has life. Other types of
this fact exist also in both kingdoms, the vegeta
ble and the animal ; in the vegetable from their
resuscitation out of ashes, and in the animal from
the metamorphosis of worms into chrysalises and
butterflies. That an angelic mind cannot be pro
created, and by procreations, multiplied, except in
man. He who is acquainted with the quality of
substances in the spiritual world, and with the re
spective quality of matters in the natural world,
may easily see that there is not given any procre
ation of angelic minds, except in those and from
those who inhabit the earth, the ultimate work of
creation; but whereas it is unknown what the
quality of substances in the spiritual world is in
respect to matters in the natural world, it shall
now be declared : substances in the spiritual world
appear as if they were material, but still they are
not so, and inasmuch as tbey are not material,
therefore they are not constant, being correspond
ences of the affections of the angels, and being
permanent with the affections of the angels, and
disappearing with them ; similar would have been
the case with the angels if they had been created
there ; but moreover with the angels there is not
given, neither can be given, procreation and thence
multiplication, except what is spiritual, which is
that of wisdom and love, such also as is that of the
souls of men, who are generated anew or regen
erated ; but in the natural world there are matters,
by which and from which procreations and after
wards formations can be effected, thus multiplica
tions of men and thence of angels. That spirits

220

COMPENDIUM OP THE THEOLOGICAL AND SPIRITUAL

and angels hence derive a capacity of subsisting and
living forever. The reason is, because an angel
and a spirit, in consequence of being first born a
man in the world, derives subsistence : for he de
rives from the inmost principles of nature a me
dium with himself between what is spiritual and
what is natural, by which he is bounded to sub
sistence and permanence, having relation by the
latter to those things which are in nature, and
having also a principle corresponding to those
things : hereby also spirits and angels can be ad
joined and conjoined to the human race ; for there
is conjunction, and where conjunction is there
must be also a medium : that there is such a me
dium, the angels know, but whereas it is from the
inmost principles of nature, and the expressions
of all languages are from its ultimates, ft can only
be described by things abstracted. From these
considerations it now follows, that the angelic
heaven, which was the end of creation, no otherwise
existed, thus that the human race is its seminary
and supply. — D. W. 8.
Concerning the Heathen, and other Nations
and People out of the Church, in Heaven.
989. It is a common opinion, that they who are
born out of the Church, and who are called Pagans
and Gentiles, cannot be saved, by reason that they
have not the Word, and thus are ignorant of the
Lord, without whom there is no salvation.' But
still, that these also are saved, may be known from
this alone, that the mercy of the Lord is universal,
that is, extends to every individual man ; that they
are equally born men, as those who are within the
Church, who are comparatively few, and that it is
no fault of theirs that they are ignorant of the
Lord. What, therefore, their state and lot is in
the other life, by the Divine mercy of the Lord,
was made known to me.
990. I have been instructed by many things, that
the Gentiles who have led a moral life, and have
been obedient, and have lived in mutual charity,
and have received according to their religious
[belief.] somewhat like conscience, are accepted in
another life, and are there instructed by the angels
with the utmost care in the goods and truths of
faith. When they are instructed, they behave
themselves modestly, intelligently, and wisely, and
easily receive and imbibe, for they have formed to
themselves no principles contrary to the truths of
faith, which are to be dispersed, still less scandals
against the Lord, as is the case with many Chris
tians who have led a life of evil ; moreover, such
Gentiles hold no hatred towards others, do not re
venge injuries, nor weave cunning stratagems and
artifices, yea, they wish well to Christians, although
Christians on their part despise them, and even do
them injury to the utmost of their power; but
these are delivered by the Lord from their unmer-
cifulness, and are protected. For with respect to
Christians and Gentiles in another life, the case
is this ; Christians, who have acknowledged the
truths of faith, and at the same time have led a life
of good, are accepted before Gentiles, but such
Christians at this day are few in number ; whereas
Gentiles, who have lived in obedience and mutual
charity, are accepted before Christians who have
not led a good life. For all persons, throughout
the universe are, of the mercy of the Lord, ac
cepted and saved, who have lived in good, good
itself being that which receives truth, and the good
of life being the very ground of the seed, that is,
of truth ; evil of life never receives it ; although
they who are in evil should be instructed a thou

sand ways, yea, the instruction should be most per-'
feet, still the truths of faith with them would enter
no farther than into the memory-, and would not
penetrate into the affection, which is of the heart ;
wherefore also the truths of their memory are dis
sipated, and become no truths in another life. —
A. C. 2589, 2590.
991. There are among gentiles, as among Chris
tians, both wise and simple ; that I might be in
structed as to their quality, it has been given me
to speak with both, sometimes for hours and days :
but at this day there are no such wise ones as in
ancient times, especially in the ancient church,
which was diffused over a great part of Asia, from
which religion emanated to many nations. That I
might know what they were, it has been granted
ine to have familiar conversation with some of
them. There was a certain one with me, who for
merly was among the wiser ones, and thence also
known in the learned world, with whom I con
versed on various subjects ; it was given me to
believe that it was Cicero. And because I knew
that he was a wise man, I conversed with him con
cerning wisdom, concerning intelligence, concern
ing order, concerning the Word, and lastly con
cerning the Lord. Concerning wisdom he said,
that no other wisdom is given than that which is
of life, and that wisdom cannot be predicated of
any thing else. Concerning intelligence, that it is
from wisdom. Concerning order, that order is
from the Supreme God, and that to live in that
order is to be wise and intelligent. As to the
Word, when I read to him something from the
propheticals, he was exceedingly delighted, es
pecially with this, that each of the names and
each of the words signified interior things, wonder
ing greatly that the learned at this day are not de
lighted with such study. I perceived manifestly
that the interiors of his thought or mind were
open : he said that he could not be present, because
he perceived something more holy than he could
bear, for he was so affected interiorly. At length
I spoke with him concerning the Lord, saying that
He was born a Man, but conceived of God, and
that he put off the maternal human, and put on a
Divine Human, and that it is He who governs the
universe. To this he replied, that he knew sev
eral things respecting the Lord, and perceived in
his way, that if mankind was to be saved, it could
not have been otherwise effected. In the mean
time some bad Christians infused various scandals ;
but he did not regard them, saying that it was not
strange, because in the life of the body they had
imbibed unbecoming ideas on the subject, and
that, until such ideas were dispersed, they could
not admit things which confirm, as those do who
are in ignorance. — H. H. 322.
992. But as to what concerns the gentiles of the
present day, they are not so wise, but most of thein
are simple in heart ; yet still those of them who
have lived in mutual charity receive wisdom in the
other life : of whom it is allowed to adduce an ex
ample or two. When I read the xvii. and xviii.
chapters of Judges, concerning Micah, that the
sons of Dan took away his graven image, the Ter-
aphim, and the Levite, then there was a spirit from
the gentiles present, who in the life of the body
had adored a graven image : when he attentively
heard what was done to Micah, and in what grief
he was on account of his graven image, which the
Danites took away, he also was so much grieved
that he scarcely knew what to think, by reason of
interior grief: this grief was perceived, and at the
same time was perceived the innocence in all his

WRITINGS OF EMANUEL SWEDENBORG.

221

affections. Christian spirits also were present, and
they observed, and wondered that the worshipper
of a graven image should be moved with so great
affection of mercy and of innocence. Afterwards
good spirit^spoke with him, saying, that a graven
imtge should not be worshipped, and that he could
understand this because he was a man ; but that,
separate from a graven image, he ought to think
of God the Creator and Governor of the universal
heaven and the universal earth, and that that God
was the Lord. When this was said, it was given
to perceive the interior affection of his adoration,
which was communicated to me, and was much
more holy than with Christians. From which it
may be manifest, that the gentiles come into
heaven more easily than Christians at this day, ac
cording to the words of the Lord in Luke : " Then
shall thsy come from the east and the west, and
from the north and the south, and shall sit down in
th : kingdom of God. And lo, there are last who
shall be first, and there are first who shall be last,"
xiii. 29, 30. For in the state in which that spirit
was, he could be imbued with all things of faith,
and receive them with interior affection ; there was
with him the mercy which is of love, and in his
ignorance there was innocence ; and when these
are present, all things of faith are received as it
were • spontaneously, and this with joy. He was
afterwards received among the angels. — H. H.
324. '
993. It is common for gentiles who have adored
any god under an image or statue, or any graven
thing, when they come into the other life, to be in
troduced to some who are in the place of their
gods or idols, in order that they may put away
their fantasies ; and when they have been with
them for some days, they are removed thence.
Those who have adored men, are also sometimes
introduced to them, or to others in the place of
them ; as many of the Jews, to Abraham, Jacob,
Moses, and David : but when they perceive that
they are men like others, and that they cannot af
ford any aid, they are ashamed, and are carried to
thiiir own places, according to their lives. Among
the gentiles in heaven, the Africans are most be
loved, for they receive the goods and truths of
heaven more easily than others : they wish es
pecially to be called obedient, but not faithful ;
th'jy say that Christians, because they have the
doctrine of faith, may be called faithful, but not
tbey, unless they receive it, or, as they say, are able.
to receive it. — H. H. 326.
994. I heard a kind of sonorous choir, but denser
than usual, and from the sound I knew that it con
sisted of Gentiles ; it was told me by the angels,
that they were Gentiles who had been resuscitated
three or four days before; the choir, or chorus,
was heard for several hours, and it was perceiv
able, even during that short time while they were
heard, that they were more and more perfected ;
being much surprised at this, I was told, that they
can be initiated into choirs, thus into harmony and
agreement, in the space of a single night, whereas
very many Christians' can scarcely be. in,, thirty
years.— A. C. 2595.
995. There was also another among the Gen
tiles, who had lived in the good of charity, and
when he heard the Christian spirits reasoning
concerning • what was to be believed, (spirits
reason together much more fully and acutely than
men do, especially about goods and truths, because
these things appertain to another life,) he wondered
at their disputes, and said that he did not wish to
hear them, for that they reasoned from fallacies,

instructing them thus, " If I am good, from what
is good I can know the things that are true, and
what I do not know, I can receive." — A. C. 2599.
996. There are gentiles, who, when they lived
in the world, knew both from conversation and re
port, that Christians lead bad lives, as in adultery,
in hatred, in quarrelling, in drunkenness, and the
like, which they abhorred, because such things are
contrary to their religion. These in the other life
are more afraid than others of receiving the truths
of faith ; but they are instructed by angels, that
the Christian doctrine, and the faith itself, teaches
altogether otherwise, yet that Christians live less
according to their doctrinals than the gentiles.
When they perceive these things, they receive the
truths of faith, and adore the Lord, but more tar
dily. — H. H. 325. Infants in Heaven.
997. It is the belief of some, that only the in
fants who are born within the church come into
heaven, but not those who are born out of the
church ; because, they say, the infants within the
church are baptized, and by baptism initiated into
the faith of the church : but they do not know,
that no one has heaven or faith by baptism; for
baptism is only for a- sign and memorial that man
is to be regenerated, and that he- can be regener
ated who is bom within the church, since there is
the Word, where are the divine truths by'-which
regeneration is effected, and there the Lord is
known, from whom regeneration is. Let them
know, therefore, that every'infant, wheresoever he
is born, whether within the church or out of it,
whether of pious parents or of impious, when he
dies is received by the Lord, and is educated in
heaven, and according to divine order is taught
and imbued with the affections of good, and by
them with the knowledges of truth ; and after
wards, as he is perfected in intelligence and wis
dom, he is introduced into heaven, and becomes an
angel. Every one who thinks from reason, may
know that no one is born for hell, but all for
heaven, and that man himself is in fault, that he
comes into hell ; but that infants can as yet be in
no fault.
998. Infants who die, are equally infants in the
other life : they have a like infantile mind, a like
innocence in ignorance, and a like tenderness in
all things ; they are only in the rudiments of the
capacity of becoming angels ; for infants are not
angels, but they become angels. For every one
who goes out of the world, is in a like state of his
own life ; an infant in the state of an infant, a child
in the state of a child ; a youth, a man, an old man,
in the state of a youth, of a man, and of an old
man : but the state of each one is afterwards
changed. But the state of infants exceeds the
state of all others in this, that they are in inno
cence, and that evil from actual life is not yet
rooted in them ; innocence also is such, that all
things of heaven may be implanted in it, for inno
cence is the receptacle of the truth of faith and of
the good of love.
999. The state of infants in the other life is
much better than the state of infants in the world,
for they are not clothed with an earthly body, but
with a like body as the angels. The earthly body
in itself is heavy ; it does not receive its first sen
sations and first motions from the interior or spirit
ual world, but from the exterior or natural world ;
therefore infants in the world must learn to walk,
to move their limbs, and to speak, yea, their
senses, as seeing and hearing, must be opened by

222

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

use. It is otherwise with infants in the other life ;
because these are spirits, they act immediately ac
cording to their interiors: they walk without prac
tice; they speak also, but at first from general
affections, not yet so well distinguished into ideas
of thoughts; but in a short time they are initiated
also into these, and this because their exteriors are
homogeneous with their interiors.
1000. Infants, as soon as they are raised up,
which takes place soon after their decease, are
taken into heaven, and delivered to angels who are
of the female sex, who in the life of the body ten
derly loved infants, and at the same time loved
God : these, because in the world they loved all
infants from a sort of maternal tenderness, receive
them as their own, and the infants also, from an
innate disposition, love them as their own mothers.
There are as many infants with each one, as she
desires .from a spiritual parental affection. This
heaven appears in front over against the forehead,
directly in the line or radius in which the angels
look to the Lord : the situation of that heaven is
there, because all infants are under the immediate
auspices of the Lord ; also the heaven of inno
cence, which is the third heaven, flows in with
them. 1001. Infants are of different dispositions ; some
are of the disposition of the spiritual angels, and
some of the disposition of the celestial angels :
the infants who are of a celestial disposition ap
pear in that heaven to the right ; those who are of
a spiritual disposition appear to the left. All in
fants, in the Greatest Man, which is heaven, are
in the province of the eyes ; those in the province
of the left eye, who are of a spiritual disposition,
and those in the province of the right eye, who are
of a celestial disposition : and this because the
Lord appears to the angels who are in the spiritual
kingdom before the left eye, and to those who are
in the celestial kingdom before the right eye.
From this fact, that infants are in the province of
the eyes in the Greatest Man or heaven, it is also
evident that infants are under the immediate sight
and auspices of the Lord.
1002. How infants are educated in heaven, shall
also be told in few words. From their tutoress
they learn to speak ; their first speech is merely a
sound of affection, which by degrees becomes
more distinct, as the ideas of thought enter ; for
the ideas of thought from the affections constitute
all angelic speech. Into their affections, which all
proceed from innocence, are first insinuated such
things as appear before their eyes, and are delight
ful ; and as these things are from a spiritual ori
gin, the things of heaven flow into them at the
same time, by which their interiors are opened,
and thus they are daily perfected. After this first
age is past, they are transferred into another
heaven, where they are instructed by masters ; and
so on.
1003. Infants are instructed principally by rep
resentatives adequate to their capacities, the beauty
of which, and at the same time the fulness of wis
dom from within, exceed all belief; thus by de
grees is insinuated into them intelligence, which
derives its soul from good. It is here allowed to
mention two representatives which it was granted
me to see, from which it may be concluded as to
the rest. First, they represented the Lord rising
from the sepulchre, and at the same time the uni
tion of his Human with the ' Divine ; which was
done in a manner so wise as to exceed all human
wisdom, and at the same time in an innocent in
fantile manner. They also presented the idea of a

sepulchre, but not at the same time the idea of the
Lord, except so remotely that it was scarcely per
ceived that it was the Lord, only as it were at a
distance, because in the idea of a sepulchre there
is something funereal, which thpy thu* removed;
Afterwards they cautiously admitted into the sep
ulchre something atmospherical, appearing stiU as
thin watery, by which they signified, also by a be
coming removal, spiritual life in baptism. After
wards I saw represented by them the descent of
the Lord to the bound, and his ascent with the
bound into heaven, and this with incomparable
prudence and piety ; and, what was infantile, they
let down small chords, almost invisible, very soft
and tender, by which they raised up the Lord in
his ascent ; always in a holy fear, lest any thing
in the representative should border upon any thing
in which there was not the spiritual celestial : be
sides other representatives in which they are, and
by which they are brought into the knowledges of
truth and the affections of good, as by plays suita
ble to the minds of infants.
1004. How tender their understanding is, was
also shown. When I prayed the Lord's prayer,
and they then flowed from their intellectual into
the ideas of my thought, it was perceived that
their influx was so tender and soft, as to be almost
of affection alone ; and at the same time it was
then observed, that their intellectual was open even
from the Lord, for what proceeded from them was
like something transfluent. The Lord also flows
into the ideas of infants chiefly from the inmosts,
for nothing closes those ideas, as with adults, no
false principles obstructing the understanding of
truth, nor any life of evil obstructing the reception
of good, and thus the reception of wisdom. From
these things it may be manifest, that infants do not
come instantly after death into an angelic state,
but that they are successively introduced by the
knowledges of good and truth, and this according
to all heavenly order ; for the very least things of
their disposition are known to the Lord, wherefo.e,
according to all and each of the movements of
their inclination, they are led to receive the truths
of good and the goods of truth.
1005. How all things are insinuated into thorn
by delightful and pleasant things, which are suited
to their genius, has been also shown to me ; for it
was given me to see infants handsomely clothed,
having around the breast garlands of flowers, re
splendent with the most beautiful and heavenly
colors, and likewise around their tender arms.
Once it was also given me to see infants with thoir
tutoresses, together with virgins, in a paradisi.ic il
garden beautifully adorned, not so much with trees
as with laurel espaliers, and thus porticoes with
paths conducting towards the interior parts; the
infants themselves were then clothed in like man
ner, and when they entered, the flowers above the
entrance glittered most joyfully. Hence it may
be manifest what delights they have, and also that
by things pleasant and delightful they are intro
duced into the goods of innocence and charity,
which goods are by those things continually insin
uated into them from the Lord.
1006. It was shown me, by a mode of communi
cation familiar in the other life, what the ideas of
infants are when they see any objects ; they were
as if each and every object were alive ; whence in
every idea of their thought there is life. And it
was perceived, that infants on earth have nearly
the same ideas when they are in their little plays,
for as yet they have not reflection, such as adults,
have, as to what is inanimate.

WRITINGS OF EMANUEL SWEDENBORG.

223

1007. It was said above, that infants are of a
genius either celestial or spiritual: those who are
of a celestial genius are well distinguished from
those who are of a spiritual genius. The former
think, speak and act very softly, so that scarcely
any thing appears but what flows from the good
of love to the Lord and towards other infants ; but
the latter not so softly, but in every thing with
them there is manifested something vibratory like
the fluttering of birds ; which is also evident from
their indignation, and from other things.
1008. Many may suppose that infants remain
infants in heaven, and that they are as infants
among the angels. Those who do not. know what
an angel is, may have been confirmed in that opin
ion, from the images here and there in temples,
where angels are exhibited as infants. But the
case is altogether otherwise: intelligence and
wisdom make an angel, and so long as infants have
not intelligence and wisdom, they are indeed with
angels, yet they are not angels ; but when they
are intelligent and wise, then first they become
angels ; yea, what 1 have wondered at, then they
do not appear as infants, but as adults, for then
they are no longer of an infantile genius, but of a
more adult angelic genius ; intelligence and wis
dom produce this effect. The reason that infants,
as they are perfected in intelligence and wisdom,
appear more adult, thus as youths and young men,
is, because intelligence and wisdom are essential
spiritual nourishment ; therefore the things which
nourish their minds also nourish their bodies, and
this from correspondence ; for the form of the body
is but the external form of the interiors. It is to
be known that infants in heaven do not advance in
age beyond early youth, and stop there to eternity.
That I might know for certain that it is so, it has
been given me to speak with some who were edu
cated as infants in heaven, and who had grown up
there ; with some also when they were infants, and
afterwards with the same when they became
youths : and from them I have heard the course of
their life from one age to another.
1009. The innocence of infants is not genuine
innocence, because it is as yet without wisdom :
genuine innocence is wisdom, for so far as any one
is wise, so far he loves to be led by the Lord ; or
what is the same, as far as any one is led by the,
Lord, so far he is wise. Infants therefore are led
on from external innocence, in which they first
are, which is called the innocence of infancy, to
internal innocence, which is the innocence of wis
dom. This innocence is the end of all their in
struction and progress; wherefore, when they
come to the innocence of wisdom, the innocence
of infancy, which in the mean time had served
thein for a plane, is then conjoined to them.
1010. I have spoken with angels concerning in
fants, whether they are pure from evils, because
they have no actual evil, like adults : but it was
told me that they are equally in evil, yea, that they
also are nothing but evil; but that they, like all
angels, are withheld from evil and held in good by
the Lord, so that it appears to them as if they were
in good of themselves. Wherefore also infants,
after they become adults in heaven, lest they
should be in a false opinion concerning themselves,
that the good with them is from them and not from
the Lord, are sometimes let back into their evils,
which they have received hereditarily, and are left
in them, until they know, acknowledge, and be
lieve, that the case is so. A certain one also who
had died an infant, but who grew up in heaven,
was of a similar opinion, (he was the son of a

certain king ;) wherefore he was let back into the
life of evils in which he was born ; and then I per
ceived, from the sphere of his life, that he had a
disposition to domineer over others, and that be
esteemed adulteries as nothing, which evils he had
derived hereditarily from his parents ; but after he
had acknowledged that he was such, he was then
again received among the angels, with whom he
was before. No one in the other life ever suffers
punishment on account of hereditary evil, because
it is not his, thus it is not his fault that he is such ;
but he suffers on account of the actual evil which
is his own, thus as far as he has appropriated to
himself hereditary evil by actual life. That in
fants, when they become adult, are let back into a
state of their hereditary evil, is not therefore that
they may suffer punishment for it ; but that tbey
may know, that of themselves they are nothing
but evil, and that by the mercy of the Lord they
are taken from the hell which is with them into
heaven, and that they are in heaven, not from any
merit of their own, but from the Lord ; and thus
that they may not boast before others of the good
which is with them, for this is contrary to the good
of mutual love, as it is contrary to the truth of
faith. 1011. Several times when some infants have
been together with me in choirs, when they were
as yet altogether infantile, they were heard as
something tender and inordinate, so that they did
not yet act as one, as they do afterwards, when
they have become more adult; and, what I won
dered at, the spirits with me could not refrain from
leading them to speak ; such desire is innate in
spirits. But it was each time observed that the
infants resisted, not being willing so to speak ; the
resistance and repugnance, which was with a spe
cies of indignation, I have often perceived : and
when any liberty of speaking was given them,
they said only that it is not so. I have been in
structed that such is the temptation of infants,' in
order that they may learn and get accustomed not
only* to resist what is false and evil, but also that
they may not think, speak, and act from another,
consequently that they may not suffer themselves
to be led by any other than the Lord alone.
1012. From the things which have been stated,
it may be evident what the education of infants is
in heaven, namely, that by the intelligence of truth
and the wisdom of good they are introduced into
angelic life, which is love to the Lord and mutual
love, in which is innocence. But how contrary
the education of infants on earth is, with many,
may be evident from this example : I was in the
street of a great city, and I saw little boys fight
ing with each other ; a crowd flocked around,
which beheld this with much gratification, and I
was informed that the parents themselves excite
their little boys to such combats. The good spir
its and angels, who saw those things through my
eyes, felt such aversion at it, that I perceived their
horror ; and especially at this, that the parents in
cited them to such things ; saying, that thus in the
earliest age parents extinguish all the mutual love,
and all the innocence, which infants have from the
Lord, and initiate them into hatred and revenge ;
consequently, that tbey by their own efforts ex
clude their children from heaven, where is nothing
but mutual love. Let parents, therefore, who wish
well to their children, beware of such things.
1013. What the difference is between those who
die infants and those who die adults, shall also be
told. Those who die adults, have a plane acquired
from the earthly and material world, and they cany

224

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

it with them. This plane is their memory and its
corporeal natural affection : this remains fixed, and
is then quiescent ; but still it serves their thought
after death for an ultimate plane, for the thought
flows into it. Hence it is, that such as that plane
is, and such as is the correspondence of the ra
tional with the things which are there, such is the
man after death. But infants who die infants, and
are educated in heaven, have not such a plane, but
a spiritual natural plane, since they derive nothing
from the material world and the earthly body ;
wherefore they cannot be in so gross affections
and thence thoughts, for they derive all things
from heaven. Moreover infants do not know that
they were born in the world, wherefore they be
lieve that they were born in heaven ; whence they
do not know of any other nativity than spiritual
nativity, which is effected by the knowledges of
good and truth, and by intelligence and wisdom,
from which man is man ; and because these are
from the Lord, they believe, and love to believe,
that they are of the Lord Himself. But still the
state of men who grow up on earth, may become
equally as perfect as the state of infants who grow
up in heaven, if they remove corporeal and earthly
loves, which are the loves of self and the world,
and in their place receive spiritual loves. — H. H.
329-345. The Wise and Simple in Heaven.
1014. All are received into heaven, who have
loved truth and good for the sake of truth and
good : those therefore who have loved much, are
they who are called wise, but those who have loved
little, are they who are called simple.
1015. It is believed in the world, that those who
know many things, whether it be from the doc
trines of the church and the Word, or from sci
ences, see truths more interiorly and acutely than
others, thus that they are more intelligent and
more wise ; such persons believe so concerning
themselves : but what true intelligence and wisdom
are, what spurious, and what false, shall be told in
what now follows. True intelligence and wisdom
is to see and perceive what is true and good, and
thence what is false and evil, and to distinguish
them well, and this from interior intuition and per
ception. As far as man learns, and applies to life,
so far he becomes intelligent and wise, for so far
the interior sight, which is of his understanding,
and the interior affection, which is of his will, are
perfected. The simple of this class are those
whose interiors are open, but not so cultivated by
spiritual, moral, civil, and natural truths ; they
perceive truths when they hear them, but do not
see them in themselves ; but the wise of this class
are those whose interiors are not only open, but
also cultivated ; these also see truths in themselves,
and perceive them. From these things it is mani
fest, what true intelligence and wisdom are. — H.
H. 350, 351.
1016. It has been granted me to speak with sev
eral of the learned after their departure from the
world ; with some who were of most distinguished
reputation, and were celebrated by their writings
in the literary world, and with some who were not
so celebrated, but still had hidden wisdom in them
selves. Those who in heart denied the Divine,
howsoever they confessed Him with the mouth,
were become so stupid, that they could scarcely
comprehend any civil truth, still less any spiritual
truth. It was perceived, and also seen, that the
interiors of their minds were so closed, that they
appeared as black, (such things in the spiritual

world are presented to the sight,) and thus that
they could not endure any heavenly light; thus
neither could they admit any influx from heaven.
That blackness, in which their interiors appeared,
was greater and more extended with those who
had. confirmed themselves against the Divine by
the scientifics of their erudition. Such in the
other life receive with delight all that is false,
which they imbibe as a sponge does water ; and
they repel all truth, as an elastic bony substance
repels what falls upon it. It is said also, that the
interiors of those who have confirmed themselves
against the Divine, and in favor of nature, are os
sified ; their head also appears callous, as if it were
of ebony, which reaches even to the nose — an in
dication that they have no longer any perception.
They who are of this description are immersed in
quagmires, which appear like bogs, where they are
kept in agitation by the fantasies into which their
falses are turned. Their infernal fire is the lust
of glory and of a name, from which lust they, in
veigh one against another, and from infernal ardor
torment those there who do not worship them as
deities, and this they do to each other by turns.
Into such things all the learning of the world is
changed, which has not received into itself light
from heaven by the acknowledgment of the Divine.
1017. That they are such in the spiritual world,
when they come .thither after death, may be con
cluded from this alone, that all things which are in
the natural memory, and immediately conjoined to
the sensuals of the body, as are such scientifics as
have been mentioned just above, are then qui
escent, and only the rational things which are
thence serve for thought and for discourse there.
1018. But with respect to those who by knowl
edges and sciences have procured to themselves
intelligence and wisdom, who are thoso who have
applied all things to the use of life, and at the
same time have acknowledged the Divine, loved
the Word, and lived a spiritual moral life, the
sciences have served them as the means of becom
ing wise, and also of corroborating the things
which are of faith : their interiors which are of
the mind, have been perceived, and also seen, as
transparent from light, of a bright, flamy or blue
color, such as that of diamonds, rubies, and
sapphires, which are pellucid ; and this according
to confirmations in favor of a Divine, and in favor
of divine truths, from the sciences. Such is the
appearance of true intelligence and wisdom, when
it is exhibited to view in the spiritual world ; this
is derived from the light of heaven, which is di
vine truth proceeding from the Lord, from which
is all intelligence and wisdom. The planes of
that light, in which variegations as of colors exist,
are the interiors of the mind ; and the confirma
tions of divine truths by those tilings which are in
nature, thus which are in the sciences, produce
those variegations. — H. H. 354-356.
1019. On the right side from the lower earth
there arose as it were a volume, which was said to
consist of many spirits from the lower sort of
people who were unlearned, but not depraved;
they were rustics and other simple ones, and in
discoursing with them they said, that they know
the Lord, to whose name they commend them
selves ; they knew little besides concerning faith
and its mysteries; others afterwards arose, who
knew something more. It was perceived that their
interiors were capable of being opened, for in an
other life this may be perceived manifestly ; they
had conscience, which was communicated with me,
that I might know its quality, and I was told that

WRITINGS OF EMANUEL SWEDENBORG.

225

they had lived simply in conjugial love ; they said
that they loved their conjugial partner, and ab
stained from adulteries ; and that they did so from
conscience was evident from this, that they de
clared they could not have done otherwise, because
it was contrary to their will : such are informed in
another life, and are perfected in the good of love
and the truth of faith, and are finally received
amongst angels. — A. C. 2759.
1020. I have seen spirits who, when they lived as
men in the world, had little acuteness, but still lived
the life of charity, elevated into the angelic so
cieties, and then they were in like intelligence and
wisdom with the angels there, yea, they knew no oth
erwise than that that intelligence and wisdom were
in them ; for by the good in which they were, they
were in the faculty of receiving all influx from the
angelic societies in which they were ; such a fac
ulty is in good, and hence such fructification. —
A. C. 5527.
1021. Good spirits, in the heavenly society into
which they come, put on and possess all the wis
dom which belongs to all in that society, for such
is, the communion, and this although in the life of
the body, they had known nothing at all of such
things as are said in the heavenly society ; this is
the case if they had lived in the good of charity
in the world, this good having the property of ap-
propriatingto itself all of wisdom, for in the good
itself this lies implanted ; hence they know as it
were of themselves, things which in the life of the
body were incomprehensible, yea ineffable. — A.
C. 5859. The Rich and Poor in Heaven.
1022. From much discourse and life with the
angels, it has been given me to know for certain
that the rich come as easily into heaven as the
poor, and that man is not excluded from heaven
because he lives in abundance, neither is he re
ceived into heaven because he is in poverty.
There are there both rich and poor, and many
of the rich in greater glory and happiness than
the poor.
1023. It is proper to observe in the outset, that
a man may acquire riches and accumulate wealth
so far as opportunity is given, provided it be not
done' with craft and dishonesty; that he may eat
and drink delicately, provided he does not place
his life in it ; that he may dwell magnificently ac
cording to his condition ; may converse with others
as others do ; frequent places of amusement, and
talk about the affairs of the world ; and that he
has no need to assume a devout aspect, to be of a
sad and sorrowful countenance, to bow down his
head, but may be joyful and cheerful ; nor to give
his goods to the poor, except so far as affection
leads him : in a word, he may live in the external
form altogether like a man of the world, and those
things do not hinder a man's coming into heaven,
provided that inwardly in himself he thinks prop
erly about God, and acts sincerely and justly with
his neighbor. — H. H. 357, 358.
1024. Many of those who in the world were em
ployed in trading and merchandise, and also be
came rich by those employments, are in heaven ;
but fewer of those who have been in stations of
honor, and became rich by their offices ; the reason
is, because the latter, by the gains and honors be
stowed upon them on account of their dispensing
what is just and right, and also for lucrative and hon-
- orable posts, were induced to love themselves and
the world, and thereby to remove their thoughts
29

and affections from heaven, and turn them to
themselves ; for as far as a man loves himself and
the world, and regards himself and the world in
every thing, so far he alienates himself from the
Divine, and removes himself from heaven.
1025. The lot of the rich in heaven is such, that
they excel the rest in opulence ; some of them
dwell in palaces, within which all things glitter as
from gold and silver ; and they have an abundance
of all things for the uses of life : yet they do not
set their heart at all on those things, but on uses ;
these they view clearly and as in light, but the
gold- and silver obscurely and as in shade respec
tively ; the reason is, because in the world they
loved uses, and gold and silver only as means and in
struments. Uses themselves glitter thus in heaven,
the good of use as gold, and the truth of use as
silver. Such therefore as their uses in the world
were, such is their opulence, and such their delight
and happiness.
1026. But contrary is the lot of the rich who
have not believed in the Divine, and have rejected
from their mind the things which are of heaven
and the church ; they are in hell, where are filth,
misery, and want: into' such things riches are
changed, which are loved as an end ; nor only
riches, but also the uses themselves, which are
either that they may live as they like and indulge
in pleasures, and may be able to give up the mind
more abundantly and freely to the commission of
wickedness, or that they may rise above others,
whom they despise. Such riches, and such uses,
because they have nothing spiritual in them, but
only what is earthly, become filthy ; for a spiritual
principle in riches and their uses is like a soul in
the body, and as the light of heaven in moist
ground : they also become putrid as a body without
a soul, and as moist ground without the light of
heaven. These are they whom riches have se
duced and withdrawn from heaven.
1027. Every man's ruling affection or love re
mains with him after death, nor is it extirpated to
eternity. Hence also it may be manifest, that the
love of riches, and of uses from riches, remains
with every one to eternity, and that it is altogether
such as was procured in the world : yet with this
difference, that riches with those whom they had
served for good uses, are turned into delights ac
cording to the uses, and that riches with those
whom they had served for evil uses, are turned
into filth : with which also they are then delighted,
in like manner as in the world with riches for the
sake of evil uses. That they are then delighted
with filth is because filthy pleasures and crimes,
which had been to them the uses from riches, and
also avarice, which is the love of riches without
use, correspond to filth: spiritual filth is nothing
else. 1028. The poor do not come into heaven on ac
count of their poverty, but on account of their life :
the life of every one follows him, whether he be
rich or poor ; there is not peculiar mercy for one
more than for the other ; he is received who has
lived well, and he is rejected who has lived ill.
Moreover poverty equally seduces and withdraws
man from heaven as wealth : there are very many
among the poor who are not contented with their
lot, who seek for many things, and believe riches
to be blessings ; wherefore, when they do not re
ceive them, they are angry, and think evil con
cerning the Divine Providence; they also envy
others their good things ; moreover they equally
defraud others, when occasion is given, and they

226

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

also live equally in filthy pleasures. But it is
otherwise with the poor who are content with their
lot, who are careful and diligent in their work, and
love labor better than idleness, and act sincerely
and faithfully, and then at the same time live a
Christian life.
1029. From these things it may be manifest, that
the rich come into heaven equally as the poor, and
the one as easily as the other. That it is believed
that the poor come easily into heaven, and the rich
with difficulty, is because the Word has not been
understood, where the rich and poor are named.
By the rich there, in the spiritual sense, are meant
those who abound in the knowledges of good and
of truth, thus who are within the church, where
the Word is ; and by the poor, those who are want
ing in those knowledges, and yet desire them, thus
who are out of the church, where the Word is not.
By the rich man, who was clothed in purple and
fine linen, and was cast into hell, is meant the Jew
ish nation, which, because it had the Word, and
thence abounded in the knowledges of good, and
truth, is called rich ; by garments of purple also
are signified the knowledges of good, and by gar
ments of fine linen the knowledges of truth : but
by the poor man, who lay at his gate, and desired
to be filled with the crumbs which fell from the
rich man's table, and was carried by the angels
into heaven, are meant the gentiles who had not
the knowledges of good and truth, and yet desired
them, Luke xvi. 19, 31. By the rich who were
called to a great supper, and excused themselves,
is also meant the Jewish nation, and by the poor
introduced in their place, are meant the gentiles
which were out of the church, Luke xiv. 16-24.
Who are meant by the rich man, of whom the Lord
says, " It is easier for a camel to pass through the
eye of a needle, than for a rich man to enter into
the kingdom of God," Matt. xix. 24, shall also be
told. By the rich man there are meant the rich in
both senses, as well natural as spiritual : the rich
in the -natural sense are those who abound in
riches, and set their heart upon them ; but in the
spiritual sense, those who abound in knowledges
and sciences, (for these are spiritual riches,) and
by them wish to introduce themselves, from their
own intelligence, into the things which are of
heaven and the church : and because this is con
trary to divine order, it is said, that it is easier for
a camel to pass through the eye of a needle ; for
in that sense, by -a camel is signified the principle
of knowledge and of science in general, and by
the eye of a needle spiritual truth. — H. H. 360-
365. 1030. They who have been rich during their life
in the body, and have dwelt in magnificent pal
aces, and have made their heaven to consist there
in, depriving others of their property under various
pretences, without conscience and without char
ity, when they come into the other life, they are at
first, 'as was observed above, introduced into their
own most essential life which they had in the
world, and also for some time it is allowed them
to dwell in palaces, in like manner as in the world :
for all, on their first entrance into the other life,
are received as strangers and new guests, and
their interiors and ends of life not being as yet
discovered, they are entertained with kindness by
angels from the Lord, who do them good, and min
ister to their gratification. But presently the scene
is changed : their palaces by degrees are dissi
pated, and become small houses, successively more
and more mean, till at length they are annihilated ;
and then they wander about, like those who beg

alms, and ask, for reception. But, by reason of
their evil nature, they are expelled from all socie
ties, and at length they become excrementitious,
and emit a sphere of exhalation like what arises
from stinking teeth. — A. C. 1631.
1031. 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), so that he was reck
oned amongst the more opulent, and had a sump
tuous 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. — S.D. 777.
Eminence and Opulence of the Angels.
1032. The eminence and opulence of the angels
of heaven shall be also described : there are in the
societies of heaven superior and inferior governors^
all arranged by the Lord, and subordinate accord
ing to their wisdom and intelligence : their chief,
who excels the reBt in wisdom, dwells in the midst,
in a palace so magnificent that nothing in the uni
versal world can be compared with it ; the parts
of its architecture are so stupendous, that I can
from truth declare, that they cannot be described
by natural language, as to a hundredth part, for
art itself is there in its art. Within the palace are
chambers and bed chambers, in which all the fur
niture and ornaments are resplendent with gold
and various precious stones, in such forms as
cannot be efflgied, either in painting or engrav
ing, by any artificer in the world : and, what is
wonderful, singular things, even to the most singu
lar, are for use, every one who enters seeing for
what use they are intended, and also perceiving it
as from the transpiration of the uses through their
images : but every wise person, who enters, does
not keep his eye long fixed in the images, but with
his mind attends to the uses, inasmuch as these
delight his wisdom. Round about the palace are
porticoes, paradisiacal gardens, and little palaces ;
and singular things are celestial pleasantnesses
themselves in the forms of their own beauty.
Added to these magnificent objects, there are at
tendant guards, each of them clad in shining gar
ments, besides many other objects. The subor
dinate governors have similar magnificent and
splendid abodes, according to the degrees of their
wisdom, and they have wisdom according to the
degrees of the love of uses. Such things not only
appertain to them, but also to the inhabitants, all
of whom love uses, and perform them by various
employments. But there are few things which
can be described, and those which cannot be de
scribed are innumerable ; and because from their
origin they are spiritual, they do not fall into the
ideas of the natural man, and consequently neither
into the expressions of his. language, only into
these, that wisdom builds for herself a habitation,
and makes it conformable to herself, and that on
this occasion, every thing which lies inmostiy con
cealed in any science or m any art, is there conflu
ent, and gives effect. These things are now writ
ten to the intent that it may be known, that all
things in the heavens also have reference to emi
nence and opulence, but that eminence in heaven
is of wisdom, and that opulence is of science, and
that such are the things to which man is led of
the Lord by His Divine Providence. — A. E.
1191.

WRITINGS OF EMANUEL SWEDENBORG.

227

Names in the Spiritual World.
1033. Every one in the spiritual world is named
according to the quality of his love and wisdom ;
for as soon as any one comes into society or par
ticipation with others, he is forthwith named ac
cording to his quality there : the naming is done
by spiritual speech, which is such that it can give
a name to every thing ; because there each letter
in the alphabet signifies one thing, and the several
letters joined into one word, which make a person's
name, involve the entire state of the thing : this is
among the wonderful things in the spiritual world.
— D.P. 230. Employments of the Angels.
1034. The employments in the heavens cannot
be enumerated, nor described specifically, but only
something may be said in general concerning
them ; for they are innumerable, and likewise va
rious according to the offices of the societies. Ev
ery society performs a peculiar office, for, as the
societies are distinct according to goods, so they
are according to uses, since goods, with all in the
heavens, are goods in act, which are uses. Every
one there performs use, for the kingdom of the
Lord is a kingdom of uses.
1035. In the heavens, as in the earth, there are
several administrations, for there are ecclesiastical
affairs, civil affairs, and domestic affairs. Hence
it is evident, that there are many employments
and administrations within every heavenly society.
1036. All things in the heavens are instituted
according to divine order, which is every where
guarded by administrations executed by the an
gels ; by the wiser, those things which are of the
general good or use, by the less wise, those which
are of particular use, and so forth : they are sub
ordinated, just as in divine order uses are sub
ordinated. Hence also dignity is adjoined to every
employment, according to the dignity of the use ;
but still an- angel does not claim dignity to himself,
but ascribes all to the use ; and because use is the
good which he performs, and all good is from the
Lord, therefore he ascribes all to the Lord.
Wherefore, he who thinks of honor for himself
and thence for use, and not for use and thence for
himself, cannot perform any office in heaven, be
cause he looks backward from the Lord, regarding
himself in the first place, and use in the second. —
H. H. 387-389.
1037. There are societies, whose employments
are to take care of infants ; there are other socie
ties, whose employments are to instruct and edu
cate them as they grow up : there are others, who
in like manner instruct and educate boys and girls,
who are of a good disposition from education in
the world, and come thence into heaven: there
are others, who teach the simple good from the
Christian world, and lead them into the way to
heaven : there are others, who in like manner teach
and lead the various gentile nations: there are
others, who defend novitiate spirits, which are
those who have come recently from the world, from
infestations by evil spirits : there are some also,
who are present to those who are in the lower
earth; and also some who are present to those
who are in the hells, and restrain them from tor
menting each other beyond the prescribed limits :'
there are also some who are present to those who
are raised from the dead. In general, angels of
every society are sent to men, that they may guard
them, and withdraw them from evil affections, and
thence thoughts, and inspire them with good affec

tions, so far as they receive them from freedom, by.
which also they rule the deeds or works of men,
removing, as far as it is possible, evil intentions.
Angels, when they are with men, as it were dwell
in their affections, and are near a man, so far as
he is in good from truths, but are more remote in
proportion as his life is distant from goqd. But all
these employments of angels are functions of the
Lord, through the angels, for the angels perform
them, not from themselves, but from the Lord.,
Hence it is, that by angels in the Word, in its in
ternal sense are not understood angels, but some-(
thing of the Lord ; and hence it is that angels, in
the Word, are called gods.
1038. These employments of the angels are
their general employments, but every one has his
particular charge ; for every general use is com
posed of innumerable ones, which are called me-'
diate, administering, subservient uses: all and
each are coordinated and subordinated according
to divine order, and taken together make and per
fect the general use, which is the general good.
1039. In ecclesiastical affairs are those in heaven,,
who in the world loved the Word, and from desire
sought for the truths there, not for the sake of
honor or gain, but for the sake of use of life, both
for themselves and others. These, according to
the love and desire of use, are there in illustration
and in the light of wi«dom, into which also they
come from the Word in the heavens, which is not
natural as in the world, but spiritual. These per
form the office of preachers, and there according
to divine order those are in a superior place, who
from illustration excel others in wisdom. In civil
affairs are those, who in the world loved their
country and its general good in preference to their
own, and have done what is just and right from the
loye of what is just and right : as far as these from
the desire of love investigated the laws of what is
just, and have thence become intelligent, so far
they are in the faculty of administering offices in
heaven, which also they administer in that place or
degree in which their intelligence is, and this also
is then in an equal degree with the love of use for
the general good. Moreover, in heaven there are
so many offices and so many administrations, and
so many employments also, that they cannot be
enumerated on account of their abundance ; in the
world there are comparatively few. All, how
many soever there be, are in the delight of their
work and labor from the love of use, and no one
from the love of self or of gain : nor has any one
the love of gain on account of life, because all the
necessaries of life are given to them gratuitously ;
they are housed gratuitously, they, are clothed gra
tuitously, and they are fed gratuitously.
1040. Every one in heaven is in his work ac
cording to correspondence, and the correspondence
is not with the work, but with the use of every
work. He in heaven, who is in an employment or
work corresponding to his use, is in a state of life
altogether similar to that in which he was in the
world, for what is spiritual and what is natural" act
as one by correspondences ; yet with this differ
ence, that he is in more interior delight, because
in spiritual life, which is more interior life, and
hence more receptive of heavenly blessedness. —
H. H. 391-394. Eternal Rest.
1041. Eternal rest is not idleness; since from
idleness is languor, torpor, stupor, and deep sleep
of the mind, and thence of the whole body, .and
these are death and not life, and still less eternal

228

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

life in which the angels of heaven are ; wherefore
eternal rest is a rest which dispels these, and
causes man to live ; and this is nothing else but
such as elevates the mind ; it is therefore some
study and work by which the mind is excited, viv
ified and delighted ; and this is done according to
the use, from which, in which, and to which it op
erates ; hence it is, that the entire heaven is re
garded by the Lord as containing uses ; and every
angel- is an angel according to use ; the pleasure
of use carries him on, as a favorable stream does
a ship, and causes him to be in eternal peace, and
in the rest of peace ; thus is understood eternal
rest from labors. — C. L. 207.
Amusements and Pastimes of Heaven.
1042. There are here days of festivity appointed
by the prince, that the mind may be relaxed from
the fatigue which the desire of emulation had in
duced upon some. On these days there are con
certs of music and songs in the public places ; and
out of the city games and shows. Then orches
tras are raised in the public places, surrounded
with lattices formed of thick vines, from which
hang clusters of grapes ; within which, on three
elevations, sit musicians with stringed instruments,
and with wind instruments, of tones high and low,
soft and loud ; and at the sides are men singers
and women singers, and they entertain the citizens
with the most delightful songs and anthems, cho
ruses and solos, Varied by intervals, as to the lands.
These things continue there, on those days of
festivity, from morning to noon, and after this till
evening. . . . Moreover, every morning there
are heard, from the houses around the forum, the
sweetest songs of virgins and girls, with whichthe
whole city resounds. There is an affection of
spiritual love, which is sung every morning, that
is, is sounded by modifications or modulations of a
musical voice, and that affection is perceived in
the singing as if it were itself: it flows into the
•souls of the hearers, and excites them to a cor
respondence. Such is heavenly singing. The fe
male singers say that the sound of their singing,
as it were, inspires and animates itself from with
in, and delightfully exalts itself according to its
reception by the hearers. This being ended, the
windows of the houses of the forum, and at the
same time of the houses of the streets, are shut,
and also the doors ; and the whole city is still, nor
is any noise any where heard, nor do any loiterers
appear : all then go about the duties of their
offices. ... At noon the doors are opened,
and in the afternoon the windows also, in some
places, and sports of boys and girls are seen in
the streets, their nurses and masters regulating
them, sitting in the porches of the houses. . . .
At the sides of the city, in the outermost parts of
it. there are various games of boys and young men ;
there are games of running, there are games of ball,
there are games with the ball called racket ; there
are contests among the boys to find who are most ex
pert in speaking, acting and perceiving, and for
those who are most expert some leaves of laurel are
given as a reward : besides many other things, which
call forth into exercise the latent talents of the boys.
. . Moreover, out of the city there are exhi
bitions of comedians upon theatres, representing
the various proprieties and virtues of moral life. —
T. C. R. 745.
1043. In heaven, as well as in the world, there
are meats and drinks, there are feasts and repasts :
the_great ones there have tables, upon which are
the richest kinds of food, dainties and delicacies,

by which their minds are exhilarated and recreated ;
and there are also games and shows ; there is mu
sic, vocal and instrumental ; and all those things
in the highest perfection. Such things also are
joys to them, but not happiness ; happiness must be
in the joys, and thence from the joys ; the happi
ness in joys causes them to be joys ; it gives them
their relish, and prevents them from becoming
tasteless and loathsome ; and this happiness every
one has from the use which he performs in his
function. There is a certain latent vein in the af
fection of the will of every angel, which draws his
mind to do something; the mind, by this, tran
quillizes and satisfies itself; this satisfaction and
that tranquillity make a state of mind receptible
of the love of use from the Lord ; from the recep
tion of this is heavenly happiness, which is the
life of those joys which have been before men
tioned. Heavenly food, in its essence, is nothing
else than love, wisdom and use together ; that is,
use through wisdom from love ; wherefore, food
for the body is given to every one in heaven, ac
cording to the use which he performs ; magnificent
to those who are in eminent uses ; moderate, but
of exquisite relish, to those who are in uses of a
middle degree; and mean to those who are in
mean uses ; but none to the slothful. — T. C. R.
735. 1044. There was there a spacious house, in
which were more than fifty apartments, distin
guished according to the various kinds of conver
sation. In some apartments they conversed about
such things as they had seen and heard in the
public squares and in the streets ; in others they
conversed about the various amiable qualities of
the fair sex, with so much pleasantry that the faces
of all in the company were expanded with smiles
of mirth ; in other apartments they spoke of the
news, concerning courts, concerning ministries,
concerning state policy, concerning various things
which had emanated from privy councils, together
with reasonings and conjectures concerning the
events ; in others concerning trade ; in others con
cerning subjects of literature; in others about
such things as are of civil prudence and moral
life ; in others concerning the affairs of the church
and concerning sects ; &c. It was given me to
look into that house, and I saw them running
about from one apartment to another, seeking for
some to sympathize with their affection, and
thence to participate of their joy. — T. C. R. 734.
Heavenly Joy and Happiness.
1045. All the delights of heaven are conjoined
with and are in uses, because uses are the goods
of love and charity in which the angels are ;
wherefore every one has delights such as the uses
are, and likewise in such a degree as is the affec
tion of use.
1046. Some spirits, from an opinion conceived
in the world, belieyed heavenly happiness to con
sist in an idle life, in which they would be .served
by others ; but they were told that no happiness
ever consists in resting from employment, and
thence having happiness ; thus every one would
wish to have the happiness Of others for himself,
and when every one would wish for it, no one
would have it. Such a life would not be active
but idle, in which the faculties would become tor
pid ; when yet it may be known to all, that with
out active life there can be no happiness of life,
and that cessation from employment is only for the
sake of recreation, that one may return with
greater alacrity to the activity of his life. After-

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229

wards it was shown by many things, that angelic
life consists in performing the goods of charity,
which are uses, and that all the happiness of the
angels is in use, from use, and according to use.
To those who had an idea that heavenly joy con
sisted in living a life of indolence, and of breath
ing eternal joy without employment, it was given
to perceive, in order to make them ashamed, what
such a life is ; and it was perceived that it was
very sad, and that all joy thus perishing, after a
short time they would loathe and nauseate it.
1047. Some spirits who believed themselves bet
ter instructed than others, said that it was their be
lief in the world, that heavenly joy consisted in this
alone, that they should praise and celebrate God,
and that this was active life : but they were told,
that to praise and celebrate God is not such active
life, and that neither has God need of praises and
celebration, but that He wills that they should per'
form uses, and thus the goods which are called
goods of charity. But they were not able to have
any idea of heavenly joy in the goods of charity,
but of servitude ; but the angels testified that there
was the highest state of freedom, because it pro
ceeds from interior affection, and is conjoined with
ineffable delight. — H. H. 402-404.
1048. Certain spirits were informed that all
goods increase immensely in the other life, and
that such is the life in the body, that they cannot
go further than to love the neighbor as themselves,
because they are in corporeals ; but when these
are removed, the love then becomes more pure,
and at length angelic, which is to love the neighbor
more than themselves : for in the heavens their de
light is to do good to another, and it is not delight
ful to do good to themselves, unless that it may
become another's, thus for the sake of another';
and that this is to love the neighbor more than
themselves. That it is possible for such love to be
given, may be manifest, it was said, in the world,
From the conjugial love of some persons, in that
they preferred death rather than that any injury
should be done to their consort ; from the love of
parents towards their children, in that a mother
would rather suffer hunger than see her infant in
want of food: likewise from sincere friendship,
that one friend will expose himself to perils for an
other; and likewise from civil and pretended
friendship, which wishes to emulate what is sin
cere, in that they offer the better things to those
to whom they say they wish well, and also that
they carry such good will in the mouth, although
not in the heart ; lastly, from the nature of love,
which is such, that its joy is to serve others not for
its own sake but for theirs. But these things they
could not comprehend who loved themselves more
than others, and who in the life of the body had
been greedy of gain ; least of all could the ava
ricious. — H. H. 406.
1049. I have spoken with spirits who supposed
heaven and heavenly joy to consist in this, that
they should be great. But they were told, that in
heaven he is the greatest who is the least, for he is
called least who has no power and wisdom, and
wishes to have no power and wisdom from himself,
but from the Lord ; and he who is the least in such
a sense, has the greatest happiness ; and because
he has the greatest happiness, it thence follows
that he is the greatest ; for thus from the Lord he
has all power, and excels all in wisdom ; and what
is it to be the greatest, unless to be the most
happy ? for to be most happy is what the powerful
seek by power, and the rich by riches. It is
further said, that heaven does not consist in this,

that one should desire to be least with a view to
be the greatest, for then he aspires and covets to
be the greatest ; but it consists in willing from the
heart the good of others more than of themselves^
and in serving others for the sake of their happi
ness, with no view to remuneration on their own
account, but from love. — H. H. 408.
1050. But that I might know what and of what
quality heaven is, and heavenly joy, it has been
often and for a long time granted me by the Lord
to perceive the delights of heavenly joys ; where
fore I am enabled to know them, because from liv
ing experience, but can never describe them : yet
something shall be said, in order that some idea of
them may be had. It is an affection of innumera
ble delights and joys, which together present some
thing general, in which general thing, or in which
general affection, are the harmonies of innumera
ble affections, which do not come to the perception
distinctly, but obscurely, because the perception
is most general : still it was given to perceive, that
things innumerable were in it, so arranged that
they can never be described ; those innumerable
things being such as flow from the order of heaven.
Such is the order in each of the things and the
least things of the affection, which are only pre
sented and perceived as one most general thing,
according to the capacity of him who is the sub
ject. In a word, infinite things arranged in a most
orderly form are in every general thing ; and there
is no one but what lives, and affects, and indeed
all of them from the inmosts, for from inmosts
heavenly joys proceed. It was perceived also,
that the joy and delight came as from the heart,
diffusing themselves most softly through all the
inmost fibres, and thence into the congregated
fibres, with such an inmost sense of gratification,
that the fibre is as it were nothing but joy and de
light, and every thing perceptive and sensitive
thence in like manner living from happiness. The
joy of bodily pleasures, compared with those joys,
is as a gross and pungent clot compared with a
pure and most gentle aura. It was observed, that
when I wished to transfer all my delight into an
other, a more interior and fuller delight than the
former continually flowed in in its place, and the
more I wished this, the more it flowed in ; and it
was perceived that this was from the Lord. — H.
H. 413.
1051. Heavenly felicity can never exist but
from heavenly harmony, and from the agreement
of the states of angels, and from a state acquired
by vastation or temptation. Such delights are im
perceptible to man, and exceed the most sublime
imagination. The state of felicity may be repre
sented by a celestial paradise, affording absolute
and inexpressible delight, with indefinite variety ;
for the representations are so vivid, that they im
measurably surpass the imagination and ccmcep-
tion of man. This arises from mutual love, and
from the agreement of all, so that no one wishes
to be his own, but each desires to be the property
of all, and this from inmost affection ; but words
are wanting to describe this delightful state. — £,
D. 301.
1052. In the angelic state each communicates
his own blessedness and happiness to another ; for
in the other life there is a most exquisite commu
nication and perception of all affections and
thoughts, in consequence of which every individ^
ual communicates his delight to all others, and all
others to every individual, so that each is as it
were the centre of all, this being the celestial form.
Hence, as the number of those, who constitute the

230

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

Lord's kingdom is increased, so much greater is
their happiness, for it is augmented in the same
proportion, and therefore it is that the happiness
of heaven is inexpressible. Such is the commu
nication of all with each, and of each with all,
when one loves another better than himself; but
in case any one wishes better to himself than to
another, then the love of self prevails, and this
communicates nothing from itself to another, ex
cept tlie idea of itself, which is altogether defiled,
and, when perceived, is instantly separated and re
jected. — A. C. 549.
1053. A certain angel, enumerating only the
most universal kinds [genera] of the delights of
spirits, or of those in the first heaven, reckoned them
to amount to about four hundred and seventy-eight.
From this fact an idea may be formed of the vast
number of the less universal kinds, and of the in
numerable species belonging to each; for since
this is the case in the first heaven, how illimitable
must be the kinds of happiness in the heaven of
angelic spirits, and still more in that of the heaven
of angels! — i. C. 457.
1054. By like repeated experience I have been
convinced, that all the joy and happiness known in
heaven are from the Lord alone ; one instance of
which experience it is here permitted me to relate :
I observed some angelic spirits busily employed in
constructing, in honor of the Lord, a chandelier
with its lamps most elegantly decorated.- I watched
them for an hour or two; whilst they labored to
make each and every part beautiful and represen
tative, supposing that what they did was done from
themselves ; although it was given me to perceive
clearly, that of themselves they could invent noth
ing. At length, after some hours, they mentioned
having made a most beautiful representative chan
delier in honor of the Lord, at which they rejoiced
from the inmost of their hearts. I told them, how
ever, that they had never either devised or con
structed any thing of themselves, but that the Lord
alone had done it for them: at first they would
scarcely believe what I said, but being angelic
spirits, they received illustration, and confessed
that it was really so. It is also true with respect
to all other representatives, and each and every
attribute of affection and thought, consequently
with heavenly joys and happiness, that even the
least of them is from the Lord alone. — A. C.
552. 1055. I have discoursed with the angels con
cerning the memory of things past, and thence
anxiety about things to come, and have been in
structed, that the more interior and perfect the an
gels are, so much the less care they have about
what is past, or thought about what is to come,
and that thence also is their happiness ; they say,
¦that the Lord gives them every moment what to
thinly and this with blessedness and happiness,
and that thus they are without cares and anxieties ;
also, that this was meant in an internal sense by
the Israelites receiving manna daily from heaven,
and by the daily bread prayed for in the ' Lord's
prayer, and, likewise, by the precept not to be so
licitous about what they eat or drink, or with what
they are clothed. But although they have no care
about what is past, and no anxiety about what is to
come, they have still the most perfect remembrance
of what is past, and intuition of what is to come,
because in every present of theirs there is both
the past and the future ; thus they have a more
perfect memory than can ever be thought and ex
pressed.— .& C. 2493.

Age in Heaven.
1056. Those who are in heaven are continually
advancing to the spring of life, and the more thou
sands of years they live, to a spring so much the
more delightful and happy, and this to eternity,
with increments according to the progresses and
degrees of love, of charity, and offaith. Of' the
female sex, those who have died old and worn out
with age, and have lived in faith in the Lord, in
charity towards the neighbor, and in happy con
jugial love with a husband, after a succession of
years, come more and more into the flower of
youth and adolescence, and into a beauty which
exceeds every idea of beauty ever perceivable by
the sight. Goodness and charity is what fofms and
makes a resemblance of itself, and causes the de
lightful and beautiful of charity to shine forth from
the minutest parts of the face, so that they them
selves are forms of charity. They have been seen
by some, and have excited astonishment. The form
of charity, which is seen to the life in heaven, is
such, that charity itself is what effigies and is effi-
gied ; and this in such a manner, that the whole
angel, especially the face, is as it were charity,
which manifestly both appears and is perceived ;
which form, when it is beheld, is ineffable beauty,
affecting with charity the very inmost life of the
mind. In a word, to grow old in heaven is to
grow young : those who have lived in love to the
Lord, and in charity towards the neighbor, beoome
such forms, or such beauties, in the other life. —
H. H. 414.
A Desire to enter Heaven, with an Unfitness
for it.
1057. Very many, on their first entrance into
another life, inquire only how they may be ad
mitted into heaven, being utterly ignorant of the
real nature of heaven, as consisting in mutual
love, and of heavenly joy as being the joy derived
from that love ; wherefore, in consideration of their
ignorance, they are first informed what heaven and
heavenly joy are, even by living experience. A
novitiate spirit, who at his first entrance into the
other life longed to be admitted into heaven, had
his interiors opened, that he might perceive the na
ture of heavenly joy, and be made sensible, in some
degree, of its delight. No sooner, however, was
the heavenly influx felt, than he began to cry out in
great agony, praying earnestly to be delivered from
it, and declaring that he should die if his pain was
not removed ; wherefore his interiors were closed
towards heaven, and he was thus restored to him
self. From this instance it may appear, with what
stings of conscience a.nd uneasiness they are tor
mented, who are only even partially admitted into
heaven, if unprepared to dwell there.
1058. Certain others also seeking to enter
heaven, who were ignorant of its nature, were
informed that to do so, without being principled in
a faith grounded in love, was as dangerous as to
walk into a fire. They still, however, persisted in
their attempts, but when they arrived at the outer
most verge of heaven, or the lowest sphere of an>-
gelic spirits, they were so powerfully affected, as
to precipitate themselves down again. By this
they were instructed how dangerous it is even to
approach towards heaven, previous to being pre
pared by the Lord to receive the affections of
faith. 1059. A spirit who, during his life in the body,
had made light of adulteries, was, agreeably to his

WRITINGS OF EMANUEL SWEDENBORG.

231

desire, admitted to the verge of heaven ; but when
he came there he began to be tortured, and to
smell, as it were, arising from himself, the stench
of a dead body,- which was intolerable. He felt
also, as if to advance farther would be attended
with destruction, and therefore threw himself down
to the lower earth, enraged to think that he should
suffer such tortures on approaching the threshold
of heaven, which was because he then came into a
sphere opposite to adulteries. This spirit is amongst
the unhappy. — A. C. 537-539.
Immensity of Heaven.
1060. That the heaven of the Lord is immense,
may he manifest from several things which have
been said and shown in the foregoing chapters,
especially from this, that heaven is from the human
race, and not only from those who are born within
the .church, but also from those who are born out of
the church ; thus from all, since the first beginning
of ;this earth, who have lived in good. How great
the multitude of men in all this terrestrial globe is,
any one may conclude who knows any thing con
cerning the parts, the regions and kingdoms of this
earth. "Whoever goes into a calculation, will find
that several thousands of men depart thence every
day, thus within a year several myriads or millions ;
and this from the earliest times, since which some
thousands of years have elapsed ; all of whom,
after their decease, have come and are constantly
coming into 'the other world, which is called the
spiritual world. But how many of these have be
come and do become angels of heaven, cannot be
told. This has been told me, that in ancient times
very many became angels, because then men
thought more interiorly and more spiritually, and
thence were in heavenly affection ; but that in the
following ages not so many, because man in the
process of time became exterior, and began to
think more naturally, and thence to be in terres
trial affection. From these things, first, it may be
manifest, that the heaven from the inhabitants only
of this earth is great.
1061. That the heaven of the Lord is immense,
may be manifest from this alone, that all infants,
whether they be born within the church or out
of it, are adopted by the Lord, and become angels,
the number of whom amounts to a fourth or fifth
part of the whole human race on earth. It may
therefore be concluded, how great a multitude of
angels of heaven have existed from the first crea
tion to the present time from those alone.
1062. How immense the heaven of the Lord is,
may also be manifest from this, that all the planets
visible to the eye in our solar system are earths,
and moreover that there are innumerable ones in
the universe, and all full of inhabitants ; which
have been treated of in a small work concerning
those earths, from which I shall adduce the follow
ing passage. ' " That there are many earths, and
men upon them, and spirits and angels thence, is
.very well known in the other life ; for it is granted
to every one there, who from the love of truth and
thence of use desires it, to speak with spirits of
other earths, and thence to be confirmed concern
ing a plurality of worlds, and to be informed that
the human race is not only from one earth, T>ut
from innumerable ones. I have spoken several
times with spirits of our earth on this subject, and
it was said, that any intelligent person may know,
from many things with which ,he, is acquainted,
that there are many earths, and men upon them ;
for it may be concluded from reason, that such
large masses as the planets are, some of which

exceed this earth in magnitude, are not empty
masses, and created only to be carried and moved
round the sun, and to shine with their scanty lighj
for one earth, but that their use must be more im
portant than that. He who believes, as every one
ought to believe, that the Divine created the uni
verse for no other end than that the human race
might exist, and thence heaven, — since the human
race is the seminary of heaven, — cannot but be
lieve, that wheresoever there is any earth, there
must also be men. That the planets, which are
visible before our eyes, because within the bound
aries of the world of this sun, are earths, may be
manifestly known from this, that they are bodies
of earthly matter, because they reflect the sun'B
light ; and, when viewed through telescopes, they
do not appear as stars sparkling from flame, but
as earths variegated with obscure spots : also from
this that they, in like manner as our earth, are
carried round the sun, and proceed in the way of
the zodiac, and thence make years, and seasons of
the year, which are spring, summer, autumn, and
winter : in like manner that they are turned around
their own axis, equally as our earth, and thence
make days, and times of the day, namely, morning,
midday, evening, and night: and moreover, that
some of them have moons, which are called satel
lites, which revolve around their orb at stated
times, as the moon around ours ; and that the planet
Saturn, because it is at a great distance from the
sun, has also a large luminous belt, which gives
much light, although reflected, to that earth. Who
that knows these things, and thinks from reason,
can ever say that these are empty bodies ? More
over I have spoken with spirits, that it might be
believed by man that in the universe there are
more earths than one, from this, that the starry
heaven is so immense, and the stars there so innu
merable ; each of which in its place or in its world
is a sun, and resembling our sun, but of various
magnitudes. He who duly weighs the subject,
must conclude, that such an immense whole can
not but be a means to an end, which is the ultimate
end of creation ; and this end is a heavenly king
dom, in which the Divine may dwell with angels
and men. For the visible universe, or the heaven
enlightened by so innumerable stars, which are s#
many suns, is only a means that earths may existj
and men upon them, from whom is the heavenly
kingdom. From these things, a rational man can
not think otherwise, than that so immense a means
to so great an end, was not made for the human
race of only one earth : what would this be for the
Divine, which is infinite, to which thousands, yea,
myriads of earths, and all full of inhabitants, would
be little and scarcely any thing ? There are spirits',
whose only study it is to acquire to themselves
knowledges, because they are delighted with
knowledges alone ; therefore it is allowed them to
wander about, and even to pass out of the world
of this sun into other systems, and to procure to
themselves knowledges. These have said, that there
are not only earths upon which are men, in this
solar world, but also out of it, in the starry heaven,
to an immense number. These spirits are from
the planet Mercury. A calculation has been made,
that if there were a million of earths in the universe,
and on every earth men to the number of three
hundred millions, and two hundred generations
within six thousand years, and a space of three
cubic ells were allowed to every man or spirit, the
number of so many men or spirits collected into
one sum still would not fill the space of this earth1,
and scarcely more than the space of one of the

232

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

satellites about the planets, which would be a space
in the universe so small as to be almost invisible,
since a satellite scarcely appears to the naked eye.
What is this for the Creator of the universe, to
whom it would not be enough, if the whole uni
verse were filled, for He is infinite ? I have spo
ken on this subject with angels, who said, that they
had a similar idea concerning the fewness of the
human race in respect to the infinity of the Creator,
but that still they do not think from spaces, but
from states, and that, according to their idea, earths
to the amount of as many myriads as could possi
bly be conceived, would still be nothing at all to
the Lord." — H. H. 415-417.
1063. It has also been given me to see the ex
tent of the heaven which is inhabited, and also
of what is not inhabited ; and I saw that the extent
of heaven not inhabited was so great, that it could
not be filled to eternity, even if many myriads of
earths were given, and as great a multitude of men
in each earth as there are in ours. — H. H. 419.
Immensity of the Spiritual World.
1064. When my eyes have been opened for me,
it has sometimes been granted me to see how im
mense, even now, is the multitude of men who are
there ; it is so great that it can scarcely be num
bered, — such myriads are there, — and that only
in one place, towards one quarter ; what, then,
must the numbers be in the other quarters ? For
all are there collected into societies, and the soci
eties exist in vast numbers, and each society, in its
own place, forms three heavens, and three hells
under them : wherefore there are some spirits who
are on high, some who are in the middle, and some
who are below them, and underneath; there are
those who are in the lowest places, or in the hells ;
and those who are above dwell among themselves
as men dwell, in cities, in which hundreds of thou
sands are together ; whence it is evident, that the
natural world, the abode of men on earth, cannot
be compared with that world, as regards the multi
tude of the human race ; so that when man passes
from the natural world into the spiritual, it is like
going from a village into a mighty city. — L. J.
27.
0 Hell.
There are three Hells.
1065. Inasmuch as in general there are three
heavens, therefore also in general there are three
hells ; the lowest, which is opposed to the inmost
or third heaven, the middle, which is opposed to
the middle or second heaven, and the higher, which
is opposed to the ultimate or first heaven. — H. H.
542. Origin of Hell and Evil.
4 1066. It was asked, whence is hell ? They said,
from the freedom of man, without which man would
not be man ; that man, from that freedom, broke
continuity in himself, which being broken, separa
tion was effected, and the continuity which from
creation was in him, became as a chain, or a linked
work, which falls to pieces through the breaking
and plucking asunder of the links above, and
afterwards hangs from small threads. Separation
or breach was effected, and is effected, by the de
nial of God. — D. W. Conclusion.
1067. It was said, that self-love and the love of
the world constitute hell, but it shall now be shown
what is the origin of those loves. Man was created
to love himself and the world, to love his neighbor
and heaven, and, also, to love the Lord ; hence it is,

that when- man is born, he first loves himself and the
world, and afterwards, i n proportion as he grows wise,
he loves his neighbor, and heaven, and in proportion
as he grows further in wisdom, he loves the Lord :
when this is the case, he is then in diVine order, and
is led of the Lord actually, and of himself apparent
ly ; but in proportion as he is not wise, in the same
proportion he stops in the first degree, which is to
love himself and the world, and if he loves his
neighbor, heaven, and the Lord, it is for the sake
of himself before the world : but if he is altogether
unwise, he then loves himself alone, and tlie world
for the sake of himself, in like manner his neigh
bor, and with respect to heaven and the Lord, he ,
either makes light of them, or denies them, or
hates them, if not in words, still in heart. These
are the origins of the love of self and of the love
of the world, and inasmuch as these loves are hell,
it is evident whence hell is. — A. E. 1144.
1068. That evil arose from man, is manifest
from the state of Adam at or after the fall, in that
he was driven out of paradise. Hence it is manir
fest, that unless free agency in spiritual things had
been given to man, God himself would have been
the cause of evil, and not man, and thus that God
must have created both good and evil ; that He
also created evil is horrible to think. That God
did not create evil, because He endued man with
free agency in spiritual things, and that He never.
inspires him with any evil, is because He is good .
itself, and in this God is omnipresent, and contin
ually urges and entreats that He may be received ;
and if He is not received, still He does not recede ;
for if he should recede, man would die in an in
stant ; yea, he would fall into nonentity ; for the
life of man, and the subsistence of all things of
which it consists, is from God. The reason that
God did not create evil, but that man introduced
it, is, because man turns the good, which contin
ually flows in from God, into evil, by turning him
self away from God and turning himself to himself;
and when this is done, there remains the delight
of good, and this then becomes the delight of evil ;
for without a delight remaining, as similar, man
would not live ; for delight makes the life of his
love. — T. C. R. 490.
1069. The abuse of the faculties called ration
ality and liberty is the origin of evil. — D. L. W.
264. 1070. It was given to represent to certain evil
spirits, a large and extensive library — which is
easily done in the other life — where all the books
could be filled with arguments going to prove that
evil is from the Lord, every one containing a thou
sand arguments ; but yet it was represented as
written on the back of all of them, that every evil
is from man, and that evil was previded and not
provided by .the Lord. It was said, moreover, that
if one would not believe this before it was proved,
then every thing within the books would confirm
him in the belief that it was not so, and that the
false was true ; nevertheless, such as I have stated
is the fact. — S.D. 4275.
The Lord rules the Hells.
1071. In what manner the hells are ruled by the
Lord is also to be told briefly. The hells in gen
eral are ruled by the general afflux of divine good
and divine truth from the heavens, whereby the
general effort issuing forth from the hells is
checked and restrained ; and likewise by a special
afflux from each heaven, and from each society of
heaven. The hells are ruled in particular by an
gels, to whom it is given to look into the hells, and

WRITINGS OF EMANUEL SWEDENBORG.

233

to restrain the insanities and disturbances there ;
pecasionally also angels are sent thither, and in
presence they moderate those insanities and dis
turbances. But in general all who are in the hells
are ruled by fears ; some are ruled by fears im
planted and yet inhering from the world ; but
whereas these fears are not sufficient, and like
wise by degrees recede, they1 are ruled by fears of
punishments, by which principally they are de
terred from doing evils. Punishments in hell are
manifold, more gentle and more severe according
to evils. For the most part the more malignant,
who excel in cunning and in artifice, and are able
to keep the rest in compliance and servitude by
punishments and thence terror, are set over others ;
these governors do not dare to pass beyond the
limits prescribed to them. It is to be noted, that
the fear of punishment is the only medium to re
strain the violence and fury of those who are in
the hells ; there is no other.
1072. It has been hitherto believed in the world,
that there is one devil who presides over the hells ;
and that he was created an angel of light, but after
he became rebelious, was cast down with his crew
into hell. That this belief has prevailed, is be
cause in the Word mention is made of the devil
and Satan, and also of Lucifer, and the Word in
those passages has been understood according to
the sense of the letter ; when yet by the devil and
Satan is there meant hell ; by the devil that hell
which is behind, and where the worst dwell, who
are called evil genii, and by Satan that hell which
is in front, the inhabitants of which are not so ma
lignant, and are called evil spirits ; by Lucifer are
meant those who are of Babel or Babylon, being
those who extend their dominions even into heav
en. That there is not any one devil to whom the
hells are subject, is evident likewise from this,
that all who are in the hells, like all who are in the
heavens, are from the human race, and that those
Tirho are there amount in number, from the begin
ning of creation to this time, to myriads of myriads,
and that every one of them is a devil of such a
quality as he had acquired in the world by opposi
tion to the Divine. — H. H. 543, 544.
The Lord casts no one into Hell, but the
Spirit casts himself there.
1073. An opinion has prevailed with some, that
God turns away his face from man, rejects him
from Himself, and casts him into hell, and that He
is angry with him on account of evil ; and with
some it is supposed still further, that God punishes
man and does evil to him. In this opinion they
confirm themselves from the literal sense of the
Word, where such things are said, not being aware
that the spiritual sense of the Word, which explains
the sense of the letter, is altogether different ; and
that hence the genuine doctrine of the church,
which is from the spiritual sense of the Word,
teaches otherwise, namely, that God never turns
away his face, from man and rejects him from Him
self, that He does not cast any one into hell, and
that He is not angry with any one. Every one also,
whose mind is in a state of illustration when he
reads the Word, perceives this to be the case, from
the consideration that God is good itself, love
itself, and mercy itself; and that good itself can
not do evil to any one, also that love itself and
mercy itself cannot reject man from itself, because
it is contrary to the very essence of mercy and
love, thus contrary to the Divine Itself. — H.H.
545. 1074. Evil with man is hell with him, for whether
30

we speak of evil or of hell, it is the same thing.
Now whereas man is in the cause of his own evil,,
therefore also he brings himself into hell, and not
the Lord ; for the Lord is so far from bringing man
into hell, that he delivers man from hell, as far as
man does not will and love to be in his own evil.
All man's will and love remains with him after
death : he who wills and loves evil in the world,!
the same wills and loves evil in the other life, and;
then he no longer suffers himself to be withdrawn
from it. Hence it is, that the man who is in evil
is tied to hell, and likewise is actually there as to
his spirit, and after death desires nothing more
than to be where his own evil is : wherefore man
after death casts himself into hell, and not the
Lord. 1075. From these things it is evident, that the
Lord draws every spirit away [from hell] to Him
self by the angels, and likewise by influx from
heaven, but that the spirits who are in evil alto
gether resist, and as it were rend themselves away
from the Lord, and are drawn by their own evil as
by a rope, thus by hell ; and inasmuch as they are
drawn, and by reason of the love of evil are willing
to follow, it is manifest that they from freedom cast
themselves into hell. That this is the case, cannot
be believed in the world, in consequence of the
idea entertained of hell: neither does it in the
other life appear otherwise than in the world, be
fore the eyes of those who are out of hell : it ap
pears otherwise only to those who cast themselves
thither, for they enter of their own accord; and
they who enter from an ardent love of evil, appear
as if they were cast headlong, with the head down
wards and the feef upwards : it is from this appear
ance, that they seem as if they were cast down in
to hell by divine power. — H. H. 547, 548.
Evils and Falsities of Hell.
1076. All who are in the hells are in evils and
the falses thence, and no one there is in evils and
at the same time in truths. Most evil persons in
the world are acquainted with spiritual truths,
which are the truths of the church ; for they have
learned them from infancy, and next from preach
ing and from reading the Word, and afterwards
have discoursed from them. Some also have in
duced others to believe that they were Christians
in heart, because they had the skill to discourse
from truths with pretended affection, and likewise
to act sincerely, as from spiritual faith. But such
of them as have thought in themselves contrary to
these truths, and have abstained from doing evils
according to their thoughts only on account of civil
laws, and with a view to reputation, honors and
gain, are all of them evil in heart, and are in truths
and goods only as to the body, and not as to the
spirit: wherefore, when external things are taken
away from them in the other life, and the internal
things which were of their spirit are revealed, they
are altogether in evils and falses, and not in any
truths and goods ; and it is made evident that truths
and goods only resided in their memory, no other
wise than scientifics, and that they brought them
forth thence in discourse, and made a pretence of
good as if from spiritual love and faith. When
persons of such a character are let into their inter
nals, consequently into their evils, they cannot
then any longer speak truths, but only falses, inas
much as they speak from evils ; for to speak truths
from evils is impossible, since the spirit is then
nothing but his own evil, and what is false pro
ceeds from what is evil. — H. H. 551.
1077. All spirits in the hells, when inspected in

234

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

any light of heaven, appear in the form of their
own evil ; for every one is an effigy of his own evil,
inasmuch as with every orfe the interiors and exte
riors act as one, and the interiors present them
selves visible in the exteriors, which are the face,
the body, the speech, and the gestures ; thus their
quality is recognized as soon as they are seen. In
general, they are forms of contempt of others, and
of menaces against those who do not pay them re
spect ; they are forms of hatreds of various kinds,
also of various kinds of revenge ; fierceness and
cruelty from their interiors are transparent through
those forms ; but when others commend, venerate,
and worship them, their faces are contracted, and
have an appearance of gladness from delight. It
is impossible to describe in a few words all those
forms such as they appear, for one is not like to
another; only between those who are in similar
evil, and thence in a similar infernal society, there
is a general similitude, from which, as from a plane
or derivation, the faces of each appear there to.
have a kind of likeness. In general, their faces
are direful, and void of life like corpses ; in some
they are black, in some fiery 'like little torches, in
some disfigured with pimples, warts, and ulcers ;
in some no face appears, but in its stead some
thing hairy or bony, and in some, teeth only are
exhibited. Their bodies also are monstrous ; and
their speech is as the speech of anger, or of hatred,
or of revenge ; for every one speaks from his own
falsity, and the tone of his voice is from his own
evil : in a word, they are all images of their own
hell. It has not been given me to see what is the
form of hell itself in general; i|has only been told
me, that as the universal heaven in one complex
resembles one man, so the universal hell in one
complex resembles one devil, and may likewise be
presented in the effigy of one devil. But in what
form the specific hells are, or the infernal societies,
it has often been given me to see ; for at their ap
ertures, which are called the gates of hell, for the
most part appears a monster, which in general rep
resents the form of those who are within : the
fierce passions of those who dwell there are then
at the same time represented by things direful and
atrocious, the particular mention of which I omit.
It is to be known however, that such is the appear
ance of the infernal spirits in the light of heaven,
whereas among themselves they appear as men;
this is of the Lord's mercy, lest they should seem
as filthy one to another as they appear before the
angels : but that appearance is a fallacy, for as
soon as any ray of light from heaven is let in, their
human forms- are turned into monstrous forms, such
as they are in themselves, as described above ; for
in the light of heaven every thing appears as it is
in itself. Hence likewise it is, that they shun the
light of heaven, and cast themselves down into
their own lumen, which lumen is like a lumen from
lighted coals, and in some cases as from burning
sulphur; but this lumen also is turned into mere
thick darkness, when any thing of light from heav
en flows in thither. Hence it is that the hells
are said to be in thick darkness, and in darkness ;
and that thick darkness and darkness signify falses
derived from evil, such as are in hell.
1078. From an inspection of those monstrous
forms of spirits in'the hells, which, as was said, are
all forms of contempt of others, and of menaces
against those who do not pay them honor and re
spect, also forms of hatred and revenge against
those who do not favor them, it appeared evident,
that all in general were forms of the love of self
and the love of the world ; and that the evils of

which they are specific forms, derive their origin
from those two loves. I have been likewise told
from heaven, and it has also been testified to me
by much experience, that those two loves, namely,
the love of self and the love of the world, rule in
the hells, and likewise make the hells ; but that
love to the Lord and love towards the neighbor
rule in the heavens, and likewise make the heav
ens : also that those two loves, which are the loves
of hell, and these two loves, which are the - loves
of heaven, are diametrically opposite to each other.
— H.H. 553, 554.
Atheistical and sensual Reasonings in the
other Life.
1079. There were some satans in hell, who said
among themselves, O that it might be permitted us
to speak with the angels of heaven, and we will
thoroughly and fully demonstrate, that nature is
that which they call God, from whom are all things,
and thus that God is only a word, unless nature be
understood. And because those satans believed it
with the whole heart and the whole soul, and also
desired to speak with the angels of heaven, it was
given them to ascend from the mire and darkness
of hell, and to speak with two angels then descend
ing from heaven. They were in the world of spir
its, which is mediate between heaven and hell.
The satans, having seen the angels there, ran
swiftly to them, and cried with a furious voice, Are
you the angels of heaven with whom it is permitted
to engage in reasoning concerning God and con
cerning nature ? You are called wise because yc-u
acknowledge God; but O how simple you are!
Who sees God ? Who understands what God is ?
Who conceives that God governs and can govern
the universe, and every and each thing of it?
Who, but the multitude and the rabble, acknowl
edges what he does not see and understand?
What is more manifest than that nature is all in
all ? Who has seen with the eye any thing but
nature ? Who has heard with the ear any thing
but nature ? Who has smelt with the nostril any
thing but nature ? Who has tasted with.the tongue
any thing but nature ? Who, by any touch of the
hand and of the body, has felt any thing but na
ture? Are not the senses of our body the sole
witnesses of truths? Who cannot swear from
them, that it is so? Are not your heads in na
ture ? Whence is the influx into the thoughts of
those heads, except from it ? Take it away, can
you think any thing ? Beside many other things
of a similar kind. — C. L. 415.
Note — We see from the above, how perfectly similar are the
reasonings of some immortal spirits out of the material body, to
those in the body, even to the denial of God, the attributing of all
things to Nature, and the appeal to the senses alone for evidence.
It may seem incredible, but it is nevertheless true, and should
operate as a warning. The reason is, as given by the angels to
these same spirits on this occasion, that they " have the ideas of
the thoughts immersed in.the senses of the body, [spiritual body,]
nor can they elevate their minds above them."

Nature of SeU-Love.
1080. At first I wondered whence it was, that
self-love and the love of the world are so diaboli
cal, and that they who are in those loyes are such
monsters in aspect; since in the world little
thought is given to self-love, but only to that
puffed-up state of mind [animus] in external things
which is called pride, and which, because it ap
pears to the sight, is alone believed to be self-love.
Moreover self-love, when it does not so inflate it
self, is believed in the world to be the fire of life,
from which man is excited to seek for employment,
and to perform uses, in which, unless he could see

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235

honor and glory; his mind would grow torpid.
Thus it is said, that no one does any worthy, use
ful, and distinguished action, but for the sake of
being celebrated and honored by others, or in the
minds of others ; and whence, it is asked, is this,
but from the fire of love for glory and honor, con
sequently for self? Hence it is, that it is not
known in the world, that self-love viewed in itself
is the love which rules in hell, and which makes
hell with man. — H. H. 555.
1081. The love of self makes with the man in
whom it is the head, and heavenly love makes with
him the feet, on which he stands, and which, if it
does not serve him, he tramples under foot : hence
it is that they who are cast down into hell, appear
to be cast down with the head downwards towards
hell, and with the feet upwards towards heaven.
1082. Self-love also is of such a quality, that as
far as the reins are given it, that is, so far as exter
nal bonds are removed, which are fears of the law
. and its penalties, and of the loss of reputation, of
honor, of gain, of employment, and of life, so far it
rushes headlong, until at length it not only desires
to rule over the whole terrestrial globe, but also
over the whole heaven, and over the Divine Him
self, not knowing any limit or boundary : this pro
pensity lurks in every one who is in self-love, al
though it is not evident before the world, where
the above-mentioned bonds restrain it. That this
is the case, every one may see in potentates and
kings, who are not subject to such restraints and
bonds ; who rush on and subjugate provinces and
kingdoms, so far as they succeed in their purposes,
and aspire after unlimited power and glory. That
this is so, is still more manifest from the Babylon
of this day, which has extended its dominion into
heaven, and has transferred all the divine power
of the Lord to itself, and lusts continually for
more. — H. H. 558, 559.
1083. There appeared to me some spirits in the
western quarter towards the south, who said that
they had been in stations of great dignity in the
world, and that they deserved to be preferred
above others, and to rule over them. They were
explored by angels as to their interior quality, and
it was discovered, that in their offices in the world
they had not looked to uses, but to themselves, and
thus that they had preferred themselves to uses.
But whereas they were eager and intensely solicit
ous to be set over others, it was allowed them to be
among those who were consulting on concerns of
great importance ; then it was perceived that they
could not attend at all to the business in agitation,
nor see things inwardly in themselves, and that
they did not speak from the use of the thing, but
from proprium, and likewise that they wished to
act their pleasure according to favor ; wherefore
they were discharged from that function, and left
to seek employments for themselves elsewhere.
They therefore proceeded farther into the western
quarter, where they were received here and there ;
but in all places they were told, that they thought
only of themselves, and not of any thing except
from self, thus that they were stupid, and only like
sensual corporeal spirits ; wherefore they were
banished wheresoever they came : some time after
wards they were seen to be reduced to a destitute
state, and to ask for alms. Hence likewise it
was made manifest, that they who are in self-
love, howsoever from the fire of that love they
may seem to speak in the world like wise men,
still it is only from the memory, and not from
any rational light ; wherefore in the other life, when
it .is no longer permitted for things of the natural

memory to be reproduced, they are more stupid
than others, and this by reason that they are sepa
rated from the Divine.
1084. The love of dominion remains also with
every one after the life in the world. Those who
have exercised authority from neighborly love, are
also intrusted with authority in the heavens ; yet
in this case it is not they who rule, but the uses
which they love, and when uses rule, the Lord
rules. But they who in the world have ruled from
self-love, after the life in the world are in hell, and
are there vile slaves : I have seen the mighty ones,
who in the world have exercised dominion from the
love of self, rejected amongst the most vile, and
some amongst those in excrementitiotis places
there. — H. H. 563, 564.
Infernal Fire and Gnashing of Teeth.
1085. Infernal fire or love exists from the same
origin as heavenly fire or love, namely, from the
sun of heaven or the Lord ; but it is made infernal
by those who receive it. For all influx, from the
spiritual world varies according to reception, or
according to the forms into which it flows, not oth
erwise than the heat and light from the sun of the
world; the heat from that sun, flowing in into
shrubberies and beds of flowers, produces vegeta
tion, and likewise draws forth grateful and sweet
odors, but the softie heat flowing in into excremen-
titious and cadaverous substances, produces putre
faction, and draws forth noisome and disgusting
stenches ; in like manner the light from the same
sun in one subject produces beautiful and pleasing
colors, in another such as are ugly and unpleasant.
The case is similar in regard to heat and light
from the sun of heaven, which is love : when the
heat or love thence flows into goods, as with good
men and spirits, and with angels, it fructifies their
goods, but when it flows in with the wicked, it is
attended with a contrary effect, for their evils either
suffocate it or pervert it. In like manner the light
of heaven, when it flows in into the truths of good,
gives intelligence and wisdom, but when it flows
in into the falses of evil, it is there turned into in
sanities and fantasies of various kinds. Thus in
all cases it manifests itself according to recep
tion. 1086. Inasmuch as infernal fire is the love of
self and of the world, it is therefore every lust
which is the result of those loves, inasmuch as
lust is love in its continuity, for what a man loves,
this he continually lusts after ; and it is likewise
delight, for what a man loves or lusts after, when
he obtains it, he perceives delightful, nor is delight
of heart communicated to man from any other
source : infernal fire, therefore, is the lust and de
light which spring from those two loves as their
origins. — H. H. 569, 570.
1087. It must be observed, that the hell where
such are as are in the loves of falsity and at the
same time in the lusts of evil, appears at a dis
tance as a fiery lake with a green flame like that
of brimstone ; but they who are therein do not see
this, for they are there shut up in their houses of
correction, where they have vehement altercations
with one another ; sometimes there appear knives
in their hands, which they use in a threatening
manner rather than appear to yield or give way ;
it is their love of falsity, together with their lusts
of evil, which causes the appearance of such a
lake ; this appearance is from correspondence.
That by a lake is signified where there is truth in
abundance, and in an opposite sense, where falsity

236

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

abounds, may appear from the Word ; that it sig
nifies where there is truth in abundance, may be
seen in the following passages : " For in the wil
derness shall waters break out, and streams in the
desert, and the parched ground shall become a
lake,'" Isaiah xxxv. 6, 7. " I will make the wilder
ness a lake of water, and the dry land springs of
water," Isaiah xii. 18 ; Psalm cvii. 33, 35. " I will
make the rivers islands, and I will dry up the
lakes," Isaiah xiii. 15. The God of Jacob, who
" turned the rock into a laJce of water, the flint into
a fountain of waters," Psalm cxiv. 7, 8. " All that
make a trade of lakes for the fishes," Isaiah xix.
10. In an opposite sense, from these passages :
" I will cut off from Babylon the name and rem
nant ; I will also make it a possession for the bit
tern and lakes of water," Isaiah xiv. 22, 23. Death
and hell were "cast into the lake of fire," Apoc.
xx. 15. Their part is " in the lake of fire, which
burneth with fire and brimstone ; which is the sec
ond death," Apoc. xxi. 8. — A. R. 835.
1088. All love, in the spiritual world, when it is
excited, appears at a distance as fire, — within the
hells, as red-hot fire, and without, as the smoke of
a fire, or as the smoke of a furnace. The falses
of the concupiscences springing forth from evil
loves, are also described as smoke from a fire and
from a furnace, in other parts of the Word, as in
these passages : Abraham " looked towards Sodom
and Gomorrah, — and beheld, andJp, the smoke of
the country went up as the smokWof a furnace"
Gen. xix. 28. " The sun went down, and it was
dark, and behold, a smoking furnace, and a burning
lamp, that passed between those pieces," Gen. xv.
17. " And now they sin, more and more, therefore
they shall be as the smoke out of the chimney," Ho
sea xiii.' 2, 3. " But the wicked shall perish, into
smoke shall they consume away," Psalm xxxvii. 20.
" And I will show wonders in the heavens, and in
the earth, blood, and fire, and pillars of smoke"
Joel ii. 30. " And shall cast them into a furnace
of fire, there shall be wailing and gnashing of
teeth," Matt. xiii. 41, 42, 49, 51 ; and in other
places. — ^. R. 422.
1089. Inasmuch as the lust of doing evils, which
originate in the love of self and of the world, is
understood by infernal fire, and since such is the
lust of all in the hells, therefore likewise, when
the hells are opened, there is an appearance as of
fire with smoke, such as is seen in buildings on
fire ; a dense fiery appearance from the hells where
self-love prevails, and a flaming appearance from
the hells where the love of the world prevails.
But when they are closed, this fiery appearance is
not seen, but in its place an appearance like a dark
mass of condensed smoke : yet that fiery principle
still rages within, as is also perceivable from the
heat thence exhaling, which heat is like that from
the burnt ruins after a fire, in some places as from
a heated furnace, and in others as from a hot bath ;
this heat, when it flows in with man, excites in him
lusts, and with evil men hatred and revenge, and
with the sick insanities. Such is the fire, or such
the heat, with those who are in the above-men
tioned loves, inasmuch as they are bound as to
their spirits to those hells, even while they live in
the body. But it is to be known, that they who
are in the hells are not in fire, but that the fire is
an appearance ; for they are not sensible there of
any burning, but only of a heat such as they before
experienced in the world : the appearance of fire
is from correspondence, for love corresponds to
fire, and all things which appear in the spiritual
world, appear according to correspondences.

1090. It is to be observed, that the above fire or
infernal heat is turned into intense cold, when heat
from heaven flows in, and then the infernal inhab
itants shiver like those who are seized with a cold
fever, and are likewise inwardly tormented. The
reason of this is, because they are altogether in
opposition to the Divine ; and the heat of heaven,
which is divine love, extinguishes the heat of hell,
which is the love of self, and with it the fire of
their life ; whence comes such cold and consequent
shivering, and likewise torment: then likewise
thick darkness ensues there, and thence infatua
tion and blindness. But this rarely is the case,
only when violent outrages are to be appeased, in
consequence of their increasing beyond measure.
— H.H. 571,572.
1091. Gnashing of teeth is the continual dispute
and combat of falses with each other, conse
quently of those who are in falses, conjoined like
wise with contempt of others, with enmity, mock
ery, ridicule, blaspheming; which evils likewise
burst forth into various kinds of butchery ; for ev
ery one fights for his own false, and calls it truth.
These disputes and combats are heard out of those
hells like the gnashing of teeth, and are likewise
turned into gnashing of teeth, when truths from
heaven flow in thither. In those hells are all they
who have acknowledged nature and denied the
Divine ; in the deeper hells they who have con
firmed themselves in such acknowledgment and
denial. These, forasmuch as they can receive
nothing of light from heaven, and thence can see
nothing inwardly in themselves, are therefore most
of them corporeal sensual spirits-, or such as be
lieve nothing but what they see with their eyes and
touch with the hands : hence all the fallacies of
the senses are to them truths, from which also they
dispute. It is from this cause that their disputes
are heard like gnashings of teeth ; for all falses in
the spiritual world are grating, and the teeth cor
respond to ultimate things in nature, and likewise
to the ultimate things with man, which are corpo
real sensual. That in the hells there is gnashing
of teeth, may be seen Matt. viii. 12 ; chap. xiii. 42,
50 ; chap. xxii. 13 ; chap. xxiv. 51 ; chap. xxv. 30 ;
Luke xiii. 28. — H. H. 575.
The Bottomless Pit.
1092. By the bottomless pit is signified the hell
where they are who have confirmed themselves in
justification and salvation by faith alone, who are
all of the reformed church ; hut in the present
case, they who in their own eyes, and thence
in the eyes of many others, appear as learned and
erudite, when yet in the sight of the angels in
heaven they appear destitute of understands^ as
to those things which pertain to heaven and the
church ; because they who confirm that faith even
to its interiors, close the superior degrees of their
understanding, till at length they are unable to see
any spiritual truth in light ; the reason is, because
the confirmation of falsity is the negation of truth ;
therefore when they hear any spiritual truth, which
is a truth of the Word serviceable to those who
are of the church for doctrine and life, they keep
their minds fixed in the falses which they have
confirmed, and then they either veil over the truth
they have heard with falses, or reject it as a mere
sound, or yawn at it and avert themselves; and
this in the degree in which they are in the pride
of their own erudition ; for pride glues falses to
gether, so that at last they cohere like the concre
tions formed from the foam of the sea; therefore
the Word is hid from them as a book with seven

WRITINGS OF EMANUEL SWEDENBORG.

237

seals. What their quality is, and what their hell,
shall also be described, because it has been per
mitted me to see it, and to discourse with those
who are therein, and also to see the locusts that
came out of it. "That pit, which is like the ap
erture of a furnace, appears in the southern quar
ter, and the abyss beneath is of large extent
towards the east: there is light in it, but if light
from heaven be admitted into it, it becomes dark
ness; wherefore the pit is closed above. Huts,
arched as it were with brick, appear therein, di
vided into various little cells, in each of which
there is a table, with paper and books lying upon
it. Every one sits at his own table, who in the
world had. confirmed justification and salvation by
faith alone, making charity an act merely natural-
moral, and its works only works of civil life,
whereby men may attain reward in the world ; but
if they are done for the sake of salvation, they
condemn them, and this severely, because human
reason and will are in them. All who are in this
abys3 have been learned and erudite in the world ;
and among them there are sdme metaphysicians
and scholastics, who are esteemed there above the
rest. When it was granted me to enter into dis
course with them, I recognized some of them : but
this is their lot on their first admission ; — they sit
in tlie foremost cells ; but as tney confirm faith by
excluding works of charity, they leave their first
habitations, and enter into cells nearer to the east,
and so on successively till towards the end, where
those are who confirm these tenets from the Word ;
and as they then cannot but falsify the Word, their
huts disappear, and they see themselves in a des
ert. There is also an abyss beneath the one just
mentioned, where they are who in like manner
have confirmed justification and salvation by faith
alone, but who by themselves in their spirit have
denied God, and in their hearts have laughed at
the holy things of the church ; here they do noth
ing but quarrel, tear their garments, climb upon
tlie tables,. and kick and abuse one another; and
because no one is there permitted to do mischief
to the body of another, they menace with their
faces and fists. Filthiness and impurity here pre
vail ; but these are not treated of in this place." ¦ — ¦
A. R. 421. The Torments of Hell.
1093. From every hell there exhales a sphere of
the lusts in which its inhabitants are : when this
sphere is perceived by him who is in similar lust,
he is affected at heart, and is filled with delight ;
for lust and its delight make one, inasmuch as what
any one lusts after, this is delightful to him.
Hence it is, that the spirit turns himself thither,
and from delight of heart lusts to go thither : for
he does not as yet know that such torments are
there ; and he who knows it, still lusts to go in that
direction ; for no one in the spiritual world can re
sist his own lust, inasmuch as the lust is of his
love, and love is of his will, and will is of his na
ture, and every one there acts from his nature.
When therefore a spirit of his own accord, or from
his own freedom, directs his course to his own
hell, and enters it, then at first he is received in a
friendly manner, and is thus led to believe that he has
come amongst friends ; but this only continues for
some hours ; in the mean time he is explored as to
the quality of his cunning, and hence aslo the
quality of his power. When he has been explored,
they begin to infest him, and this by various meth
ods, and successively with greater severity and ve
hemence, which is effected by introduction more

interiorly and deeply into hell ; for in proportion
as the hell is more interior and deeper, the spirits
are more malignant: after infestations they begin
to treat him cruelly by punishments, and this until
he is reduced to the state of a slave. But whereas
rebellious commotions continually exist there, in
asmuch as every one there wills to be greatest, and
burns with hatred against others, hence come new
outrages ; thus one scene is changed into another :
wherefore they who were made slaves, are taken
out of thraldom, that they may afford aid to some
new devil to subjugate others ; and then they who
do not submit themselves, and yield implicit obe
dience, are again tormented by various methods :
and so they go on continually. Such torments arc
the torments of hell, which are called infernal fire.
— H. H. 574.
1094. What casting into hell means, is known
to few, it being supposed to mean the casting down
into a certain place containing the devil with his
crew, who there inflict torment ; but the case is
not so, for casting into hell is nothing else but a
closing up by mere falses which are from evil, in
which evil they were when in the world. When
they are there closed up by those falses, they are
then in hell, and the evils and falses, in which they
then are, torment them ; but the torment does not
arise from hence, that they grieve at the evil which
they have done, but from this, that they cannot do
evil, this being the delight of their life ; for when
in hell they do evil to others, they are punished
and tormented by those to whom they do it : they
do evil especially to each other, from the lust of
commanding, and on that account of subjugating
others, which- is effected, if they do not suffer
themselves to be subjugated to another, by a thou
sand methods of punishments and torments : but
the dominion there, which they continually aim at,
is in a perpetual state of vicissitude, and thus they
who had punished and tormented others, are in
their turn punished and tormented by others ; and
this until at length such ardor abates from the fear
of punishment.  i. C. 8232.
1095. The reason why infestation by evils and
falses is signified by having no rest, is, because
they who are in hell are continually detained or
withheld from their loves, and as often as they
break out into them, they are punished ; for their
loves are hatreds, revenges, enmities, and cupidi
ties of doing evil, which to them are so delightful,
that they may be called the very delights of their
life, wherefore to be withheld' from them is to be
tormented, for every one is in the joy of his heart
when he is in his reigning love, and consequently
on the other hand, he is in grief of heart, when
he is withheld from it : this is the common torment
of hell, from which innumerable others exist. —
A. E. 890.
1096. It js given to every one to be in the de
light of his evil, provided he does not infest those
who are in the delight of good ; but because evil
cannot do otherwise than infest good, for in evil
there is hatred against good, therefore, lest they
should bring harm, they are removed, and cast
down into their places in hell, where their delight
is turned into undelight. — D. P. 324.
1097. Infernal torments are not, as some sup
pose, the stings of conscience, for they who are in
hell have no conscience, and consequently cannot
be so tormented, for such as have had conscience
are among the blessed. — A. C. 965.
1098. As love towards the Lord and our neigh
bor, together with the joy and happiness thence
originating, constitute heaven ; so hatred of the

238

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

Lord and the neighbor, together with the punish
ment and torment thence derived, constitute hell. —
A. C. 693.
1099. The hells have, however, such a form
and Order induced upon them by the Lord, that
their inhabitants are all held entangled and bound
by the lusts and fantasies in which the very es
sence of their life consists ; and as this life is spirit
ual death, it becomes changed into torments so
dreadful as to be incapable of description. Its high
est satisfaction consists in the ability to punish, tor
ture, and torment each other, which they effect by
means of artifices altogether unknown in the world,
by which they excite exquisitely painful, and, as it
were, corporeal sensations, and also dire and horri
ble fantasies, as well as extreme alarm and terror,
with many more similar torments. In this the di
abolical crew perceive so much pleasure, that were
it possible for them infinitely to increase and aug
ment these pangs and torments, they would still
be dissatisfied, and burn with a desire to extend
them ; the Lord, however, frustrates their efforts,
and mitigates the anguish they inflict.
1100. Such is the equilibrium of all and every
thing in the other life, that wickedness punishes
itself, so that in evil is the punishment of evil, and
falsity returns upon him who is principled in the
false : hence every one brings punishment and tor
ment on himself, being led to associate with the
diabolical crew who act as its executioners. — A. C.
695, 696.
1101. In order that I might be a witness of the
torment of those who are in hell, and also of the
vastation of such as are in the lower earth, I have
been several times let down thither (to be let down
into hell, not being a translation from one place
to another, but an immission into some infernal so
ciety, man remaining in the same place); but it is
permitted me to relate here only the following ex
perience. I clearly perceived that I was as it were
encompassed by a kind of column, which became
sensibly increased in magnitude, and I perceived
that this was the wall of brass spoken of in the
Word, formed of angelic spirits, for the purpose of
enabling me to be let down safely amongst the un
happy. Whilst there, I heard miserable lamenta
tions, and amongst the rest the cry, O God, O God,
be merciful to us, be merciful to us ; and this for
a lopg continuance. It was permitted me to con
verse 'with those miserable persons for some time.
They complained chiefly of evil spirits, burning
with a continual desire only to torment them, and
they were in a state of despair, saying that they
believed their torments would be eternal : but it
was granted me to comfort them. — A. C. 699.
Hells of Hatred, Revenge, and Cruelty.
1102. Those who have indulged in mortal ha-
, tred, and in consequence thereof breathe ven
geance, and seek the life of another, aire confined
in a very deep cadaverous hell, filled with a horri
ble stench, similar to that which arises from dead
bodies ; and wonderful to relate, they are so delighted
with the foetor as to prefer it to the most delicious
odors. ¦ This is owing to their direful natures, and
' to the fantasies thence derived ; for from this hell
such a stench actually exhales, so that when it is
opened (which is seldom done, and then only for
a little while,) no spirits can remain in its vicinity,
in consequence of the stench. Some genii, or
rather furies, being let out thence, that I might
become acquainted with their quality, so infected
the surounding sphere with a poisonous and pesti
lential exhalation, that the spirits about me could

not stay, and my stomach became at the same time
so much affected as to occasion vomiting.
1103. Those who are so delighted with hatred
and revenge, -as not to be content with killing the
body merely, but who also desire to destroy the
soul, which yet the Lord has redeemed, are let
down through an exceedingly dark and narrow
passage towards the lowest parts of the earth, to a
depth proportioned to the degree of their hatred.
and revenge, and then they are struck with grievous
alarm and horror, and being kept at the same time
in the lust of vengeance, they descend more and
more profoundly as this becomes increased. After
wards they are sent to a place beneath Gehennah,
where appear terrible serpents, of monstrous size,
with large bellies, by whose bites they are tor
mented. Both the appearance of the serpents and
the pain they produce are as sensibly perceived as
if they were real, for such things are exquisitely
felt by spirits, being as much suited to their life
as corporeal things are to those in the body. In
the mean time they live in direful fantasies, and'
continue so for ages, until they no longer know
that they were men ; for otherwise the life which
they have contracted by repeated indulgence in
hatred and revenge, cannot be extinguished.
1104. Since there are innumerable genera, and
still more numerous species of hatred and revenge,
and as no two kinds have precisely a similar hell, -
it is impossible to give a regular account of each,
and I will therefore speak only of those which I
have seen, as in clear daylight, yea, in light still
clearer than that of day, but before the internal
sight, because, by the divine mercy of the Lord, it
is granted me to he present with spirits. A cer
tain person came to me, who appeared of noble
rank : at his first approach he intimated, by feigned
gestures, that he had many things which he was
desirous to communicate, asking me whether I was
a Christian, to which I answered in the affirmative ;
he said that he was of the same religion, and
wished to be alone with me, because he had some
thing to say, which others must not hear; but
I replied, that in a spiritual state of existence,
people cannot be alone, as men suppose themselves
to be in the world, and that many spirits were then
present. He, however, came nearer and took his
station behind me, towards the back part of the'
head, when I immediately perceived him to be an
assassin ; and whilst he was in that situation, I felt,
as it were, a stroke through the heart, and soon
after another in the brain, such as would have
easily killed a man ; but being protected by the
Lord, I feared nothing. What art he made use of
I do not know. He, supposing that I was dead,
said to some other spirits who were present, that;
he was just come from a man whom he had mur
dered, by thus giving him a mortal wound from
behind, boasting that he had the art of striking so
dexterously, that no one could be aware of it till
he fell down dead, and that none would imagine
but that he was innocent. From this I became
aware that he was lately dead, and, had been an
assassin in the natural world. The punishment of
such persons is dreadful ; for after enduring infer
nal torments for a succession of ages, they at
length acquire a most detestable and monstrous;/
countenance, of a ghastly appearance, and more
like a mass of tow than a face. Thus they put off
every thing human, till all who see them become
so horrified that they are obliged to wander about
like wild beasts in covert places.
1105. A certain spirit came from an infernal
den towards the left, and entering into conversa-

WRITINGS OF EMANUEL SWEDENBORG.

239

tion with me, 1 was enabled to perceive that he
was a villain. The wickedness he had been guilty
of in the world, was discovered in the following
manner : he was let down into the lower earth, in
a direction a little forwards, and towards the left,
to a considerable depth, and there began to dig a
hole in the ground, similar to a grave for the inter-
• ring of a corpse ; hence a suspicion arose that he
had committed some act of murder during his life
in' the body. Immediately afterwards there ap
peared a bier covered with black cloth, and pres
ently one rising from the bier came to me, and in
an affecting tone informed me' that he was dead,
and was of opinion he had been poisoned by that
man, adding that he thought this at the hour of
death, but was still ignorant whether or not his
Suspicion was well grounded. The wicked spirit,
onhearing this, confessed he was guilty of the mur
der. After confession, followed punishment ; he
was twice rolled in the dirty hole which he had
a i dug, until both his face and body were made as
black as an Egyptian mummy, and thus he was
carried on high and presented to the view of
spirits and angels, whilst this cry was uttered,
" What a devil ! " His whole frame then became
frigid, and he was in this state cast into hell
amongst the cold infernals.
1106. Beneath the back parts [sub natibus] there
is a dreadful hell, where the inhabitants seem to
strike at each other with knives, aiming them, like
furies, at each other's breasts ; but at the instant of
giving the blow, the knife is always taken away from
them. These are they who have borne such vio
lent hatred against others, that they were always
burning with a desire to murder them with all
cruelty, whence they had contracted so terrible a
nature. This hell was opened, to the end that I
might see the nature of mortal hatred, but only in
a small degree on account of their dreadful cruel
ties.— A. C. 814-818.
1107. Whatever a man has done, or even
thought, in the life of the body, returns succes
sively in the other life. When feelings of enmity,
hatred, and deceit recur, the persons against whom
they have, been indulged, and whose injury has
been clandestinely contrived, are also presented,
and that immediately. It is in consequence of a
perception of the thoughts of all being communi
cated in the other life, that those entertained against
others appear openly, the most lamentable states
being induced when the hidden feelings of enmity
burst forth. With the wicked, all their evil deeds
and thoughts thus vividly return ; but with the
good, it is not so, all their states of goodness,
friendship, and love, recurring with the greatest
possible delight and happiness. — A. C. 823.
Hells of Adulterers.
1108. Under the heel* of the right foot is the
hell inhabited by those who have taken delight
both in cruelty and in adulteries, therein perceiv
ing the greatest satisfaction of their lives. It is a
surpnsing circumstance,, that such as have been
cruel during their life in the body, have also been
adulterers above all others ; they have their abode
in that hell, where they exercise cruelties by the
most wicked contrivances. They form to them
selves, by their fantasies, vessels and instruments,
like pestles and mortars, such as are employed in
bruising herbs, with which they bruise and torture
whomsoever they can. They also construct broad-

* The reader is requested to observe, that the author is speak-
king of the situation of these societies according to their respec
tive correspondence to the human frame.

axes, similar to those used by executioners, and a
sort of awl, or auger, with which tbey cruelly tor
ment each other, not to mention several other dire
ful practices. In that hell are some of the Jews,
who formerly treated the Gentiles in so barbarous
a manner; and at this day that hell increases,
owing its increase especially to those of the Chris
tian world so called, who have placed their chief
delight in adulteries, these for the most part being
also cruel. Sometimes their delight is changed
into the stench of human excrement, which, on
opening the hell, exhales very abundantly; and
when perceived in the world of spirits, instantly
brings on faintness, as I have experienced. This
excrementitious stench by turns prevails and ceases
in the hell ; for it is their delight arising from
adulteries, which becomes changed into this smell.
In process of time, when they have passed then-
appointed period under such circumstances, they
are left solitary, and sit in torment, becoming like
deformed skeletons, although still continuing to
live. 1109. In the plane of the soles of the feet, at
some distance anteriorly, there is a hell called
Gehennah, inhabited by immodest women, who
have placed their whole delight in adulteries, and
who, considering them not only lawful, but also
reputable,- have inveigled the guiltless and inno
cent to such practices under various assumed ap
pearances of character and credit. There is visi
ble in that hell a kind of fiery appearance, such as
is often seen shining in the air from a great fire ;
and it is attended also with heat, which it was
given me to feel by the warmth thence communi
cated to my face ; and a stench exhales thence
similar to that arising from burnt bones and hair
This hell is sometimes changed into dreadful ser
pents, which bite the inhabitants, who desire death,
but cannot die. Some of the women being liber
ated thence, mentioned, on coming to me, that it
is burning hot there, but that when they are allow
ed to approach any society df good spirits, their
heat becomes changed into intense cold, and at
such times they experience in themselves an alter
nation of heat and cold, passing from one extreme
to the other, and being thereby miserably tortured.
Nevertheless there are intervals during which
they are in the excitement of their fiery lust ; but
their states become changed in the manner. de
scribed. — A. C. 824, 825.
1110. Those who insnare by pretending a re
gard for conjugial love, and for love towards chil
dren, behaving themselves in such a manner that
a husband has no suspicion but that they are
chaste, innocent, and friendly, and who, under
these and various other pretences, commit adultery
with the greater security, are in hell beneath the
back parts [sui natibus], amongst the filthiest ex
crements, and, because they rank with the treach
erous, become vastated to such a degree as to be
like mere bones. Such persons do not even 'know
what conscience is. I have conversed with them,
and they are surprised that any one should have
a conscience, and should say that adulteries are
contrary to it. They were informed that it is as
impossible for such unconscientious adulterers to '
come into heaven as for a fish to live in air, or a
bird in ether, because on the instant of their ap
proach, they would feel, as it were, suffocated,
their adulterous delight becoming changed into
a most offensive stench ; and further, that they
must needs be thrust down into hell, and become
finally like bony substances, possessing scarcely
any vitality, because they have acquired to them-

240

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

selves a life so wicked, that, on losing it, there re
mains almost nothing of life truly human. — A. C.
827. 1111. Those who indulge in lascivious thoughts
during the life of the body, giving a lascivious
turn to what others converse about, even when the
subject is holy, and continue these practices in
middle and old age, when they have no natural
lasciviousness to plead in excuse, do not desist
from such thoughts and conversation in another
life. . . . There are also boys, youths, and
young men, who in consequence of the impetuosi
ty of youth, have conceived wicked and pernicious
principles, supposing that wives, and especially
such as are young and beautiful, ought not to be
confined to their husbands, but to be free to them
selves and their like, the husband remaining only
as the head of the family, and the educator of
the children. These are distinguished in the
other life by their boyish tone of voice, and reside
at some height backwards. Such amongst them
as have confirmed themselves in these principles,
and in a practice conformable thereto, are miser
ably tormented in another world, by having their
joints put out and in alternately, which is effected
by spirits, who have the art to excite in others a
fantasy as if they were still in the body, and at
the same time a sense of bodily pain. By these
contortions and retortions, and the struggles they
make, in opposition to them, they are so lacerated
as to seem to themselves torn into minute frag
ments, with exceeding great pain; and this pun
ishment is repeated, until being struck with horror
at their principles, they desist from such thoughts.
— A. C. 829. Hells of the Deceitful.
1112. Those who deceive others by artful dis
simulation, making a show of friendliness in the
countenance and discourse, whilst they conceal in
wardly the poison of treacherous enmity, and thus
allure with a design to destroy, are in a hell more
terrible than that of others, and indeed more terri
ble than the hell of murderers. They appear to
themselves to be living amongst serpents, and the
more pernicious their stratagems have been, so
much the more dreadful, poisonous, and numerous,
do the serpents, which encompass and torment
them, appear. They know no other than that these
serpents are real, inasmuch as they occasion simi
lar pains and torments, which possibly few will be
lieve, although it is a certain fact These are they
who purposely or with premeditation exercise de
ceit, and therein experience the delight of their
life. The punishments of the deceitful are vari
ous, according to the nature of the deceit of each.
In general they are not tolerated in societies, but
are expelled ; for whatever any spirit thinks, is im-
*mediately known and perceived by neighboring
spirits, and consequently every species of deceit is
recognized. ' Hence at length such deceitful spir
its sit down in solitude, being expelled from all so
ciety, and then they appear with their faces dilat
ed, so as to be four or five times the breadth of an
.ordinary face, with a broad fleshy cap, of a whitish
color, upon their heads, like images of death sit
ting in torment. — A. C. 830.
1113. They who are deceitful, and seek to se
cure every thing to themselves by deceitful contri
vances, and have confirmed themselves in such
habits by their success during the life of the body,
appear to themselves to dwell towards the left in a
very large tun, called the infernal tun, over which
?here is a covering, and on its outside a small globe

on a pyramidal base, which they actually suppose
to be the universe under their inspection and gov
ernment. Such amongst them as have craftily
persecuted the innocent, dwell therein for ages (I
was informed that some had remained there al
ready during twenty ages) ; and when they are let
out, they entertain the fantasy that the universe
is a kind of globe, which they walk around, and
trample under foot, believing themselves to be its
gods. I have sometimes seen and conversed with
them concerning their fantasy; but having ac
quired such a nature during their abode in the
world, they could not be withdrawn from it. I re
peatedly perceived, also, with what subtle sophis
try they could pervert the thoughts, turning them
in an instant in a different direction, and substitut
ing others with such incredible craftiness that it
could scarcely be recognized as their doing. In
conse'quence of this particular talent, these spirits
are never admitted to [consociation with] man, for %
they infuse their poison so secretly and clandestine
ly that it is impossible to perceive it. — A. C. 947.
Hells of crafty Women.
1114. There are some of the female sex, who
have lived in the indulgence of their inclinations,
regarding only themselves and the world, and mak
ing the all of life and its delight to consist in ex
ternal decorum, in consequence of which they have
been particularly esteemed in polished society.
They have thus, by practice, acquired the talent
of insinuating themselves into the good graces' of
others, by specious pretences and a fair exterior,
for the purpose of gaining an ascendency over
them ; and hence their life has been one of simula
tion and deceit. They used to frequent churches
like other people, but for no other end than to ap
pear upright- and pious ; being moreover destitute
of conscience, and exceedingly prone to wicked
ness and adulteries, when able to conceal them.
Such persons in another life think as they did here,
knowing not what conscience is, and making a
mock of those who speak of it; they enter into the
affections of others, by a pretended honesty, piety,
compassion, and innocence, which with them are
the means of deceiving ; and whenever external
restraints are removed, they plunge into the most
wicked and obscene practices. These are they
who, in the other world, become enchantresses or
sorceresses, of whom there are some denominated
sirens, who become expert in arts unknown on
earth ; and are like sponges, imbibing all wicked
artifices,' from being of such a genius as readily to
practise them. The artifices unknown here, which
they learn in the spiritual world, are these. They
can speak as if from a different place to that in
which they are, the voice being heard as if pro
ceeding from good spirits elsewhere. They can
be as it were present with several persons at the
same time, thus persuading others that they are
present every where, and they speak like several
together, and in various places at the same mo
ment. They have the power of averting the influx
from good spirits, yea, even that of angelic spirits,
perverting it instantly by various methods in favor
of themselves. They can assume another's like
ness by ideas which they conceive and fashion to
themselves : and can inspire every one with an af
fection for them, by insinuating themselves into the .
real state of ariother's affections. They can sud
denly withdraw themselves out of sight,' and be
come invisible. They have the power of repre
senting to the view of spirits a bright flame en
compassing the head, and this, which is an angelio

WRITINGS OF EMANUEL SWEDENBORG.

241

loken, to several at the same moment. They can
feign innocence by various methods, even by rep
resenting infants whom they kiss; they also ex
cite others, whom they hate, to murder them, be
cause they are conscious of being themselves
immortal, and afterwards they accuse them as
murderers, and divulge their crime. From my own
experience, I may state that they have stirred up
in my memory whatever evils I have thought and
done, and this by the most cunning contrivances ;
and whilst I have been asleep, they have dis
coursed with others altogether as from me, on sub
jects false and obscene, so. that the spirits who
heard it were persuaded it was from me ; not to
mention many other . things of a similar kind.
Their nature is so persuasive, that no one suspects
them, and hence their ideas are not communicated
like those of other spirits, for they have eyes re
sembling those ascribed to serpents, seeing every
way at once, arid having their thoughts present
every where. These sorceresses or sirens are pun
ished grievously, some in Gehennah, others in a
kind of court amongst snakes ; some by being, as
it were, torn asunder, and subjected to various col
lisions, attended with the utmost pain and torture.
In process of time they are separated from all so
ciety, and become like skeletons from head to
foot  A. C. 831.
Hells of the Voluptuous.
1115. They who in the life of the body have
made pleasure their end and aim, loving nothing
so much as to indulge their natural propensities,
and live in luxury and festivity, caring only for
themselves and the world, without any regard to
things divine, and who are devoid of faith and
charity, are after death first introduced into a life
similar to that passed in the world. There is a
place in front towards the left, at a considerable
depth, where all is pleasure, frolic, dancing, feast
ing, and light conversation. Hither such spirits are
conveyed, and then they know no other but that
they are still in the world. After a short time,
however, the scene is changed, and then they are
carried down to the hell which is beneath the back
parts, and is merely excrementitious ; for such ex
clusively corporeal pleasure becomes in another
life mere excrement. I have seen them there car
rying dung, and bemoaning their lot.
1116. Such of the female sex as from a low and
mean condition have become rich, and in conse
quence of the haughtiness thence conceived give
themselves up entirely to pleasure and to an idle
and effeminate life, lying in state beds like queens,
and delighting to preside at the tables of luxury and
refinement, without regard to other concerns ;
when they meet in another life quarrel miserably
with one another, beating, tearing, and pulling
each other by the hair, and behaving like so
many furies.
1117. But it is otherwise with those who are
born to the pleasures or enjoyments of life, being
brought up from their infancy in such things, as
queens, and others of noble parentage, and the
rich likewise ; for these, notwithstanding the pleas
ures, delicacies, and splendors in which they lived,
are amongst the happy in the other world, if they
have been principled in faith towards the Lord
and in charity towards their neighbor. For it is
an error to think of meriting heaven by a total ab
dication of the enjoyments of life, power, and
wealth, and thus by sinking into wretchedness;
for the renunciation of these, inculcated in the
Word, is to esteem them as nothing in respect to
31

the Lord, and to regard terrestrial life as nothing
in comparison with heavenly life. — A. C. 943-945.
Hells of the Covetous, and the filthy Je
rusalem.
1118; The covetous are of all men the most
filthy, and think least concerning the life after
death, the soul, and the internal man. They do
not even know what heaven is, because of all peo
ple they elevate their thoughts the least, employ
ing and exhausting them exclusively on corporeal
and terrestrial objects. Wherefore when they
come into another life, they do not for a long time
know that they are spirits, but suppose themselves
to be still in the body. The ideas of their thought,
which by avarice are rendered as it were corporeal
and terrestrial, become changed into direful fanta
sies, and what may appear incredible, but is never
theless true, the sordidly avaricious seem to them
selves, in the other world, to dwell in cells, where
their money is deposited, and there to be infested
by mice : but however they may be annoyed, they
do not retire thence until they are wearied out, and
thus at length they emerge from their sepulchres.
1119. How defiled the fantasies are, into which
the ideas of the sordidly avaricious become changed,
is evident from the hell in which they live, which
is at a great depth under the feet, and from which
a vapor exhales like that arising from hogs scalded
in a gutter. These are the habitations of the
covetous, and those who are admitted therein at
first appear black, but by the shaving off of their
hair, as is done to pigs, they seem to themselves to
be made white, although still retaining and carry
ing with them the stain of their original color
whithersoever they go.
1120. A large proportion of the inhabitants of
this hell consists of Jews who have been sordidly
avaricious, the presence of whom, on the approach
of other spirits, is recognized by a stench resem
bling that of mice. Whilst speaking of the Jews,
it is permitted me to relate the following circum
stances respecting their cities, and the robbers in
the desert, in order to show how lamentable is the
state after death of such of them as have been
sordidly avaricious, and have despised others in
comparison with themselves from an innate arro
gance prompting them to suppose themselves alone
to be the chosen people. In consequence of hav
ing conceived and confirmed in themselves, during
their life in the body, the fantasy that they shall
go to Jerusalem, and the Holy Land, to possess it,
(not being disposed to understand that by the New
Jerusalem is meant the Lord's kingdom in the
heavens and on earth,) there appears to them, when
they come into the other world, a city on the left
of Gehennah, a little in front, to which they flock
in great crowds. This city, however, being miry
and fetid, is therefore called the filthy Jerusa
lem ; and here they run about the streets, up to
the ankles in dirt and mud, pouring out com
plaints and lamentations. They see these cities,
indeed I have sometimes seen them myself, and
the streets therein, with all their defilements, rep
resented as in open day. There once appeared
to me a certain spirit of a dusky hue coming from
this filthy Jerusalem, the gate seeming as it were
to be opened. He was encompassed about with
wandering stars, especially on his left side ; wan
dering, in opposition to fixed stars, around a spirit,
signifying in the spiritual world falsities. He ap
proached, and applied himself to the upper part
of my left ear, which he seemed to touch with his
mouth, in order to speak with me ; but he did not

242

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

speak in a sonorous tone of voice like others, but
within himself, nevertheless in such a manner that
I could hear and understand. He stated himself
to be a Jewish Rabbi, adding that he had been in
that miry city for a long time, and that the streets
tliereof were nothing but mud and dirt. He said
also there was nothing to eat in it but dirt, and on
asking why he, who was a spirit, desired to eat, he
replied that he did eat, and that when he desired
to eat, nothing was offered him but mud, which
grieved him exceedingly. He inquired what he
must do, having in vain tried to meet with Abra
ham, Isaac, and Jacob. I related to him some par
ticulars respecting them, informing him it was
folly to seek for them, for even if they were found,
they could not possibly afford him any assistance.
After adverting to some recondite circumstances
respecting them, I added, that no other ought to
be sought /after but the Lord alone, who is the
Messiah whom they had despised on earth, for that
He rules the universe, and that help only comes
from Him. He then asked anxiously and repeat
edly where the Lord was ? I replied He was to be
found every where, and that He hears and knows
all men. At that instant other Jewish spirits drew
him away from me. — A. C. 938-940.
1121. Not far from the filthy Jerusalem there is
also another city, which is denominated the Judg-'
ment of Gehennah, where those dwell who claim
heaven as due to their own righteousness, and con
demn others who do not live according to their
fantasies. Between this city and Gehennah there
appears as it were a tolerably handsome bridge, of
a pale or grayish color ; a black spirit, whom they
fear, is stationed to prevent their passing over, for
on the other side of the bridge is Gehennah. — A.
C. 942.
1122. In front towards the left there is a certain
vault destitute of light, indeed it is so thoroughly
dark as to be on that account called the gloomy
vault. In this place those reside who have coveted
the possessions of others, and who, having their
minds continually intent thereon, have eagerly ap
propriated them without regard to conscience the
moment any specious pretence offered for so doing.
Some of these, during their life in the body, dwelt
in no small degree of dignity, ascribing, however,
to craftiness the honor due to prudence. In that
vault they consult together, as they used to do in the
body, how they may fraudulently deceive others,
calling its darkness their delight. The state to
which those who dwell there, and who have dealt
fraudulently, are at length reduced, was shown me,
as seen in the broad light of day. Their coun
tenances are worse than those of the dead, being
of a livid color and cadaverous appearance, and
horribly wrinkled, in consequence of their being
always tormented by anxiety. — A. C. 949.
Fantasies and Punishments of the Hells.
1123. They who are in hell have equally sen
sations, and do not know otherwise than that it
is really or actually so as it is to their senses ; but
still when they are inspected by the angels, the
same things then appear as phantasms and disap
pear, and themselves not as men, but as monsters.
It has also been given to converse with them on
this subject, and some of them have said, that they
believe the things to be real, because they soc and
touch them, adding, that sense cannot deceive.
But it was given to answer, that still they are not
real, and that on this account, because they are
in things contrary or opposite to the Divine, name
ly, in evils and falses, however those things ap

pear to them as real ; and moreover that they
themselves, so far as they are in the lusts of evil
and in the persuasions of the false, are nothing
else than fantasies as to the thoughts, and to see
any thing from fantasies, is to see those things
which are real as not real, and those things which
are not real, as real ; and that unless, by the di
vine mercy of the Lord, it had been given them to
have such sensation, they would have no sensitive
life, consequently no life, for the sensitive makes
the all of life. To adduce all the experience
which I have had on this subject, would be to fill
very many pages. Let every one then take heed.
to himself, when he comes into the other life, lest he
be illuded ; for evil spirits know how to present
various illusions before those who have recently
come from the world, and if they cannot deceive,
still they try by those illusions to persuade that
nothing is real, but that all things are ideal, even
those which are in heaven. — A. C. 4623.
1 124. The fantasies which have prevailed dur
ing the life of the body, are changed in another
life into others corresponding to them. Thus, for
example, those who were violent and unmerciful
on earth, have these vices changed into an incredi
ble degree of cruelty, and appear to themselves to
murder and torment in divers ways every compan
ion they meet with, the delight from these prac
tices constituting their highest gratification. Such
as have been bloodthirsty take pleasure in tortur
ing spirits even to blood, supposing them to be
men, and not knowing otherwise. At the sight
of- blood, (for such is their fantasy that they see as
it were an appearance of it,) they are highly de
lighted. The fantasies of the avaricious induce
them to believe themselves infested with mice,
and other similar animals, according to the specific
nature of their vice. Those who have been de
lighted with mere pleasures, accounting them the
ultimate end of existence, their highest good, and
as it were their heaven, find their highest gratifica
tion in dwelling in privies, perceiving them as
most agreeable. Some inhabit urinous and stink
ing lakes, others miry places, &c.
1125. There are besides divers kinds of punish
ment, with which the wicked are most grievously
tormented in another life, rushing into them as
they return into their own filthy lusts. Hence they
feel shame, terror, and horror of such practices,
and at length desist from them. These punish
ments are of various kinds, but consist in general
of lacerations, cutting to pieces, punishments under
veils, and many others.
1126. Those who, being addicted to revenge,
fancy themselves greater than every *ody else,
esteeming others as nothing in respect to them
selves, are punished by laceration, which is thus
effected. They are bedaubed all over the body
and face, so that there are scarcely left any traces
of a human figure. The rface looks like a thick
round cake, the arms resemble coarse garments,
which being stretched out are set in motion on
high, and turned constantly towards heaven, whilst
the nature of their offence is ptfblicly proclaimed ;
and this is continued till they are most intimately
touched with shame, and are thus compelled in a
suppliant manner to beg forgiveness, and submit
to authority. Afterwards they are conveyed to a
miry lake, near the filthy Jerusalem, and are
plunged and tumbled therein until they are all
covered with mud, and this is repeated until such
lust be taken away. In this lake there are ma
licious women belonging to the province of the
vesica urinatoria.

WRITINGS OF EMANUEL SWEDENBORG.

243

1127. Such as have whilst here contracted a
habit of speaking one thing and thinking another,
especially if, under the mask of friendship, they
have sought to obtain the wealth of others, wander
about in another life, and wheresoever they come
inquire whether they may abide there, saying that
they are poor. On being received in any place,
they covet all that they see in consequence- of the
lust that is in them ; but as soon as their evil nature
is discovered, they are punished and expelled,
sometimes being miserably racked in different
ways, according to the nature of the deceit and
hypocrisy which they have contracted ; some as to
their whole body, others as to the feet, loins, breast
or head, and others only as to the region about the
mouth. These torments consist of reciprocal re
verberations of a nature not to be described, being
violent collisions, and consequently stretching of
parts, which make them fancy themselves torn into
small pieces, struggling violently all the while.
These rack-like punishments are of very various
kinds, and are at intervals frequentlyrepeated, until
the sufferers become affected with fear and horror
at the thought of deceiving by false speeches : every
succeeding punishment operates to the removal of
something. The executioners declare they are so
delighted with their office, that they would like to
exercise it to all eternity. — A. C. 954-957.
1128. There are certain deceitful spirits, who,
whilst they lived in the body, practised secret ar
tifices, and some of them who by a mischievous
simulation assumed the semblance of angels with
a view to deceive. Such spirits learn in the other
world to withdraw themselves into the more subtile
part of nature, retiring from the observation of
others, thinking thus to secure themselves from
punishment These, however, not only undergo
racking pains like the others, according to the na
ture and heinousness of their deceit, but are also
cemented together in such a way, that the more
they desire to be loosened or separated from each
other, so much the closer do they adhere. This
punishment is attended with 'more Intense torture,
as answering to their deeper-laid stratagems.
1129. Some persons from habit, and others from a
spirit of derision, aceustom themselves to introduce
texts of Holy Scripture in common discourse, how
ever trifling or ridiculous it may be, thinking thus
to add weight and give a finish to their idle jest-
ings. But such thoughts and sayings adjoin them
selves to their corporeal and defiled ideas, and in
another life, by returning with their profane ad
juncts, occasion them much mischief. These
spirits also undergo the punishment of the rack
until they desist from such habits.
1130. There is also a mode of punishment in
which spirits are as it were torn asunder as to their
thoughts, the interior thoughts being at war with
the exterior. This is attended with interior tor
ture. 1131. The punishment of the veil is a very com
mon one, and is effected in this manner. The of
fender, in consequence of the fantasies by which
he is impressed, appears to himself to be under a
veil, stretched out to a great distance, which is as
it were a cohering cloud, condensed according to
the culprit's fantasy. Under this cloud the suffer
ers run here and there, with an exceeding eager
desire to make their escape, and with different
velocities, until they are wearied out ; this gener
ally continuing for the space of an hour, more or
less, and being attended with different degrees of
torture according to the intensity of their desire to
extricate themselves. The punishment of the veil

is inflicted on those who, although they see the
truth," are rendered by self-love unwilling to ac
knowledge it, and are angry to think that it is
truth. Some spirits have such anxiety and terror
under the veil, that they despair of ever being set at
liberty, as I was informed by one who had been
let out.
1132. There is also another kind qf veil, in
which the offender is enveloped as in a sheet, .so
that he seems to himself to be bound, hand, foot,
and body, and is at the same time impressed with
a strong desire to extricate himself. This he im
agines may be easily effected, as he is only wrapped
up in a single fold ; but on making the attempt,
the more he unfolds it, the longer it grows, until
he is driven at last to despair. — A. C. 960-964.
Marvellousness of the above Relations.
1133. In so large a kingdom, where all the souls
of men since the beginning of creation flock to
gether, nearly a million coming weekly from this
earth, each with his particular temper and nature
different from every other, and where there is a
general communication of the ideas of each, not
withstanding all things both generally and specifi
cally have to be reduced to order, and this continu
ally, there must necessarily exist an indefinite
number of circumstances which have never entered
into the idea of man. Now as scarcely any one has
heretofore conceived any except a very obscure
idea either of heaven or hell, what has been said
above will naturally appear strange and marvel
lous, owing more especially to this, that spirits are
generally supposed destitute of the senses, although
they possess them more exquisitely than men ;
nay, evil spirits, by artifices unknown in the world,
have the power of inducing °n others a sense simi
lar to what is corporeal, arid thus far more gross. —
A. C. 969. Use of Punishments in Hell.
1134. The Lord never casts any one into hell,
being desirous of elevating all out of it ; still less
does he occasion torments ; but since the evil
spirit rushes into it himself, the Lord turns all his
punishment and torment to some good and use. It
would be impossible for there to be such a thing
as punishment, unless use was the end aimed at
by the Lord, for the Lord's kingdom is a kingdom
of ends and uses. The uses which the infernal
spirits are able to perform, are the most vile ; but
whilst occupied in promoting them, their sufferings
are diminished ; on the cessation of such uses,
however, they are again cast into hell. — A. C.
696. 1135. When the wicked are punished, there are
always angels present'to regulate its degree, and
alleviate the pains of the sufferers as much as
may be. They cannot; however, remove them en
tirely, because such is the equilibrium of all things
in another life, that evil punishes itself,' and unless
it were removed by punishments, the evil spirits:
must necessarily be kept in some hell to eternity,
for otherwise they would infest the societies of the
good, and do violence to that order appointed' by
the Lord, on which the safety of the universe de
pends. — A. C. 967.
1136. The wicked in that life are not punished
till their evils have arrived at their utmost; and
this both in general and in particular. For such is
the equilibrium in the other life, that evil punishes
itself, or that the wicked run into the punishment
of their evil ; but only when their evil is arrived
at its utmost. Every evil has its limit, though it is

244

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

different in each individual : this limit it is not al
lowed them to pass ; and when a wicked person
does pass it, he plunges himself into punishment.
This is the case in every particular : in like man
ner, in general, the wicked plunge themselves into
hell, riot instantaneously, but successively. This
circumstance originates in a universal law of the
order instituted by the Lord, according to which
the Lord never casts any one into hell, but the evil
itself, or the evil person, casts himself thither;
which he does successively, until the evil is con
summated, and there no longer appears any thing
of good. So long as there remains any thing of
good, he is raised out of hell, but when there is
left nothing but evil, he is plunged into hell : the
'one must first be separated from the other, because
they are mutually opposite ; and it is not allowed
to hang suspended between both. — A. C. 1857.
1137. It was perceived, by a spiritual idea, that
nothing of true life inheres in the wicked. . . .
In speaking further concerning them when re
formed, [I learned] that the means employed were
honors, terrors, shames, and things of this nature,
which were impressed upon them by punishments
and vastations, until they contracted the habit of
being more watchful over themselves, and could
thus be restrained with less reprehension. The
consequence is, that in process of time, they be
come such that a greater degree of liberty can be
allowed them, though the same nature remains. —
S. D. 3457, 3458.
1138. The reason that torments in the hells are
permitted by the Lord, is, because evils cannot
•otherwise be restrained and subdued : the only
means of restraining and subduing them, thus of
keeping the infernal crew in bonds, is the fear of
punishment; there is no other means given: for
without the fear of punishment and torment, evil
would burst forth into madness, and the whole would
be dispersed, as a kingdom on earth, where there
is no law and no punishment. — H. H. 581.
1139. It would be unreasonable to suppose that
Sthe Lord would permit any one to be punished in
ihell, much less to eternity, for [the sins of] a short
Xxie, especially as such a one, perhaps, considered
.his principles to be true, and was thus fixed in his
( persuasion. It is not to be thought, therefore, that
rthe Lord would suffer any one to be punished,
. much less without intermission forever, except with
a view to reformation, as whatever is from the
Xord is good, is nothing but end, (nihi nisi finis),
.thus for a good end ; [whereas] eternal punishment
. could have no such end. — S. D. 3489. (Improved
version by the translator : New Church Repository,
vol. 4, no. 8, p. 356.)
1140. It appears from the order in which all
things are in heaven and in hell, that it is ordained
that all evil shall punish itself and thus that evil
ishall tend to abolish itself. — S. D. 4206.
' [Note. — We have inserted the above extracts from the Spir
itual Diary, under this head, " Use of Punishments in Hell,"
for the purpose of a full representation of the subject, although
they appear to contain statements contrary to the general teach
ings of Swedenborg on the subject of the final state of the unre
pentant wicked. But it should be observed here, as in a prefa
tory note to this work, that the Diary is not considered of the
same authority with tho other works of Swedenborg, and was not
published by hiin. It appears to have been the private record of
nis spiritual experience, as it occurred to hiin from day to day.
If there are errors in it, they are supposed to be corrected in his
.authorized publications. But it is supposed by some, that the
•above extracts do not, rightly interpreted, teach any thing con
trary to his general and uniform doctrine on the subject in ques
tion. The supposition is that Swedenborg here speaks, not of
.hell, the final state, but of the " lower earth," or place of vasta-
.tion, before referred to, Nos. 691-701. It has also been suggested,
that as the above, and similar passages, were written before the
-Last Judgment, (see in its place), when there existed " hnagi-
Jiary heavens," which were destroyed, See L. J. ; so also of

certain imaginary hells, which were not final states of the
wicked, and Swedenborg may have had reference to these.
There are also other opinions^ one of which is, that Swedenborg,
at the time he wrote the passages in question, supposed that
there would be a final deliverance from hell, but afterwards was
taught more truly. Whichever way the matter may be decided,
it is but right that he should' have a full representation, as the
Diary itself is published, and the reader must form his own opin
ion according to his best and most impartial judgment — Com
piler.] Law of the other Life, in Regard to the Non-
Increase of Wickedness.
1141. If evil spirits do any evil in the world of
spirits above what they have imbued by life in the
world, punishers are instantly at hand, and they
chastise them altogether according to the degree
in which they transcend ; for the law in the othei
life is, that no one ought to become worse than he
had been in the world. They who are punished
are altogether ignorant whence it is that those
chastisers know, that the evil is above what they
have imbued : but they are informed, that such is
the order in the other life, that evil itself has pun
ishment with it, so that the evil of a deed is alto
gether conjoined with the evil of punishment, that
is, that in the evil itself is its punishment; and
therefore that it is according to order, that recom-
pensers be instantly at hand : thus it is done when
evil spirits in the world of spirits do evil, but in
their own hells one chastises another according to
the evil which they had actually imbued in the
world, for this evil they carry with them into the
other life.— A. C. 6559.
Scriptural Explanation of the final State.
1142. " He who is unjust let him become unjust
still, and he who is filthy let him become filthy still ;
and he who is just let him become just still ; and he
wbo is holy let him become holy still," Rev. xxii. 11,
signifies the state of all in particular after death, and
before judgment, and in general before the last
judgment, that from those who are in evils, goods
will be taken away, and from those who are in falses,
truths will be taken away, and on the other hand
that from those who are in goods, evils will be
taken away, and from those who are in truths,
falses will be taken away. By the unjust is signi
fied he who is in evils, and by the just he who is
in goods ; by the filthy is signified he who is in
falses ; and by the holy is signified he who is in
truths ; hence it follows that by let the unjust be
come unjust still, is signified that he who is in
evils will be still more in evils, and that by let the
filthy become filthy still, is signified that he who is
in falses will be still more in falses ; and on the other
hand that by let the just become just still, is signified
that he who is in goods will be still more in goods,
and that by let the holy become holy still, is signified
that he who is in truths, will be stillmore in truths :
but the reason why it signifies that from those who
are in evils, goods will be taken away, and from those
who are in falses, truths will be taken away, and
that on the contrary from those who are in goods,
evils will be taken away, and from those who are
in truths, falses will be taken away, is, because in
proportion as goods are taken away from any one
who is in evils, so much the more is he in evils,
and in proportion as truths are taken away from
any one who is in falses, so much the more he is
in falses, and on the other hand in proportion as
evils are taken away from any one who is in goods,
so much the more is he in goods, and in proportion
as falses are taken away from any one who is in
truths, so much the more is he in truths : either the
one or the other happens to every one after death,
for thus the wicked are prepared for hell and the

WRITINGS OF EMANUEL SWEDENBORG.

245

good for heaven ; for a wicked man cannot carry
with him goods and truths to hell, neither can a
good man carry with him evils and falses to heaven,
for thereby both heaven and hell would be con
founded. But it is carefully to be noted that they
are meant who are interiorly wicked, and interiorly
good ; for they who are interiorly wicked may be
exteriorly good, for they can act and speak like the
good, as hypocrites do, and they who are interiorly
good may sometimes be exteriorly wicked, for they
may exteriorly do evils, and speak falses, but yet
they repent, and desire to be informed in truths ;
this is the same as what the Lord says, " To every
one that hath shall be given that he may abound,
but from him that hath not, shall be taken away
even that he hath," Matt. xiii. 12. — A. E. 1351.
Delights of the Wicked.
1143. Some spirits ascended by permission from
hell, and said to me, You have written many things
from the Lord, write also something from us. I
answered, What shall I write ? they said, Write,
that every spirit, whether he be good or evil, is in
his delight ; the good in the delight of his good,
and the evil in the delight of his evil. I asked,
What is your delight ? they said that it was the
delight of committing adultery, of stealing, of de
frauding, of lying: and I asked again, Of what
quality are these delights? they said that they
were felt by them as stinks from dung, and as
stenches from carcasses, and as bad smells from
stagnant urine. I said, Are these delightful to
you ? they said that they were most delightful. I
said, Then ye are like the unclean beasts, %hich
pass their time in such things : they answered. If
we are, we are ; but such things are the delicacies
of our nostrils. I asked, What more shall I write
from you? they said, This, that it is allowed to
every one to be in his delight, even the most un
clean, as they call it, provided he does not infest
good spirits and angels ; but because we cannot
lo.otherwise than infest them, we are driven away,
and cast down into hell, where we suffer direful
things. I said, Why did you infest the good ?
they answered that they could not do otherwise :
it is as if fury invades, when they see any angel,
and feel the divine sphere around him. I then
said, Thus ye are even like wild beasts : at hearing
which the fury came on, which appeared like the
fire of hatred ; and lest they should bring harm,
they were drawn back into hell. — D. P. 341.
Malice and wicked Arts of infernal Spirits.
1144. In the same degree in which there is wis
dom and intelligence with angels, there is also
wickedness and cunning with infernal spirits. In
the life of the. body, the evil of the spirit of the
man lay wrapped up and veiled in external prob
ity, sincerity, justice, and the affection of truth
and good, which such a man has made a pretence
of and feigned for the sake of the world: under
which semblances the evil lay so concealed, and
in such obscurity, that he scarcely knew himself
that his spirit contained so much wickedness and
craftiness; thus that in himself he was such a
devil as he becomes after death, when his spirit
comes into itself, and into its own nature. Such
wickedness then manifests itself as exceeds all
belief: there are thousands of evils which, then
burst forth from evil itself, among which also are
such as cannot be expressed in -the words of any
language. It has been given me to know their
quality by much experience, and likewise to ap-
perceive it, inasmuch as it has been granted me by

the Lord to be in the spiritual world as to the
spirit, and at the same time in the natural world as
to the body. This I can testify, that their wicked
ness is so great, that it is hardly possible to de
scribe even a thousandth part of it ; and likewise,
that unless the Lord protected man, it would not
be possible for him ever to be rescued from hell.
— H.H. 577.
1145. It has been granted me by experience
to know what is the quality of wickedness with
those who are called genii. Genii do not operate
and flow in into the thoughts, but into the affec
tions ; these they apperceive, and smell them out,
as dogs do wild beasts, in a forest: good affections,
when they apperceive them, they turn instantly
into evil affections, leading and bending them in a
wonderful manner by the delights of another, and
this so clandestinely, and with such malignant art,
that the other knows nothing of it, they guarding
cunningly against any thing entering into the'
thought, inasmuch as thus they are made manifest :
they are seated, with man, beneath the hinder part
of the head. These in the world were men who
deceitfully captivated the minds of others, leading
and persuading them by the delights of their affec
tions or lusts. But those spirits are driven by the
Lord from every man of whose reformation there
is any hope ; fpr they are of such a quality that
they are able not only to destroy the conscience,
but also to excite in man his hereditary evils,
which otherwise lie concealed. Wherefore, that
man may not be led into those evils, it is provided
of the Lord that these hells should be altogether
closed ; and when after death any man who is of
such a character comes into the other life, he is
instantly cast into their hell. Those spirits also,
when they are viewed as to their deceit and crafti
ness, appear as vipers.
1146. Of what quality the wickedness of infer
nal spirits is, may be manifest from their nefarious
arts, which are so numerous, that to enumerate
them would fill_a volume, and to describe them,
many volumes ; those arts are almost all of them
unknown in the world. One genus relates to the
abuse of correspondences : a second, to the abuses
of the ultimates of divine order : a third, to com
munication and influx of thoughts and affections.
by conversions, by inspections, and by other spirits
out of themselves, and by those sent from them
selves : a fourth, to operations by fantasies : a
fifth, to ejections out of themselves, and conse
quent presence elsewhere than where they are with
the body : a sixth, to pretences, persuasions, and
lies. Into these arts the spirit of a wicked man
comes of itself, when it is released from its body,
for they are inherent in the nature of its evil, in
which it then is. By these arts they torment each
other in the hells. But since all of those arts, ex
cept those which are effected by pretences, per
suasions, and lies, are unknown in the world, I
shall not here describe them specifically, as well
because they would not be comprehended, as be
cause they are too bad to be spoken of. — H. H.
579, 580. Hatred in the other Life.
1147. There were some spirits who lay con
cealed a long time shut up in a peculiar hell, from
which they could not break out ; I wondered some
times who they were : on a certain evening they
were led out, and then was heard from them a
noise of murmurs tumultuous enough, which con
tinued a long time ; and when opportunity was
given, I heard from them scoffings against me, and>

246

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

perceived an endeavor that they were desirous to
ascend and destroy me : I inquired from the an
gels the reason, and they said that those persons
hated me in their lifetime, although I had not at all
injured them ; and I was instructed that such, when
they only perceive the sphere of him whom they
have hated, breathe his destruction ; but they were
remitted into their own hell. Hence it may be
evident, that they, who have had mutual hatred
towards each other in the world, meet together in
the other life, and attempt many evils against each
other, as also has been given to know repeat
edly by other examples : for hatred is opposite to
love and charity, and is an aversion and as it were
a spiritual antipathy ; wherefore in the other life
at the very instant that they perceive the sphere
of the person against whom they have borne
hatred, they come as it were into fury. Hence it
is manifest what is involved in what the Lord said
in Matt. chap. v. verses 22-26.-^2. C. 5061.
Appearance, Situation, and Plurality of the
Hells.
1148. In the more elevated places of the spirit
ual world are the heavens ; in the low places there
is the world of spirits ; beneath the latter and the
former are the hells. The heavens do not appear
to the spirits who are in the world of spirits, ex
cept when their interior sight is opened, yet they
occasionally appear as mists or as bright clouds :
the reason is, because the angels of heaven are in
an interior state as to intelligence and wisdom,
thus above the sight of those who are in the world
of spirits. But the spirits who are in the plains
and valleys, see each other ; yet, when they are
separated there, as is the case when they are let
into their interiors, the evil spirits do not see the
good, but the good can see the evil ; nevertheless
they turn themselves away from them, and spirits
who turn themselves away become invisible. But
the hells do not appear, inasmuch as they are
closed, only the entrances, which are called gates,
when they are opened to let in other similar spir
its. All the gates to the hells are open from the
world of spirits, and none from heaven.
1149. The hells are every where, both under
mountains, hills, and rocks, and also under plains
and valleys. The apertures or gates to the hells
which are under the mountains, hills, and rocks,
appear to the sight like holes and clefts of the
rocks, some stretched out wide and large, some
straight and narrow, some rugged : all of them,
when they are inspected, appear shady and dusky ;
but the infernal spirits, who are in them, are in
such a luminous principle as arises from a fire of
coals. To the reception of that lumen their eyes
are accommodated, and this by reason that while
they lived in the world they were in thick dark
ness as to divine truths, by denying them, and as
it were in lumen as to falses, by affirming them,
¦whence the sight of their eyes was so formed :
ihence likewise it is, that the light of heaven is
.thick darkness to them, wherefore, when they come
out of their dens, they see nothing. From which
circumstances it was made clearly evident, that
man so far comes into the light of heaven as he
acknowledges the Divine, and confirms in himself
the things which are of heaven and the church ;
.and that he so far comes into the thick darkness
.of hell as he denies the Divine, and confirms in
;himself those things which are contrary to the
things of heaven and of the church.
1150. The apertures or gates to the hells which
are beneath the plains and valleys, appear of differ

ent aspects, some like to those which are beneath
the1 mountains, hills, and rocks, some like dens and
caverns, some like great chasms and whirlpools,
some like bogs, and some like lakes of waters.
All are covered^ nor are they opened except when
evil spirits from the world of spirits are cast in
thither : and when they are opened, there is an ex
halation thence, either like that of fire with smoke,
such as appears in the air from buildings on fire,
or like flame without smoke, or like soot, such as
comes from a chimney on fire, or like a mist and
thick cloud. I have heard that the infernal spirits
do not see those things, nor are seiisihje of them,
because when they are in them they are as in their
own atmosphere, and thus in the delight of their
life ; and this by reason that those things corre
spond to the evils and falses in which they are,
namely, fire to hatred and revenge, smoke and
soot to the falses therefrom, flame to the evils of
the love of self, and a mist and thick cloud to the
falses thence.
1151. It has also been granted me to look into
the hells, and to see what is their quality within;
for when it is well pleasing to the Lord, a spirit or
angel who is above, may penetrate by sight' into
the depths beneath, and explore their quality, not- .
withstanding the coverings ; thus likewise it has
been granted me to look into them. Some hells
appeared to the view like caverns and dens in rocks
tending inwards, and hence likewise into the deep
obliquely or diametrically. Some hells appeared
to the view like caves and dens, such as wild
beasts inhabit in forests : some like to arched cav
erns and holes, such as are seen in mines, with
caves towards the lower parts. Most of the hells
are triplicate, the superior ones within appearing
in thick darkness, because inhabited by those who
are in the falses of evil, but the inferior ones ap
pearing fiery, because inhabited by those who are
in the evils themselves ; for thick darkness corre
sponds to the falses of evil, and fire to the evils
themselves : for ift the deeper hells are those who
have acted interiorly from evil, but in the less deep
are those who have acted exteriorly, that is, from
the falses of evil. In some hells there is an ap
pearance as of the. ruins of houses and cities after
fires, in which mine the infernal spirits dwell, and
conceal themselves,' ' In the milder hells there is
an appearance as of rude cottages, in some cases
contiguous, having t}le aspect of a city with lanes
and streets ; within-'iW'the houses are infernal spir
its, engaged in continual quarrels, enmities, blows,
and fightings ; in the streets and lanes robberies
and depredations are committed. In some of the
hells there are mere brothels, which are disgusting
to the sight, filled with every kind of filth and ex
crement. There are likewise thick forests, in
which the infernal spirits wander like wild beasts,
and where likewise there are subterraneous dens,
into which those flee who are pursued by others.
There are likewise deserts, where is nothing but
what is barren and sandy, and in some places
ragged rocks, in which are caverns; in some
places are also huts. Into these deserts are cast
out from the hells such as have suffered every ex
tremity, especially they who in the world had been
more cunning than others in attempting and con
triving art and conceit ; their last end is such a life.
— H. H. 583-586.
1152. The hells are innumerable, one near an
other, and one remote from another, according to
the differences of evils in general, in species, and
in particular. There are likewise hells beneath
hells. There are communications of some of the

WRITINGS OF EMANUEL SWEDENBORG.

247

hells by passages, and there are communications
of more by exhalations, and this altogether accord
ing to the, affinities of one genus and one species
of evil with others. How great the number of the
hells is, has been given me to know from this cir
cumstance, that there are hells under every moun
tain, hill, and rock, and likewise under every plain
and valley, and that they extend themselves be
neath, in length, breadth, and depth : in a word,
the whole heaven, and the whole world of spirits,
are as it were excavated beneath, and under them
is a continual hell. — H. H. 588.
1153. HelL is under heaven, diametrically oppo
site to.it, as diametrically as two. men lying oppo
site to each other, or standing as antipodes, thus
inverted, and conjoined as to the soles of the feet,
and treading against each other : sometimes also
hell appears in such situation or turning, in respect
to heaven ; the reason is, because they who are in
hell, make the concupiscences of evil the head,
and the affections of good the feet ; but they who
are in heaven, make the affections of good the
head, and the concupiscences of evil the soles of
the feet — D. P. 300.
1154. All, both they who are in heaven and
they who are in hell, appear erect, with the head
upwards and the feet downwards, nevertheless in
themselves, and according to angelic vision, they
are in another position, viz., they who are in
heaven are with the head towards the Lord, who is
the sun. there, and thus the common centre, from
whom is all position and situation; whereas the
infernals, when viewed by the angels, are with the
head downwards and the feet upwards, thus in a
position opposite, and also oblique ; for to the in
fernals, that is beneath which to the celestials is
above, and that is above which to the celestials is
beneath. Hence it is in some degree manifest,
how heaven may as it were make one with hell, or
how they may together resemble a one in situation
and position. — A. C. 3641.
1155. What has been said may receive some
degree of illustration from this circumstance, that
aU the parts of the body, even the least of them,
turn themselves to the common centre of our earth,
which is called the centre of gravity ; and that
hence it is, that irien, wheresoever they are, even
they who are in the opposite direction, and are
called antipodes, stand upon their feet. But this
centre of gravity is only the centre of gravity in
nature, nevertheless, there is another centre of
gravity in the spiritual world, and this, with man,
is determined from the love in which he is princi
pled ; downwards if his love is infernal, and up
wards if his love is celestial ; and in whatsoever
direction the love of man is determined, in that
also his thoughts and intentions are determined, for
these are in the spiritual world, and are actuated
by the powers which are there. — A. E. 159.
Gradual Descent into the Uses, Labors, and
dread Realities of Hell.
1156. On the arrival of the confirmed in evil, in
the world of spirits, they are led about into va
rious societies until they come into some one cor
responding to the concupiscences of their own
love. But because in the world they had feigned
good affections in externals, although in their in
ternals there were nothing but evil affections or
concupiscences, they are kept by turns in exter
nals ; and those who in the world had been over
bodies of men, are appointed over societies here
and there in the world of spirits, greater or less,
according to the magnitude of -the duties which

they had previously fulfilled. But, because they
neither love. what is true, nor love what is just,
nor can be enlightened so that they may know
what is true and just, therefore, after some days,
they are deposed. I have seen such transferred
from one society into another, and an administra
tion given to them in each, but after a short time
a^ often deposed. After frequent abdications,
some from weariness do not wish, and some from
fear of the loss of fame, do not dare, to seek any
more for offices ; wherefore they go away and sit
down sorrowful ; and then they are led away into
a desert, where are cottages, which they enter, and
there some work is given them to do ; and as they
do it, they receive food, and if they do not do it,
they are hungry and do not receive any ; wherefore
necessity compels them. The food there is similar
to the food in our world, but it is from a spiritual
origin, and is given from heaven by the Lord to
all, according to the uses which they do ; to the
idle, because they are useless, it is not given.
After some time, they scorn their work, and then
go out of the cottages ; and if they were priests,
they wish to build; and then instantly appear
piles of hewn stone, bricks, beams, boards, and
also heaps of reeds and rushes, of clay, lime and
bitumen ; when they see which, the lust of build
ing is enkindled, and they begin to build a house,
by taking now a stone, now a timber, now a reed,
now mortar ; and they put one upon another, with
out order, though in their view with order ; but
what they build in the daytime, falls down in the
night ; yet the following day they gather from the
fallen rubbish, and bjiild again, and this even till
they are tired of building ; this is done from cor
respondence, which is, that they had heaped up
texts from the Word for confirming the falses of
faith, and their falses no otherwise build up the
church. Afterwards they go away through wea
riness, and sit down solitary and idle ; and because
food is not given from heaven to the idle, as was
said, they begin to be hungry, and to think of
nothing else than how they shall get food and ap
pease their hunger. When they are in this state,
some come to them; of whom they ask alms ; and
they say, " Why do ye sit thus idle ? Come with
us into our houses, and we will give you work to
do, and will feed you." And then they get up
joyfully, and go along with them into their houses,
and there to each is given his work, and- for the
work food is given. But, because all who have
confirmed themselves in falses of faith, cannot do
works of good use, but works of evil use, neither
do them faithfully but fraudulently, as also unwill
ingly, therefore they leave their works, and only
love to converse, to talk, to walk, and to sleep ;
and because they cannot then any longer be in
duced by their masters to work, therefore they are
dismissed as useless. When they are dismissed,
their eyes are opened, and they see a way leading
to a certain cavern ; when they come to which a
door is opened, and they enter, and ask whether
there is food there; and when it is answered that
there . is food there, they request to be permitted
to remain there, and it is said, that it is per
mitted; and they are led in, and the door is
shut after them. And then the overseer of that
cavern comes and says to them, "You cannot go
out any more ; see your companions, they all labor,
and as they labor, food is given them from heaven ;
I tell you this that you may know." And also
their companions say, " Our overseer knows for
what work- every one is fit, and such he enjoins on
each daily ; and on the day that you perform it,

248

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

food is given to you ; and if not, neither food nor
clothing is given ; and if any one does evil to an
other, he is thrown to a corner of the cavern into
a kind of bed of cursed dust, where he is misera
bly tortured ; and this even until the overseer sees
in him a sign of penitence, and then he is released,
and it is commanded him to do his work." And it
is also said to him, that every one is permitted,
after his work, to walk, to converse, and afterwards
to sleep ; and he is led along farther into the cav
ern, where are harlots, some one of whom each is
permitted to take to himself, and to call her his
woman ; but it is forbidden under a penalty to
commit whoredom promiscuously. Of such cav
erns, which are nothing but eternal workhouses,
hell consists. It has been given me to enter into
some, and see, in order that I might make it known ;
and they were all seen as vile ; neither did one of
them know whom, or in what employment, he had
been in the world ; but the angel, who was with
me, said to me, that this had been in the world a
servant, this a soldier, this an officer, this a priest,
this in dignity, this in opulence ; and yet they all
know no otherwise, than that they had been slaves
and like companions ; and this, because they had
Deen inwardly alike, although outwardly unlike ;
and the interiors consociate all in the spiritual
world. With respect to the hells in general, they
consist merely of such caverns or workhouses, but
different where satans are from where devils are :
those are called satans, who have been in falses
and thence in evils, and those devils, who have
been m evils and thence in falses. Satans appear
in the light of heaven livid like corpses, and some
black like mummies ; but devils appear, in the
light of heaven, darkly ignited, and some black
like soot ; but all, as to their faces and bodies,
monstrous : but in their own light, which is like the
light from ignited coals, not as monsters, but as
men ; this is given them, that they may be conso-
ciated. — T. C. R. 281.
Equilibrium between Heaven and Hell.
1157. Hell is distinguished into societies in like
manner as heaven, and also into as many societies
as heaven, for every society in heaven has a society
opposite to it in hell, and this for the sake of equi
librium. But the societies in hell are distinct ac
cording to evils and the falses thence, because the
societies, in heaven are distinct according to goods
and the truths thence. That to every good there
is an opposite evil, and to every truth an opposite
false, may be known from this, that there is not
any thing without relation to its opposite, and that
from the opposite is known its quality, and in what
degree it is, and that hence come all perception
and sensation. Wherefore the Lord continually
jn'ovides, that every society of heaven may have
, its opposite in a society of hell, and that between
them there may be equilibrium. — H. H. 541.
1158. There is a perpetual equilibrium between
heaven and hell ; for from hell there continually
expires and ascends an effort to do evil, and from
heaven there continually expires and descends an
effort to do good : the world of spirits is iri this
equilibrium, which world is in the midst between
heaven and hell. That the world of spirits is in
that equilibrium, is because every man after death
first enters into the world of spirits, and is there
kept in a similar state to that in which he was in
the world, which could not be the case unless the
most exact equilibrium were there. For by means
of this all are explored as to their quality, being
^eft there to their freedom, such as they lived in

during their abode in the world : spiritual equi
librium is the freedom appertaining to man and
spirit. The quality of every one's freedom is there
discovered by the angels in heaven, through com
munication of affections and thoughts from heaven ,;:
and it appears visible to the sight before angelic
spirits by the ways in which they go : they who
are good spirits go in the ways which tend to
heaven, but evil spirits go in the ways which tend
to hell. Ways actually appear in that world;
which also is the reason that ways, in the Word,
signify truths which lead to good, and in the oppo
site sense falses which lead to evil ; and hence also
it is, that to go, to walk, and to journey, in the Word,
signify progressions of life. Such ways it has
often been granted me to see, and likewise the
spirits going and walking upon them freely accord
ing to their affections and thoughts thence derived.
— H. H. 590.
1159. The equilibrium between the heavens and
the hells is diminished and increased according to
the number of those who enter heaven and who
enter hell, which entrance takes place to the
amount of several thousands daily. But to know
and perceive this, and to moderate the balance and
make it equal, is not in the power of any angel,
but of the Lord alone ; for the Divine proceeding
from the Lord is omnipresent, and observes in ev
ery direction any degree of preponderance, where
as an angel only sees what is near himself, and
has not even a perception in himself of what is
doing in his own society.
1160. In what manner all things are arranged in
the heavens and in the hells, that all and each of
those who are there may be in their equilibrium,
may in some measure be manifest from what has
been said and shown above concerning the heavens
and concerning the hells ; namely, that all the so
cieties of heaven are arranged most distinctly ac
cording to goods, and their genera and species,
and all the societies of hell according to evils, and
their genera and species ; and that beneath every
society of heaven there is a corresponding society
of hell opposed to it, from which opposite corre
spondence equilibrium results. Wherefore it is'
continually provided of the Lord that no infernal
society beneath a heavenly society shall prevail;
and as soon as it begins to prevail, it is restrained
by various means, and is reduced to a just ratio of
equilibrium: these means are several, a few only
of which are to be mentioned. Some of the means
have reference to the stronger presence of the
Lord ; some to the closer communication arid con
junction of one society, or of several with others ;
some to the ejection of superfluous infernal spirits
into deserts; some to the translation of certain
spirits from one hell to another ; some to the ar
rangement of those who are in the hells, whichis
also effected by various methods ; some to the
concealment of certain hells under denser and
grosser coverings ; also to the letting them down
to a greater depth : to pass over other means, and
also those which are practised in the heavens above
them. These things are stated, to the intent that
it may in some measure be perceived, that the
Lord alone provides that there may be every where
an equilibrium between good and evil, thus between
heaven and hell ; for on such equilibrium is founded
the safety of all in the heavens, and of all on the
earth. — H. H. 593, 594.
Assaults of the Hells.
1161. It is to be known, that the hells are con
tinually assaulting heaven, and endeavoring to

WRITINGS OF EMANUEL SWEDENBORG.

249

destroy it, and that the Lord continually protects
the heavens, by withholding the inhabitants from
the evils derived from their proprium, and by hold
ing them in. the good which is from Himself. It
has been frequently granted me to perceive the
sphere issuing from the hells, which was entirely
a sphere of efforts to destroy the Divine of the
Lord; and thus heaven: the ebullitions of some
hells have also been occasionally perceived, which
were efforts to emerge and to destroy. But the
heavens, on the other hand, never assault the hells,
for the divine sphere proceeding from the Lord is
a perpetual effort to save all: and whereas they
cannot be saved who are in the hells, inasmuch as
all who dwell there are in evil and against the
Divine of the Lord, therefore, as far as is possible,
outrages in the hells are subdued, and cruelties
are restrained, to prevent their breaking out be
yond measure one against another : this also is ef
fected by innumerable means of the divine power.
— H. H. 595.
Eternity of Heaven and Hell.
1162. They who are elevated into heaven, and
afterwards when they are elevated, are perfected
to eternity ; but they who are casting into hell, and
afterwards when they are cast, endure evils con
tinually more grievous, and this until they dare not
occasion evil to any one ; and afterwards they
remain in hell to eternity, whence they cannot be
extracted, because it cannot be given them to will
good to any one, only not to do evil from fear of pun
ishment, the lust to do so always remaining. -4- A.
C. 7541.
fl63. The life of man cannot be changed after
death, but remains then such as it had been in the
world ; for the whole spirit of man is such as his
tove is, and infernal love cannot be transcribed
into heavenly love, because they are opposite : this
is understood by the words of Abraham to the rich
man in hell : " There is a great gulf between us
and you, so that they who would pass to you can
not, neither can they pass from thence to us," Luke
xvi. 26. Hence it is plain, that they who come
into hell remain there to eternity, and that they
who come into heaven remain there to eternity. —
H.D. 239.
Why the Wicked after Death cannot be saved.
1164. If man's affection be that of self and the
world, then his whole life is nothing else, nor can
he strive against it, for this would be to strive
against his own life ; principles of truth effect
nothing ; if the affection of those loves has domin
ion, it draws truth over to its side, and so falsifies
it, and, if it does not fully favor, rejects it. Hence
it is, that principles of the truth of faith are of no
efficacy at all with man, unless the Lord insinuates
the affection of spiritual love, that is, of love towards
the neighbor ; and so far as man receives this af
fection, so far he also receives the truths of faith ;
the affection of this love is what makes the new will.
From these considerations it may now be manifest,
that man in no case sets his heart to any truth, if
the will resists : hence it is that the infernals, in
asmuch as they are in the affection or lusts of
evil, cannot receive the truths of faith, consequent
ly cannot be amended. — A. C. 7342.
ll65. This is the case with the things relating
to spiritual birth, that reception must be altogether
in the natural ; and this is the reason why, when
man is regenerated, the natural is first prepared
to receive, and so far as this is made receptible,
so far interior truths and goods can be brought
99

forth and multiplied. This also is the reason, that
if the natural man be not prepared to receive the
truths and goods of faith in the life of the body,
he cannot receive them in the other life, thus he
cannot be saved; this is what is meant by the
common observation, that as the tree falls so it
lies, or as man dies so he becomes. For man has
with him in the other life all the natural memory, or
the memory of the external man, but there it is not
allowed to use it, wherefore it is there as a founda
tion plane, into which interior truths and goods fall ;
and if that plane is not receptible of the truths and
goods which flow in from the interior, the interior
goods and truths are either extinguished, or per
verted, or rejected. — A. C. 4588. li
1166. So long as man lives (in the world) he is
in the ultimate of order and has a corporeal mem
ory, which increases, and in which those things
that belong to his interior memory must be enroot
ed. Hence the greater the concordance and cor
respondence of goodness and truth in those mem
ories and between them, the more life he has from
the Lord, and the more he can be perfected in the
other life ; but the exterior or corporeal memory
is that in which the ' interiors are rooted. Man
after death has, indeed, all hisexterior or corporeal
memory, or all and every particular belonging to
it; but that memory can no longer increase, and
when it does not increase, a new concordance and
correspondence cannot be formed (between the two
memories), and hence all things of his interior
memory are there (in the spiritual world) and ter
minate (or rest upon) his exterior memory, al
though he cannot now make use of this memory.
From this it may be evident what is meant by the
saying: "As the tree falls so it lies," not that he
who is in good cannot be perfected, since he is
perfected immensely, even to angelic wisdom, but
in a manner corresponding to the concordance and
correspondence which existed between internal
and external things whilst he lived in the world.
After the life of the body no one receives external
things, but interior and internal things.
1167. With respect to the doctrinal tenet, name
ly, as " the tree falls so it remains," (see Eccles.
xi. 3,) it is not to be understood as it is generally
explained, but in this manner: it is the concord
ance of the internal or spiritual man with the ex
ternal or natural which remains as it falls ; man
has both the external and the internal in the other
life, but the internal or spiritual is terminated in
his external or natural principle as in its ultimate.
The internal or spiritual man is perfected in the
other life, but only so far as it has concordance in
the external or natural ; but this latter cannot be
perfected in the other life, since it remains such as
it was acquired in the life of rthe body, and in this
life it is perfected in proportion as the loye of self
and of the world is removed, and consequently in
proportion as the good of charity and the truth of
faith are received from the Lord ; hence is the
concordance or non-concordance, which is the tree
with its root, which after death remains where it falls.
— S.D. 4645, 4646.
1168. While man is in the life of the body he
can be reformed, for he is then in the enjoyment
of a corporeal memory, in the vessels or ideas of
which interior ideas are based, so that a plane of
ideas is prepared in which order is terminated.
These ideas or vessels are prepared by the Lord
in yarious ways, especially by the connection of
such things as agree with other ideas of the corpo
real memory, so that when one is excited another
next to it and akin to it may be produced, and thus

250

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

be bent to good ; then also by tlie disposition* of
many ideas, that there may be more ; for certain
general ideas are first introduced and then partic
ular ideas, and afterwards particulars of particulars,
which are connected together by the -disposition
or arrangement of the Lord, for there are connec
tions (of ideas) as of consanguinities and affinities
in every simple idea, and more so in every com
pound idea. It is the same with those things that
pertain to the knowledges of faith, to which knowl
edges they have respect ; ideas are in this manner
bent or inclined by the Lord ; confirmations are
then added, which are all in the corporeal memory,
where are also the knowledges of faith : thus every
thing is disposed in a connected chain by the
Lord ; concerning which much more might be said.
1169. But in the other life this implanting or
enrooting in the corporeal memory does not take
place, for in that life it is not permitted to, use the
corporeal memory, therefore spirits are not then
reformed, but remain in the state in which they
were (in the world) ; only the defilements and the
falsities of the corporeal memory and of inte
rior ideas are subdued by vastations and punish
ments, so that they become as dead and are made
¦obsequious, concerning which I have spoken be
fore ; and this is what is meant when it is said,
that man remains after death such as he had formed
himself in the life of the body ; wherefore in that
life they are not reformed, but vastated, that they
may subserve some kind of uses, which also ap
pears sufficiently clear from the case of those who
in the life of thetody were devoid of conscience,
as adulterers and the cruel. These become excre
ments, and sit like dead stocks, and afterwards
. serve as a class of subjects that have scarcely any
thing of life. Conscience is not subsequently
given to them, but those things are taken away
by vastations which hinder their being adapted to
uses. 1170. On the other hand, those who have ac
quired a conscience in the life of the body, that is,
those who have received goodness and truth, these
in the other life receive far more, yea, infinitely
more, for all their faculties are immensely aug
mented. In like manner the evil qualities of the
wicked are there so much increased, that those
who, in the life of the body, were but little deceit
ful, are very deceitful in the other life, so as there
to become magicians. Hence they rush into hell,
and into punishments and vastations.
There are also scientifics which they ac
quire to themselves there, and the faculty of their
life in regard to acquiring and exercising them is
there greater, but still it does not go beyond the
actuality acquired (in the life of the body.) — S. D.
4037-4039. 1171. Confirmations of evil and the false are
nothing but the removal of good and truth, and, if
they increase, the rejections ; for evil removes and
rejects ^good, and the false rejects truth ; hence
confirmations of evil and the false are also the
closing of heaven, for every good and truth enters
by influx from the Lord through heaven ; and when
heaven is shut then a man is in hell, in a society
where similar evils and falses reign, from whence
he cannot afterwards be withdrawn. It has been
given me to converse with some, who ages ago con
firmed in themselves the falses of their religion, and
I saw that they continue in the same, just as when
in the world ; for every thing which a man con
firms becomes part of his love and life. It becomes

* The word in the original is " diasipaiionem," but the context
seems plainly to indicate that it should be " disjositionem."

part of his love, because it becomes part of his will
and understanding, and the will and understanding
constitute the life of every one ; and when it be
comes a part of the Ufe of man, it becomes a part
not only of his whole mind but also of his whole
body ; hence it is evident, that a man who has con
firmed himself in evils and falses, is such from
head to foot, and he cannot then by any inversion
or retortion be reduced to an opposite state, and
drawn out of hell. — D. L. W. 268.
1172. They who are within the church, and
have confirmed themselves against divine truths,
especially against these, that the Lord's Human is
Divine, and that works of charity contribute to
salvation, if they have confirmed themselves against
them, not only by doctrine but also by life, have
reduced themselves to such a state as to interiors,
that afterwards they cannot in any wise be brought
to receive those truths, for the things which are
once confirmed by doctrine, and at the same time
by life, remain forever. They who do not know
the interior state of man, may suppose that every
one, however he had confirmed himself against
those truths, might yet afterwards easily receive
them, if he were only convinced. But that this
is impossible, has been given me to know from
such in the other life by abundant experience ; for
what is confirmed by doctrine, this imbues the in
tellectual, and what is confirmed by life, this imbues
the voluntary, and what is rooted into each life of
man, namely, the life of his understanding and the
life of his will, this cannot be rooted out ; the very
soul of man which lives after death, is formed
thereby, and is such that it never recedes there
from. — A. C. 4747.
1173. Every thing confirmed by the will and
at the same time by the understanding remains
to eternity, but not that which is only confirmed
by the understanding : for that which is of the
understanding alone, is not in man, but is out of
him ; it is only in the thought ; and nothing enters
the man and is appropriated to him, except what
is received by the will ; for this becomes of his
life's love : that this remains to eternity, will be
said in the number now following.
1174. That every thing confirmed by the will and
at the same time by the understanding, remains to
eternity, is because every one is his love, and the
love is of his will ; also because every man is his
good or his evil, for all that is called good which
is of the love ; in like manner evil. Since man is
his love, he is also the form of his love, and may
be called the organ of his life's love. — D. P. 318,
319. 1175. Of what quality these purely organic sub
stances and forms are with the evil, and of what
quality with the good, shall now be told : with the
good they are spiralled forwards, but with the evil
backwards ; and those which are spiralled forwards,
are turned to the Lord, and receive influx from
Him ; but those which are spiralled backwards,
are turned to hell, and receive influx thence : it is
to be known, that as far as they are turned back
wards, so far they are opened behind, and closed
before ; and, on the contrary, as far as they are
turned forward, so far they are opened before, and
closed behind. From these things it may be evi
dent, what kind of form or what kind of organ an
evil man is, and what kind of form or what kind
of organ a good man is ; that they are in contrary
turning ; and because a turning once induced can
not be twisted back again, it is manifest that such
as it is when he dies, such it remains to eternity.
— D. P. 319.

WRITINGS OF EMANUEL SWEDENBORG.

*a5J

1176. Those who nave not received conscience
in tnis world, cannot receive it in another life ;
thus they cannot be saved, because they have not
t: plane into which heaven may flow in, and by
which it may operate. — A. C. 9122.
1177. All reformation takes place in fulness,
that is, in first things and at the same time in. ulti
mates ; and the ultimates are reformed in the
world conformably to the first things, and cannot
be afterwards ; because the ultimates of life, which
man carries with him after death, become quies
cent, and conspire, that is, act as one, with his
interiors. — D. P. 277. See also 657.
1178. I can testify from much experience, that
it is impossible to implant the life of heaven in
those who have in the world led a life opposite to
the life of heaven. There were some who believed
that they should easily receive divine truths after
death, when they heard them from the angels, and
that they should give credit to them, and thence
should live otherwise, and thus that they might be
received into heaven. But this was tried with
very many, yet only with those who were in such
a belief, to whom the trial was permitted in order
that they might know that repentance is not given
after death. Some of them, with whom the trial
was made, understood truths, and seemed to re
ceive them, but as soon as they turned to the life
of their love, they rejected them, yea, spoke against
them : some rejected them immediately, being un
willing to hear them : some were desirous, that the
life of love, which they had contracted from the
world, might be taken away from them, and that
angelic life, or the life of heaven, might be infused
in its place ; this likewise, by permission, was ac
complished, but when the life of their love was
taken away, they lay as dead, and had no longer
the use of their faculties. From these and other
kinds of experience, the simply good were in
structed, that the life of any one cannot in any
wise be changed after death, and that evil life
cannot in any degree be transmuted into good life,
or infernal life into angelic, inasmuch as every
spirit, from head to foot, is in quality such as his
love is, and thence such as his life is, and that to
transmute this life into the opposite is altogether
to destroy the spirit. The angels declare that it
were easier to change a night bird into a dove, and
an owl into a bird of paradise, than an infernal
spirit into an angel of heaven. From these things
it may now be manifest, that no one can be re
ceived into heaven by immediate mercy. — H. H.
527.Bad Men and Devils have Liberty equally
with the Good, and can reason like An-
' gels, but they will not be saved.
1179. It has been given to know by much ex
perience in the spiritual world that man possesses
in himself the faculty of understanding the arcana
of wisdom, like the angels themselves ; for I have
seen fiery devils, who, when they heard arcana
of wisdom, not only understood them, but also from
their rationality spoke them ; yet as soon as they
returned to their diabolical love, they did not
understand them, but instead of them the contrary
things, which were of insanity ; and this they then
called wisdom ; yea, it has been given to hear,
that when they were in the state of wisdom, they
laughed at their insanity ; and when they were in
the state of insanity they laughed at wisdom. A
man who has been such in the world, when he be
comes a spirit after death, is let into the alternate
state of wisdom and insanity very many times, that

he may see the latter from the former: but al
though they see from wisdom that they are insane
still when the choice is given them, which is doiiy
to every one, they let themselves into the state o/
insanity and love it; and then they hold in hatre.
the state of wisdom ; the reason is, because the*
internal was diabolical, and the external as divine
these are they who are understood by the devils.
who make themselves angels of light ; and by hin":
who in the house of the wedding was not clothed
in a wedding garment and was cast into outer
darkness : Matt. xxii. 11-13. —D. P. 223.
1180. I have observed that evil spirits, who in
wardly were devils, and rejected the truths of
heaven and the church in the world, could perceive
the arcana of angelic wisdom, while the affection
of science, in which every man is from his child
hood, was excited by a glory, which surrounds
every love like the splendor of fire ; yea, they could
perceive such arcana equally as well as good spir
its, who were inwardly angels; and they have
been heard also to declare that they indeed could
will and act according to such arcana, but that
they would not ; when they were told, that they
might will them if they would only shun evils as
sins, they said that they could do that also, but that
they would not : hence it appeared very evident,
that the wicked as well as the good have equally
the faculty of liberty : let any one consult himself,
and he will perceive that it is so. — D. L. W. 266.
1181. The experiment was made whether they
were able to resist evils whilst the punishments
of hell were announced to them, yea whilst they
were seen, and likewise felt, but still it was in
vain, for they hardened their minds, saying, come
what will, provided only we are in the delight and
joys of our hearts so long as we are here ; we know
things present, what is to come we are not con
cerned about ; we shall not suffer more evil than
many others : but after a stated time they are cast
into hell, where they are compelled by punishments
not to do evil, but punishments do not take away
the will, the intention, and consequent thought of
evil, they only take away the act. — A. E. 1165.

PART V.
NATIONS IN THE SPIRITUAL WORLD.
The English and Scotch.
1182. With respect to the English nation, the
best of them are in the centre of all Christians, be
cause they have interior intellectual light: this
does not appear to any one in the natural world,
but it appears conspicuously in the spiritual world :
this light they derive from the liberty of speaking
and writing, and thereby of thinking : with others,
who are not in such liberty, that light, not having
any outlet, is obstructed. That light, indeed, ia
not active of itself, but it is made active by others,
especially by men of reputation and authority : as
soon as any thing is said by them, that light shines
forth. For this reason they have moderators ap-i
pointed over them, in the spiritual world, and priests
are given to them of high reputation and eminent
talents, in whose opinions, from this their natural
disposition, they acquiesce.
1183. There is a similitude of minds among
them, in consequence of which they contract a fa
miliarity with friends, who are from their nation,
and seldom with others: they also: iender mutual
assistance ; and they love sincerity. They are lov
ers of their country, and zealous for its glory ; and

2«a

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

they rY.^b. i foreigners, as one looking through a
telescope, from the top of his palace, regards those
who dwell or wander about out of the city. The
political affairs of their kingdom occupy their
minds and possess their hearts, sometimes to such
a degree as to withdraw their spirits from studies
of sublimer judgment, by which superior intelli
gence is acquired : these studies, indeed, are zeal
ously prosecuted by those among the young, who
attend to such things in the public seminaries ; but
they pass away like pheriomena. But still, by .those
political affairs, their rationality is made lively, and
sparkles with light, of which they form beautiful
images ; as a crystal prism, turned towards the sun,
forms rainbows, and tinges a plane object with bril
liant colors.
1184. There are two great cities, like London,
into which most of the English come after death :
it has been given me to see the former city, and
also to walk over it. The middle of that city is
where the merchants meet in London, which is
called the Exchange : there the moderators dwell.
Above that middle is the east, below it is the west,
on the right side is the south, on the left side is
the north. In the eastern quarter those dwell who
have preeminently led a life of charity : there are
magnificent palaces. In the southern quarter the
wise dwell, with whom there are many splendid
things. In the northern quarter those dwell who
have preeminently loved the liberty of speaking
and writing. In the western quarter those dwell
who boast of justification by faith alone. On the
right there, in this quarter, is the entrance into this
city, and also a way out of it : those who live ill are
sent out there. The ministers who are in the west,
and teach that faith alone, dare not enter the city
through the great streets, but through narrow al
leys, since no other inhabitants are tolerated in the
city itself, than those who are in the faith of char
ity. I have heard them complaining of the preach
ers from the west, that they compose their sermons
with such art and eloquence, and introduce into
them the strange doctrine of justification by faith,
that they do not know whether -good ought to be
done or not. They preach faith as intrinsic good,
and separate this from the good of charity, which
they call meritorious, and thus not acceptable to
God. But when those who dwell in the eastern
and southern quarters of the city hear such ser
mons, they go out of the temples ; and the preach
ers afterwards are deprived of the priestly office.
1185. I heard afterwards several reasons why
those preachers are deprived of the priestly office.
They said that the principal one was, that they do
not make their sermons from the Word, and thus
from the Spirit of God, but from their rational
light, and thus from their own spirit. They take
texts, indeed, from the Word, as preludes ; but
' these they only touch with their lips, and leave
them as things not savory, and then choose some
thing savory from their own intelligence.
1186. The other great city, also called London,
is not in the middle of the Christian region, but at
a distance from it, to the north: into that those
come, after death, who are inwardly evil. In the
middle of it, there is an open communication with
hell, by which also they are occasionally swal
lowed up.
1187. From those who are from England, in the
spiritual world, it has been perceived that they
have a twofold theology, one from the doctrine of
their faith, and the other from the doctrine of char
ity. That from the doctrine of faith is held by
tho»ra who are initiated into the priesthood, and

that from the doctrine of charity, by many of the
laity, especially those who reside in Scotland and
in its confines. — T. C. R. 807-812.
The Germans.
1188. With respect to Germany, it is divided
into more governments than the kingdoms around
it. There is an empire there, under the genera,
authority of which they all are ; but still the prince
of each government enjoys despotic right, in his
particular government ; for there are greater and
smaller dukedoms, and each duke is as a mon
arch in his own dukedom. And, moreover, re
ligion there is divided ; in some dukedoms they are
evangelical, so called ; in some they are reformed ;
and in some they are papists. Since there is such
a diversity of governments, and also of religions, it
is more difficult to describe the Germans, as to their
minds, inclinations and lives, from things seen in
the spiritual world, than the nations and people
elsewhere ; but because a common genius reigns
every where among people of the same language,
that, from ideas collected together, may in some
degree be seen and described.
1189. Since the Germans are under a despotic
government, in each particular dukedom, therefore
they are not in the liberty of speaking and writing,
as the Dutch and Britons are ; and when the liber
ty of speaking and writing is restrained, the liber
ty of thinking, that is, of viewing things in then-
amplitude, is also at the same time held under re
straint. Wherefore, that noble nation attends lit
tle to the things of judgment, but to the things of
memory ; which is the reason why they are devoted
particularly to literary history, and in their books
trust to the men of reputation and authority among
them, and quote the opinions of these in abundance,
and subscribe to some one. This their state is rep
resented in the spiritual world by a man who car
ries books under his arms ; and when any one con
tends about any matter of judgment, he sayB, " I
will give you an "answer;" and immediately he
takes out some book under his arm, and reads. -
1190. From this their state proceed many con
sequences, and among them this ; that they keep
the spiritual things of the church inscribed on the
memory, and seldom elevate them into the higher
understanding, but only let them into the lower
understanding, from which they reason concerning
them : thus they do altogether differently from free
nations. The clergy of Germany, when they are
pupils, write down maxims from the mouth of the
teachers in the public seminaries, and keep them
as tokens of their erudition; and when they are in
augurated into the priestly office, or are appointed
lecturers in the public schools, they derive their
canonical discourses, the latter from the chair, and
the former from the pulpit, as much as possible
from the maxims of which we have just now
spoken. Their priests who do not teach from or
thodoxy, generally preach the Holy Spirit and his
wonderful operations and excitations of holiness
in the heart; but those who teach from the modern
orthodoxy concerning faith, appear to the angels
as if they were distinguished with a wreath formed
of leaves of the beech tree ; but those who, from
the Word, teach concerning charity and its works,
appear as if they were adorned with a wreath
formed of the odoriferous leaves of the laurel.
The evangelical there, in their contentions with
the reformed about truths, appear as if they tore
their clothes, because clothes signify truths.
1191. I' asked where the people of Hamburg
are found irv tbe spiritual world ; and it was said,

WRITINGS OF EMANUEL SWEDENBORG.

253

that they nowhere appear collected into one soci
ety, and still less into any one state, but that they
are dispersed and intermixed with the Germans,
in various quarters; and when the reason was
asked, it was said to be this, that their minds are
continually looking abroad, and, as it were, travel
ling out of their city, and very little within it ; for
as the state of a man's mind is, in the natural
world, such is its state in the spiritual world ; for
the mind of man is his spirit, or the posthumous
man that lives after his departure out of the mate
rial body.— T. C. R. 813-816.
The Dutch.
1192. Because the Dutch possess spiritual light
from the Lord, more deeply and fully inserted in
their natural light, and are thence more receptible
ithan others of such things as are of reason, there
fore they have obtained habitations in that middle
-occupied by Christians, (see 255,) which is in the
middle of the nations and people of the whole spir
itual world, but to the East and South there ; in
the East, from the faculty of receiving spiritual
heat, and in the South, from the faculty of receiv
ing spiritual light
1193. The reason why the Dutch are in those
quarters of the middle space occupied by Chris
tians, is also because trading is their final love,
and money is a mediate subservient love, and that
love is spiritual ; but when money is the filial love,
and trading is the mediate subservient love, as it
is with the Jews, that love is natural and is derived
from avarice. That the love of trading, when it is
the final love, is spiritual, is from its use, in that it
is conducive to the general good, with which the
particular good of the individual indeed coheres,
and this appears before that, because the man
thinks from his natural man. But still, when trad
ing is the end, it is also that love, and every one
is regarded in heaven according to his final love ;
for the final love is as the ruler of a kingdom, or
as the master of a house, and the other loves are
as its subjects and servants ; and also the final love
resides in the highest and inmost regions of the
mind, and the mediate loves are below and out of
it, and they serve it at its nod. The Dutch are
before others in this spiritual love ; but the Jews
are in an inverted love, wherefore their love of
trading, is merely natural, in which there is noth
ing latent from the general good, but only from
the particular.
1194. The Dutch are fixed in the principles of
their religion more firmly than others, neither are
they moved away from them ; and if they are con
vinced, that this or that is not according to the
truth, still they do not affirm, but turn themselves
back and remain unmoved : thus also they remove
themselves from the interior intuition of truth, for
they keep their rational under obedience. Since
they are such, therefore, after death, when they
come into the spiritual world, they are prepared in
a peculiar manner for receiving the spiritual things
of heaven, which are divine truths. They are not
taught, because they do not receive, but heaven is
described to them, what it is, and then it is given
them to ascend thither and see it ; and then what
ever agrees with their genius is infused into them ;
thus, being sent down, they return to their own
with a full desire of heaven. If they do not then
receive this truth, that God is one in person and
essence, and that the Lord, the Redeemer and Sa
vior, is that God, and that the Divine Trinity is in
Him ; and also this truth, that faith and charity, in
knowledge and discourse, do not effect any thing,

without the life of them, and that they are given
by the Lord, when, after examination, men perform
actual repentance — if they turn themselves away
from those truths, when they are taught, and still
think of God, that there a»e three as to persons,
and of religion, only that it is, they are reduced to
a state of wretchedness, and their trade is taken
away from them, until they see themselves reduced
to extremities ; and then they are brought to those,
who, because they are in divine truths, abound in
all things, and with whom trade flourishes ; and
there the thought is insinuated into them from heav
en, whence it is that they are so, and at the same
time a reflection upon their faith and upon their
life, that they shun evils as sins ; they also inquire
a little, and perceive an agreement with their own
thought and reflection, and this is done by turns.
At length, they think of themselves, that, in order
to get out of their state of wretchedness, they must
believe in like manner, and live in like manner ;
and then, as they receive that faith, and live that
life of charity, there is given tp them opulence and
happiness of life. In this manner those, who, in
the world, led any life of charity, are amended by
themselves, and prepared for heaven. These after
wards become more constant than others, so that
they may be called constancies ; nor do they suf
fer themselves to be led away by any reasoning,
fallacy, obscurity induced by sophistry, or by pre
posterous vision from confirmations alone ; for they
become more clear sighted than before. — T. C. R.
800-802. 1195. The Dutch are easily distinguished from
others, in the spiritual world, because they appear
in garments like those which they wore in the nat
ural world, with the distinction, that those appear
in finer ones, who have received faith and spiritual
life. The reason why they are clothed in the like
garments, is, because they remain constantly in
the principles of their religion; and all in the spir
itual world are clothed according to them ; where
fore, those there who are in divine truths have
white garrnents and of fine linen.
1196. The cities in which the Dutch live are
guarded in a singular manner : all the streets in
them are covered with roofs, and there are gates in
the streets, so that they may not be seen from the
rocks and hills round about : this is done on ac
count of their inherent prudence in concealing
their designs, and not divulging their intentions ;
for such things, in the spiritual world, are drawn
forth by inspection. When any one comes for the
purpose of exploring their state, and is about to go
out, he is led to the gates of the streets, which are
shut, and thus is led back and led to others, and
this even to the highest degree of vexation, and
then he is let out : this is done that he may not re
turn. Wives, who affect dominion over their hus
bands, live at one side of the city, and do not meet
their husbands, except when they are invited,
which is done in a civil manner ; and then they al
so lead them to houses, where consorts live with
out exercising dominion over each other, and show
them how clean and elegant their houses are, and
what enjoyment of life they have, and that they
have these things from mutual and conjugial love.
Those wives who attend to these things, and are
affected by them, cease to exercise dominion, and
live together with their husbands ; and then they
have a habitation assigned to them nearer to the
middle, and are called angels : the reason is, be
cause truly conjugial love is heavenly love, which
is without dominion.— T. C. R. 804, 805.
1197. In the days of the last judgment, I saw

254

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

many thousands of that nation, cast out of the cit
ies' in the spiritual world, and out of the villages,
and surrounding country. They were those, who,
when in the world, had done nothing of good from
any religion or conscience, but merely to preserve
reputation, that they might appear sincere for the
saike of gain; for Such persons, when they no long
er have the prospect of fame and gain, as is the
case in the spiritual world, then rush into every
abomination; and when they are in the fields, 'and
without the cities, they rob every one they encoun
ter. I saw them cast into a fiery gulf stretching
under the eastern tract, and into a dark cavern
stretching under the southern tract. This I saw
on the 9th day of January, 1757. Those only were
left, among whom there was religion, and a con
science derived from religion. — L. J. Continued,
53. The Africans.
1198. The Africans are more internal than the
rest of the Gentiles. All who acknowledge and
worship one God, the Creator of the universe, en
tertain concerning Him the idea of a Man ; they
say, that concerning God, no one can possibly
have any other idea. When they hear, that many
think of Him as of a small cloud, they inquire
where they are, and on being told that they are
among Christians, they deny the possibility of it.
1199. There are many societies of Gentiles, es
pecially from among the Africans, who, on being
instructed by the angels concerning the Lord, say,
that it is impossible but that God, the Creator of
the universe, should appear in the world, because
He created them, and loves them ; and that the ap
pearance must be made before the very eyes in a
Human Form. When they are told, that He did
not appear as the angels are wont, but that He was
born a Man, and thus became visible, they hesitate
a while, and inquire, whether He was born from a
human father, and on hearing that He was con
ceived by the God of the universe, and born of a
virgin, they say, that the Divine Essence of conse
quence belongs to Him, and, that inasmuch as It is
Infinite and Essential Life, He was not such a man
as others are. They are afterwards informed by
the angels, that in aspect He was like another
man, but that when He was in the world, His Di
vine Essence, which in Itself is Infinite and Essen
tial Life, rejected the finite nature, and its life de
rived from the mother, and thus made His Human,
which was conceived and born in the world, Di
vine. The Africans comprehended and received
these truths, because they think more internally
and spiritually than other nations.
1200. Such being the character of the Africans
even in the world, there is, at the present day, a
revelation among them, which, commencing in the
gentre of their continent, is communicated around,
but does not reach their coasts. They acknowl
edge our Lord as the God of heaven and 'earth, and
laugh at the monks in those parts they visit, and at
the Christians who talk of a threefold Divinity, and
of salvation by mere thinking, saying, that there is
no man who worships*at all, who does not live ac
cording to his religion, and that whosoever does
not, must become stupid and wicked, because, in
such case;: he receives nothing from heaven. In
genious wickedness, too, they call stupidity, be
cause there is not life, but death, in it. I have
heard the angels rejoicing over this revelation, be
cause, by means of it, a communication is opened
for them with the human rational, hitherto closed
up, by the blind which has been drawn over the

things of faith. It was told me from heaven, that
the truths now published in the Doctrine of the
New Jerusalem concerning the Lord, concerning
the Word, and in the Doctrine of Life for the New
Jerusalem, are orally dictated by angelic spirits, to
the inhabitants of this portion of the globe.
1201. When I conversed with the Africans in
the spiritual world, they appeared in garments of
striped linen; they told me, that such garments
correspond to them, and that their women wear
garments of striped silk. Of their little children,
they related, that they frequently askUieir nurses
for food, saying that they are hungry, and when
food is set before them, they examine and taste
whether it be wholesome, and eat but little.;
whence it is evident, that spiritual hunger, which
is a desire of knowing genuine truths, produces
this effect; for it is a correspondence. Wherithe
Africans wish to be informed of their state, as re>-
gards the affection and perception of truth, they
draw their swords ; and if these shine, they then
know that they are in genuine truths, in a degree
according to the brightness of the shining ; this,
too, is from correspondence. Of marriage they
said, that it is indeed permitted them by law to
have a plurality of wives, but that still they take
but one, because love truly conjugial cannot be di
vided; and that if it is divided, its essence, which
is heavenly, perishes, and it becomes external and
thence lascivious, and in a short time grows vile,
as its potency diminishes, and at length disgusts,
when the potency is lost ; but that love truly con
jugial, which is internal, and quite distinct from
lasciviousness, remains eternally, and increases in
potency, and in the same degree, in delight.
1202. Strangers from Europe, they said, are not
admitted among them, and that if any such pene
trate into their country, especially if they be monks,
they ask them what they know, and when they re
late any particulars of their religion, [religiosa,]
they call them trifles, which offend their very ears,
and they then send them out of the way to work,
in order that they may do something useful ; and
in case they refuse to work, they sell them for
slaves, whom their law allows them to chastise at
pleasure; and should it be found impossible to
drive them to do any thing useful, they are at last
sold, for a small sum, to the lowest class of the
people. — L. J. Continued, 73-78.
1203. Since the Africans are superior to the rest
in interior judgment, I have had conversation with
them on subjects of deeper investigation ; and late
ly concerning God ; concerning the Lord the Re
deemer; and concerning the interior and exterior
man. They were delighted with the conversation,
because they perceived from interior sight, in
which they excel. I have spoken several times
with Augustine, who, in the third age, had been
bishop at Hippo, in Africa. He said that he is
there at this day, a.nd inspires into them the wor
ship of the Lord, and that there is hope of the prop
agation of this new gospel into the neighboring
regions there. — T. C. R. 837-840.
The Jews.
1204. The Jews, before the last judgment, which
took place in the year 1757, appeared at tlie left
side of the middle occupied by Christians, in aval-
ley there : after that, they were transferred to the
north, and were forbidden to have, intercourse with
Christians, except those wandering out of the cit
ies. There are in that quarter two great cities,
into which the Jews after death are transferred,
which, before the judgment, they called Jerusa-

WRITINGS OF EMANUEL SWEDENBORG.

255

lem, but after that, by another name; because,
since the judgment, by Jerusalem is meant the
church, as to doctrine, in whioh the Lord alone is
worshipped. Converted Jews are set over them in
their cities, who admonish them not to speak re
proachfully of Christ, and they punish those who
still do it. The streets of their cities are filled up
with dirt even to the ankles, and their houses with
filthiness, which causes them to smell so offensive
ly that they cannot be approached. Afterwards, I
observed that some of that nation also obtained a
place of abode in the southern quarter ; and when
I asked who they were, it was said, that they were
those who made little account of the worship of
the rest, and hesitated in their minds respecting
the Messiah, whether he is ever to come ; and also
who thought concerning various things in the
world from reason, and lived according to it. The
Jews who are called Portuguese constitute the
greatest part of these.
1205. There sometimes appears to the Jews an
angel above, of a middling stature, with a rod in
his hand, and he makes, them believe that he is
Moses, and exhorts them to desist from the folly
of expecting the Messiah even there, because the
Messiah is Christ, who governs them and all, and
that he knows it, and also knew concerning Him,
when he was in the world ; on hearing which they
retire, and the greatest part of them forget, and a
few retain. Those who do retain, are sent into the
synagogues, which consist of the converted, and
they are instructed ; and after they are instructed,
new garments are given to them instead of tattered
ones ; and the Word, neatly written, is given to
them; and also a decent habitation in the city.
Those who do not- receive are cast down, and
many into woods and deserts, where they practise
robberies among themselves.
1206. The Jews trade in that world, as in the
former world, with various things, especially with
precious stones, which, by unknown ways, they
procure for themselves from heaven, where there
are precious stones in abundance. The cause of
their trading with precious stones, is, because they
read the Word in its original language, and esteem
the sense of its letter holy ; and precious stones
correspond to the sense of the letter. They can
also make similar ones by art, and induce the fan
tasy that they are genuine ; but these are severely
fined by their governors.
1207. The Jews are more ignorant than others
that they are in the spiritual world, but believe
that they are still in the natural world : the reason
is, because they are altogether external men, and
do not think any thing concerning religion from
within ; wherefore also they talk about the Mes
siah just as they did before ; and some say that he
will come with David, and, shining with diadems,
will go before them, and introduce them into the
land of Canaan, and in the way, by lifting up his
rod, he will dry up the rivers, which they will pass
over ; and that the Christians, whom, among them
selves, they also call Gentiles, will then take hold
of the skirts of their garments, humbly begging
that they may be permitted to accompany them;
and that they will receive the rich according to
their wealth, and that these will serve them. They
confirm themselves in these things, by what is read
in Zechariah viii. 23, and in Isaiah lxvi. 20 ; and
concerning David, that he is to come and to be
their king and shepherd, from Jeremiah xxx. 9,
and from Ezekiel xxxiv. 23 to 25, xxxvii. 23 to 26 ;
being altogether unwilling to hear, that by David

there, is meant our Lord Jesus Christ; and by
Jews there, are meant those who will be of his
church. 1208. When they are asked whether they firm
ly believe that they all are to come into the land
of Canaan, they say that then all will, and that then
the Jews who are deceased are to rise again, and
that, from their sepulchres, they are to enter into
that land. When it is replied, that they can never
come out of sepulchres, since they live themselves
after death, they answer, that they are then to de
scend, and to enter into their bodies, and thus to
live. When it is said, that that land cannot con
tain them all, they answer, that it will then be en
larged. When it is said, that the kingdom of the
Messiah, because He is the Son of God, is not to
be upon earth, but in heaven, they answer that the
land of Canaan will then be heaven. When it is
said, that they do not know where Bethlehem Eph-
ratah is, where the Messiah will be born, accord
ing to the prediction in Micah v. 2, and in David,
Psalm cxxxii. 6, they answer that the mother of
the Messiah still is to bring forth there ; and some,
that where she brings forth, there is Bethlehem.
When it is said, How can the Messiah dwell with
those who are so bad? and it is confirmed by
many passages from Jeremiah, and especially from
the song of Moses, Deut. xxxii. that they are the
worst, they answer that among the Jews there are
both good and bad, and that the bad are there
meant. When it is said, that their rise was from
a Canaanitess, and from the whoredom of Judah
with his daughter-in-law, Gen. xxxviii. they an
swer that it was not whoredom ; but when it is re
joined, that still Judah commanded that she should
be brought forth and burned on account of whore
dom, they go away to consult ; and after consulta
tion, they say, It was only the office of her hus
band's brother, which neither his second son Onan,
nor his third son Selah, performed; and to this
they add, that very many of them are of the tribe
of Levi, who had the priesthood ; it is sufficient
that we all are from the loins of Abraham. When
it is said to them, that there is inwardly in the
Word a spiritual sense, in which Christ or the
Messiah is- much treated of, they answer that it is
not so ; but some of them say that inwardly in the
Word, or at the bottom of it, there is nothing but
gold; besides other like things. — T. R. C. 841-
845. ?
Note. — Concerning the Mahometans and the Papists, in the
spiritual world, it will be seen in Nos. 1112, 1113, 1114.

PAET VI.
DIVINE PROVIDENCE.
What Divine Providence is.
1209. Divine Providence is the government of
the Divine Love and Divine Wisdom of the Lord.
. . . All which the Lord doeth, is Providence,
which, inasmuch as it is from the Divine, has in it
the eternal and the infinite; eternal, because it
does not look to any boundary from which, nor
any boundary to which it proceeds ; infinite be
cause it looks together at the universal in every
singular, and at every singular in the universal :
this is called Providence. And whereas such a
principle is in all and single things which the Lord
does, therefore his doing cannot be expressed by
any other term than by the term Providence. — .
D. P. 1. — A. C.5264.

256

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

The End of the Divine Providence is a
Heaven from the Human Race.
1210. Because heaven is from the human race,
and heaven is dwelling with the Lord to eternity,
it follows that the Lord had this as the end of crea
tion ; and because it was the end of creation, it is
the end of His Divine Providence : the Lord did
not create the universe for His own sake, but for
the sake of those with whom He will be in heaven ;
for spiritual love is such, that it wishes to give its
own to another ; and as far as it can do this, it is
in its being, in its peace, and in its blessedness :
spiritual love derives this from the Divine Love of
the Lord, which is infinitely such ; from hence it
follows that the Divine Love, and hence the Divine
Providence, has for its end a heaven, which may
consist of men made angels, and who are becom
ing angels : to whom he can give all the blessed
and happy things which are of love and wisdom,
and give them from Himself in them. — D. P. 27.
Divine Providence, in all that it does, regards
the Infinite and Eternal, especially in Man's
Salvation. 1211. That the Divine Providence, in all that it
does, looks at the infinite and eternal from itself,
may be evident from this, that every created thing
proceeds from the first, which is the infinite and
eternal one, to ultimates, and from ultimates to
the first from which it is, as was shown in the
treatise concerning the " Divine Love and Divine
Wisdom," in the part where the creation of the
universe is treated of; and because in all pro
gression there is inmostiy a first from which it is,
it follows that the proceeding Divine or the Divine
Providence, in all that it does, looks at a certain
image of the infinite and eternal ; this it looks at
in all tilings, but in some to the evidentness of
perception, and in some not to it : it presents that
image to the evidentness of perception in the va
riety of all things, and in the fructification and
multiplication of all things. An image of the
infinite and eternal in the variety of all things
appears in this, that there is not given any thing
the same as another, and that it neither can be
given to eternity : this is manifest to the eye in the
faces of men from the first creation ; just so too
from their minds [animus], of which the faces are
types ; and ahso from the affections, perceptions,
and thoughts, for the minds [animus] are from
these. Hence it is, that neither are there given in
the universal heaven two angels or two spirits the
same ; yea, that neither can they be given to eter
nity : it is the like in every object of sight in both
worlds, as well the natural as the spiritual: from
these things it may be evident, that variety is in
finite and eternal. An image of the infinite and
eternal in the fructification and multiplication of
all things, is evident from the faculty implanted in
seeds in the vegetable kingdom, and in prolifica-
tion in the animal kingdom, especially in the race
of fishes, which, if fructified and multiplied accord
ing to faculty, would within an age fill the space of
the whole world, yea, of the universe ; from which
it is manifest, that in that faculty lies hid the effort
of the propagation of itself to infinity : and because
fructifications and multiplications have not been
wanting from the beginning of creation, neither
will be wanting to eternity, it follows that in that
faculty is also the effort of the propagation of
itself to eternity.
1212. It is the like in men, as to their affections
which are of love, and perceptions which are of

wisdom ; of the former and the latter, the variety
is infinite and eternal ; in like manner their fruc
tifications and multiplications, which are spiritual :
no man takes pleasure in affection and perception
so like another's that they are the same, nor can
they be given to eternity : and affections can also be
fructified and perceptions multiplied without' end :
that sciences can never be exhausted, is known.
This faculty of fructification and multiplication
without end, or to infinity and eternity, is in nat
ural things with men, in spiritual things with the
spiritual angels, and in celestial things with the
celestial angels. Not only are affections, percep
tions, and sciences such in general, but also every
thing of them, even the least, in particular. They
are such, because they exist from the infinite and
eternal in itself by the infinite and eternal from
itself. But because the finite has not any thing of
the Divine in itself, therefore there is not any
thing such, not even the least, in man or angel as
his ; for man and angel is finite, and only a recep
tacle, in itself dead : his living principle is from
the proceeding Divine conjoined to him by con
tiguity, which appears to' him as his. That it is
so, will be seen in what follows.
1213. That the Divine Providence especially
looks at the infinitenand eternal from itself in sav
ing the human race, is because the end of the Divine
Providence is a heaven from the human race ; and
because that is the end, it follows that it is the
reformation and regeneration of man, thus his sal
vation, which the Divine Providence especially
looks at ; for, from the saved or regenerated, heaven
exists. Since to regenerate man is to unite good
and truth in him, or love and wisdom, as they are
united in the Divine which proceeds from the Lord,
therefore the Divine Providence especially looks
at this in saving the human race : the image of the
infinite and eternal is nowhere else with man but
in the marriage of good and truth.
1214. It is not yet known that the Divine Provi
dence, in all progression with man, looks at his
eternal state ; for it can look at nothing else, be
cause the Divine is infinite and eternal, and the
infinite and eternal, or the Divine, is not in time,
and hence all future things are present to it ; and
because the Divine is such, it follows that in each
and every thing which it does is the eternal. —
D. P. 56-59.
1215. Now because man from creation is a
heaven in the least form, and thence an image of
the Lord, and because heaven consists of as many
affections as there are angels, and every affection
is in its form a man, it follows that the continual
of the Divine Providence is, that man may become
a heaven in form, and thence an image of the
Lord ; and because this is done by the affection
of good and truth, that he may become that affec
tion : this therefore is the continual of the Divine
Providence, but its inmost is, that he may be here
or there in heaven, or here or there in the divine
heavenly man, for thus he is in the Lord. But
this takes place with those whom the Lord can
lead to heaven ; and because the Lord foresees
this, he also continually provides that he may be
come such ; for thus every one who suffers himself
to be led to heaven, is prepared for his place in
heaven. 1216. Heaven, as was said above, is distin
guished into as many societies as there are organs,
viscera and members in man ; and among the latter
there cannot be one part in any other place but its
own ; since therefore the angels are such parts in
the divine heavenly man, and no others become

WRITINGS OF EMANUEL SWEDENBORG.

257

angels but those who have been men in the world,
it follows that man, who suffers himself to be led
to heaven, is continually prepared by the Lord for
his own place ; which is done by such affection
of good and truth as corresponds : into this place
also every man-angel, after his departure out of the
world, is inscribed. This is the inmost of the
Divine Providence concerning heaven.
1217. But man who does not suffer himself to
.be led to and inscribed in heaven, is prepared for
his own place in hell ; for man of himself contin
ually tends to the lowest of hell, but is continually
led back by the Lord ; and he who cannot be led
back, is prepared for a certain place there, in which
he is also inscribed immediately after his depart
ure from the world ; and this place there is oppo
site to a certain place in heaven, for hell is in the
opposite against heaven ; wherefore as a man-
angel according to the affection of good and truth
is allotted his place in heaven, so a man-devil ac
cording to the affection of evil and falsity is allot
ted his place in hell ; for two opposites arranged
in like position against each other are kept together
in connection. This is the inmost of the Divine
Providence concerning hell. — D. P. 67-69.
1218. What else then can the Divine Providence
have for end, but the reformation of the human
race and, its salvation? and no one can be re
formed of himself by his own prudence, but of the
JiOrd by His Divine Providence ; hence it follows,
that unless the Lord leads man every moment even
the most minute, man would recede from the way
of reformation and perish : every change and vari
ation of state of the human mind, changes and
varies something in the series of things present,
and thence of the things following : what is not
progressive to eternity ? it is like a weapon dis
charged from a bow, which, if at starting it de
clines in the slightest degree from the mark, would
decline immensely at the distance of a mile and
more :, so it would be, if the Lord did not lead the
states of human minds, every most minute moment.
This the Lord does according to the -laws of His
Divine Providence ; according to which also it is,
that it appears to man as if he led himself; but the
Lord foresees how he leads himself, and continual
ly accommodates. — D. P. 202.
1219. That the Lord's Providence is infinite,
and respects eternity, may be manifest from the
formation of embryos in the womb, where linea-
rhents are continually cast forth to those which are
to come, so that one is always a plane for another,
and this without any error, until the embryo is
nade : afterwards also, when it is born, one thing
s prepared successively to another and for another,
that a perfect man may exist, and at length such
a man as to be capable of receiving heaven. If
singular things be thus provided during man's con
ception, birth, and growth, how much more so as
to spiritual life. — A. C. 6491.
Law of the Divine Providence concerning
IHan's Freedom and Reason.
1220. Every one from rationality not veiled over
can see or comprehend that man, without the ap
pearance that it is his, cannot be in any affection
of knowing, nor in any affection of understanding,
for all delight and pleasure, thus the all of will, is
from affection which is of love : who can will to
know and will to understand any thing, except
he have some pleasure of affection ? and who can
have that pleasure of affection, unless that with
which he is affected appears as his ? if nothing
Jier s, that is, if any one from

were his, but all another

33

his affections should pour any thing into the mind
of another, who had no affections of knowing and
understanding as of himself, would he receive it ?
yea, could he receive ? would he not be like that
which is called a brute and a block ? hence it may
be manifestly evident, that although all things
flow in, which man perceives and thence thinks
and knows, and according to perception wills and
does, still it is of the Divine Providence of the
Lord that it should appear as man's ; for, as was
said, otherwise man would receive nothing, thus
no intelligence and wisdom could be bestowed.
It is known that all good and truth is not man's,
but is the Lord's, and yet that it appears to man
as his ; and because all good and truth so appears,
so also do all things of the church and of heaven,
and hence all things of love and wisdom, also of
charity and faith, so appear ; and yet nothing of
them is man's : no one can receive them from the
Lord, unless it appears to him that he perceives
them as of himself. From these things may be
evident the truth of this thing, that whatever man
does from freedom, whether it is of reason or not
of reason, provided it is according to his reason,
appears to him as his. — D. P. 76.
1221. That which man does from freedom ac
cording to his thought remains also ; for nothing
whatever, which man has appropriated to himself,
can be eradicated ; for it has become of his love and
at the same time of his reason, or of his will and
at the same time of his understanding, and hence
of his life : this can indeed be removed, but still
not cast out ; and when it is removed, it is trans
ferred as from the centre to the circumferences,
and there stays : this is understood by its remain
ing. As for example, if man in boyhood and
youth has appropriated to himself a certain evil
by doing it from the delight of his love, as if he
has defrauded, blasphemed, revenged, committed
whoredom, then because he had done them from
freedom according to thought, he has also appro
priated them to himself; but if afterwards he
repents, shuns them, and looks upon them as sins
which are to be loathed, and thus from freedom
according to reason desists from them, then are
appropriated to him the goods to which those evils
are opposite : these goods then make the centre,
and remove the evils towards the circumferences,
farther and farther according to the aversion and
loathing of them ; yet still they cannot thus be cast
out, so that they may be said to be extirpated ;
but still by that removal they may appear as ex
tirpated, which is done by man's being held back
from evils by the Lord, and held in goods : this is
done with all hereditary evil, and in like manner
with all the actual evil of man. This also I have
seen proved by experience with some in heaven,
who, because they were held by the Lord in good,
considered themselves to be without evils ; but
lest they should believe the good in which they
were was proper to them, they were sent down
from heaven and sent back into their own evils,
until they should acknowledge that they were in
evils from themselves, but in goods from the Lord ;
after which acknowledgment' they were led back
into heaven. Let it therefore be known that those
goods are no otherwise appropriated to man than
that they are constantly of the Lord with man ; and
that as far as man acknowledges this, so far the
Lord gives that good may appear to man as his ;
that is, that it may appear to man that he loves his
neighbor or has charity as of himself, believes or
has faith as of himself, does good and understands
truth, thus is wise, as of himself; from which one

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

illustrated can see of what quality and how strong
the appearance is, in which the Lord wills that
man should be; and the Lord wills this for the
sake of his salvation, for no one can be saved with
out that appearance. — D. P. 79.
1222. Man has from rationality that he can
understand, and from liberty that he can will, both
as from himself; yet the ability to will good from
freedom, and thence to do it according to reason,
he has not unless regenerated : the evil can from
freedom only will evil, and according to thought,
which by confirmations he makes as of reason, do
it ; for evil can be confirmed equally as good, but
evil by fallacies and appearances, which while
they are confirmed become falsities ; and when
it is confirmed, it appears as of reason.
1223. Every one who has any thought from in
terior understanding, can see that ability to will
and ability to understand is not from man, but
from Him to whom ability itself is, that is, to whom
ability is in its essence : think only whence ability
is ; is it not from Him to whom it is in its very
power, that is, to whom it is in Himself, and thus
from Himself? wherefore ability in itself is the
Divine. To all ability there must be supply
[copia], which must be given, and thus determina
tion from an interior or superior self: the eye can
not see from itself, nor the ear hear from itself,
neither the mouth speak from itself, or the hand
do from itself; supply and thence determination
must be from the mind : neither can the mind
think and will this or that from itself, unless there
be something more interior or superior which de
termines the mind to it ; it is the like with the
ability to understand and the ability to will ; these
cannot be given from any other than from Him
who in Himself is able to will and is able to un
derstand. From which it is manifest that these
two faculties, which are called rationality and lib
erty, are from the Lord, and not from man ; and
because they are from the Lord, it follows that
man wills nothing whatever from himself, nor un
derstands from himself, but only as from himself.
That it is so, every one can confirm with himself,
who knows and believes that the will of all good
and the understanding of all truth is from the Lord
and not from man. That man cannot take any thing
from himself, nor do any thing from himself, the
Word teaches in John iii. 27, xv. 5. —D. P. 87, 88.
1224. It is said that man can so far be reformed
and regenerated, as he can by these two faculties
be led to acknowledge that all the good and all
the truth which he thinks and does is from the
Lord, and not from himself: that man cannot ac
knowledge this, except by these two faculties, is
because these two faculties are from the Lord, and
are the Lord's with man, as is manifest from the
things said above ; wherefore it follows that man
cannot do this from himself, but from the Lord ;
yet still he can, as of himself; this the Lord gives
to every one : suppose that he believes from him
self; still, when he is wise, he acknowledges that
it is not from himself; otherwise the truth which
he thinks, and the good which he does, are not
true and good in themselves, for there is man in
them, and not the Lord in them ; and good in which
man is, if it is for the sake of salvation, is merito
rious good ; but good in which the Lord is, is not
meritorious. — D. P. 90.
1225. Every one can see from reason alone, that
there is not any conjunction of minds unless it is
also reciprocal, and that the reciprocal conjoins:
if any one loves another and is not loved in return,
then as the one draws -near the other recedes: but

if he is loved in return, then as the one comes near
the other also comes near, and conjunction takes
place : love also wills to be loved ; this is implant
ed in it ; and as far as it is loved again, so far it
is in itself and in its delight. From these things
it is manifest, that if the Lord only loves man, and
is not loved in return by man, the Lord would
approach and man would recede ; thus the Lord
would continually will to come to man and to enter
in to him, and man would turn himself back and
go away; with those who are in hell it is so,
but with those who are in heaven there is mutual
conjunction. Since the Lord wills conjunction
with man for the sake of his salvation, He also
provides that there should be with man a recipro
cal; the reciprocal with, man is, that the good
which he wills and does from freedom, and the
truth which he thinks and speaks from that willing
according to reason, appear as from him ; and that
that good in his will, and that truth in his under
standing, appear as his ; yea, they appear to man
as from himself and as his, altogether as if they
were his ; there is no difference ; observe whether
any one perceives otherwise by every sense : the
only difference is, that man oughjt to acknowledge
that he does not do good and think truth from him
self, but from the Lord ; and hence that the good
which he does, and the truth which he thinks, are
not his : to think thus, from some love of the will,
because it is the truth, makes conjunction; for so
man beholds the Lord, and the Lord beholds man.
1226. What the difference is between those
who believe all good to be from the Lord, and
those who believe good to be from themselves, it
has been given both to hear and see in the spiritual
world : they who believe good to be from the
Lord, turn the face to Him, and receive the delight
and the blessedness of good ; but they who believe
good to be from themselves, look at themselves, and
think with themselves that they have merited ; and
because they look at themselves, they cannot do
otherwise than perceive the delight of their good,
which is not the delight of good, but the delight
of evil ; for the proprium of man is evil ; and the
delight of evil perceived as good, is hell. They
who have done good, and have believed it to be
from themselves, if they do not after death receive
this truth, that all good is from the Lord, mingle
themselves with the infernal genii, and at length
make one with them ; but they who receive that
truth are reformed ; yet no others receive it, but
they who have looked to God in their life : to look
to God in their life, is nothing else than to shun
evils as sins. — D. P. 92, 93.
1227. Since there is a conjunction of the Lord
with man and of man with the Lord, therefore there
are two tables of the law, one for the Lord and the
other for man : as far as man as of himself does
the laws of his table, so far the Lord gives that he
may do the laws of His table. — D. P. 95.
1228. To act from freedom according to reason,
apd to act from liberty and rationality, are the same,
and also from will and understanding ; but it is one
thing to act from freedom according to reason, or
from liberty and rationality, and another thing to act
from freedom itself according to reason itself, or
from liberty itself and rationality itself; since that
man who does evil from the love of evil, and confirms
it with himself, indeed acts from freedom according
to reason ; but still his freedom is not in itself free,
or freedom itself, but is infernal freedom, which
in itself is servitude ; and his reason is not in
itself reason, but is reason either spurious, or false,
or apparent through confirmations : but still both

WRITINGS OF EMANUEL SWEDENBORG.

259

are of the Divine Providence ; for if the freedom
of willing evil, and of making it as of reason by
confirmations, was taken away from the natural
man, liberty and , rationality would perish, and at
the same time will and understanding ; and he
could not be led away from evils, and be reformed,
thus not be conjoined to the Lord, and live to eter
nity : wherefore the Lord so guards freedom with
man, as man does the pupil of his eye. But still
the Lord by freedom continually leads man from
evils, and as far as he can lead him by freedom,
so far by freedom he implants goods ; thus succes
sively in the place of infernal freedom he puts in
heavenly freedom. — D. P. 97.
1229. Because man, while he lives in the world,
can be in good and at the same time in the false,
also in evil and at the same time in truth, yea,
be in evil and at the same time in good, thus as
it were double, and this division destroys that im
age, arid thus man ; therefore the Divine Provi-
t dence of the Lord has in view, in each and all
things of it, that this division may not be : and be
cause it is more conducive to man that he should
be in evil and at the same time in falsity, than that
he should be in good and at the same time in evil,
therefore the Lord permits it, not as willing, but
as not being able to resist, for the sake of the end,
which is salvation.
1230. Into the one or the other conjunction or
union, that is, of good and truth, or of evil and
falsity, man can hardly come in the world ; for as
long as he lives there, he is held in a state of
reformation or regeneration ; but into one or the
other every man comes after death, because he
then can no longer be reformed and regenerated ;
he then remains as his life in the world, that" is,
as his reigning love had been; wherefore, if a
life of the love of evil had been his, every truth
which he had procured to himself in the world
from a master, from preaching, or from the Word,
is taken away ; which being taken away, he im
bibes the falsity agreeing with his evil, as a sponge
does water; and the reverse: but if a life of toe
love of good had been his, every falsity which he
had got in the world by hearing or reading, and
had not confirmed with himself, is removed, and
in its place is given the truth which agrees with
his good. This is understood by these words
of the Lord : " Take from him the talent and give
to him that hath ten talents ; for to every one that
hath it shall be given, that he may abound ;• but
from him who hath not, even what he hath shall
be taken away." Matt. xxv. 28, 29; xiii. 12;
Mark iv. 25; Luke viii. 18; xix. 24-26.— D. P.
16, 17.
1231. It was said that liberty itself and rational
ity itself cannot be given with those who have
denied the Divine of the Lord and the sanctity of
the Word ; also with those who have confirmed
themselves in favor of nature against the Divine ;
and with difficulty with those who have confirmed
themselves much in falsities of religion; but still
all these have not lost those faculties themselves :
I have heard that atheists, who have become devils
and satans, have understood the arcana of wis
dom as well as the angels, but only when they
heard them from them ; but when they returned
into their own thoughts, they did not understand ;
tlie reason was, because they did not will to ; yet it
was shown to them that they could also will, unless
the love and thence the delight of evil led them
away : this also, when they heard, they understood ;
yea, they affirmed that they could, but that they
did not will to be able, because thus they could |

not will what they wish, which was evil from the
delight of its concupiscence : such wonders I have
very often heard in the world of spirits : from which
things, I have been fully confirmed, that every^man
has liberty and rationality ; and that every one can
come into liberty itself and rationality itself, if he
shuns evils as sins. But an adult, who does not
come into liberty itself and rationality itself in the
world, never can come into them after death ; for
then the state of his life remains to eternity as it
was in the world. — D. P. 99.
Law of the Divine Providence concerning
the Removal of Sins in the internal and
external Man.
1232. Because concupiscences together with
craftinesses make the internal of thought with the
evil, and the delights of concupiscences together
with machinations make the external of thought
with them, and the latter are conjoined with the
former into one, it follows that the internal cannot
be purified from concupiscences, as long as the
evils in the external man are not removed. It is
to be known, that it is man's internal will which is
in concupiscences, and that it is his interrlal under
standing which is in craftinesses ; and that it is
the _ external will which is in the delights of con
cupiscences, and the external understanding which
is in machinations from craftinesses : every one can
see that concupiscences and their delights make
one, also that craftinesses and machinations make
one, and that these four are in one series, and to
gether make as it were one bundle ; from which
things it is again manifest, that the internal, which
consists of concupiscences, cannot be cast out, un
less by the removal of the external, which consists
of evils. Concupiscences by their delights pro
duce evils ; but when evils are believed allowable,
which is done by consent of the will and the un
derstanding, then the delights and evils make one :
that consent is a deed, is known ; which is also
what the Lord says, If any one has looked at an
other's woman, so as to lust after her, he already
commits adultery with her in his heart: Matt. v.
28. It is the like with the rest of the evils. — D.
P. 111.
1233. The reason that the Lord then purifies
man from the concupiscences of evil, when man as
of himself removes the evils, is because the Lord
cannot purify him before ; for evils are in the ex
ternal man, and the concupiscences of evil in the
internal ; and they cohere as the roots with the
trunk : wherefore, unless evils are removed, there
is not given an opening; for they block up and
close the .gate, which cannot be opened by the
Lord except by the means of man, as was shown
just above: when man thus as of himself opens the
gate, then the Lord at the same time extirpates
the concupiscences. The reason also is, because
the Lord acts into the inmost of man, and from the
inmost in sequence even to the ultimates ; and in
the ultimates is man at the same time : as long
therefore as the ultimates are kept closed by man
himself, there cannot be any purification ; but only
such operation can be done by the Lord in the in
teriors, as is that of the Lord in hell, the form of
which is a man who is in the concupiscences of
evil ; which operation is only an arrangement lest
one thing should destroy another, and lest good
and truth should be violated. That the Lord con
tinually urges and presses man to open the gate to
Him, is manifest from the words of toe Lord in the
Apocalypse: "Behold, I stand at the door and
knock; if any one shall hear. my voice, and open

260

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

the door, I will enter to him, and will sup with
him, and he with me : " iii 20.
1234. Man knows nothing at all concerning the
interior state of his mind, or his internal man ; yet
there are infinite things there, not one of which
comes to his knowledge ; for the internal of man's
thought, or his internal man, is his spirit itself;
and in it there are things as infinite or as innumer
able as there are in man's body ; yea, still more
innumerable ; for man's spirit is in its form a man,
and all the things of it correspond to all things of
man in his body. Now as man knows nothing
from any sensation, how his mind or soul operates
into all things of his body conjointly and singly, so
neither does man know how the Lord operates into
all things of his mind or soul, that is, into all things
of his spirit: the operation is continual; in this
man has no part ; but still the Lord cannot purify
man from any concupiscence of evil in his spirit or
internal man, as long as man holds the external
closed : it is evils by which man holds the external
closed, every one of which appears to him as one,
although there are infinite things in each ; when
man removes this as one, then the Lord removes
the infinite things in it. This is what is under
stood by the Lord's then purifying man from the
concupiscences of evil in the internal man, and
from the evils themselves in the external.: — D. P.
119, 120.
1235. The Lord cannot act from inmost things
and ultimates at the same time, unless together
with man, for man is together with the Lord in ul
timates ; wherefore, as man acts in ultimates, which
tire at his decision, because in his freedom, so the
Lord acts from his inmost things and in things suc-
•cessive to ultimates. Those things which are in
man's inmost parts, and in things successive from
inmost things to ultimates, are altogether unknown
to man ; and therefore man is altogether ignorant
how and what the Lord operates there ; but because
thejr cohere as one with the ultimates, therefore it
:is not necessary for man to know more, than that
lie should shun evils as sins, and look to the Lord.
Thus and not otherwise can his life's love, which
from birth is infernal, be removed by the Lord, and
the love of heavenly life be implanted in its place.
— D. P. 125.
Law of Divine Providence that Man should
not be compelled by external Means.
1236. No one is reformed by miracles and signs,
'because they compel. . . . Faith induced
¦by miracles is not faith, but persuasion ; for there
is not any rational in it, still less any spiritual ; for
it is only an external without an internal : it is the
like with all that man does from that persuasive
faith, whether he acknowledges God, or worships
Him at home or in temples, or does kindnesses :
when a miracle alone induces man to acknowledg
ment, worship and piety, he acts from the natural
man, and not from the spiritual; for a miracle
Infuses faith through an external way, and not
through an internal way ; thus from the world, and
not from heaven; and the Lord does not enter
through any other way with man but through the
internal way, which is through the Word, doctrine
and preaching's from it : and because miracles shut
?his way, therefore at this day no miracles are done.
1237. That miracles are such, may be manifest
ly evident from the miracles done before the Jew
ish and Israelitish people ; although the latter saw
so many miracles in the land of Egypt, and after
wards at the Red sea, and others in the desert,
and especially upon mount Sinai, where the law

was promulgated ; yet after the days of a month,
when Moses tarriedupon that mountain, they made
a golden calf, and acknowledged it instead of Je
hovah who led them out of the land of Egypt : Ex.
xxxii. 4-6. And also from the miracles done af
terwards in the land of Canaan ; and yet they re
ceded so many times from the worship commanded.
Just so from the miracles which the Lord did be
fore them when He was in the world ; and yet they
crucified Him. The reason that miracles were
done among them was, because the Jews and Is
raelites were altogether external men, and were in
troduced into the land of Canaan, that by the ex
ternals of worship they might only represent a
church and its internals, and a bad man can repre
sent equally as a good one ; for externals are the
rituals, all of which with them signified spiritual
and celestial things ; yea, Aaron, although he made
the golden calf, and commanded the worship of it,
Ex. xxxii. 2-5, 35, could still represent the Lord
and His work of salvation: and because they
could not by the internals of worship be led to rep
resent these things, therefore they were led, yea,
were driven and compelled to it, by miracles. The
reason that they could not be led by the internals
of worship was, because they did not acknowledge
the Lord, although the whole Word, which was
with them, treats of Him alone ; and he who does
not acknowledge the Lord, cannot receive any in
ternal of worship: but after the Lord- manifested
Himself, and was received and acknowledged as
the eternal God in the churches, miracles ceased.
1238. But the effect of miracles is other with the
good than with the evil ; the good do not wish mir
acles, but believe the miracles which are in the
Word ; and if they hear any thing concerning a
miracle, they do not attend to it otherwise than as
to a light argument which confirms- their faith ; for
they think from the Word, thus from the Lord, and
not from a miracle. The evil do otherwise ; they
indeed may be driven and compelled to faith, yea,
to worship and to piety, by miracles ; but only for
a little time ; for their evils are shut up, the concu
piscences of which, and the delights thence, con
tinually act into the external of their worship and
piety ; and that they may get out of their confine
ment and burst forth, they think concerning the
miracle, and at length call it a mockery and an ar
tifice, or the work of nature, and thus they return
into their evils ; and he who returns into his evils
after worship, profanes the truths and goods of
worship; and the lot of profaners after death is the
worst of all : these are they who are understood
by the words of the Lord in Matt. xii. 43-45;
whose latter state becomes worse than the former.
Besides, if miracles were done with those who do
not believe from the miracles in the Word, they
would be done continually and before the sight
with all such. From these things it may be evi
dent whence it is that miracles are not done at this
day.— D. P. 130-133.
1239. If man could be reformed by miracles and
visions, all would be reformed in the universal
globe ; wherefore, it is a holy law of the Divine
Providence, that internal freedom should not at all
be violated ; for by that freedom the Lord enters
into man, even into the hell where he is, and by
that freedom leads him there, and brings him forth
hence, if he be willing to follow, and introduces
him into heaven, and nearer and nearer to himself
in heaven : thus, and no otherwise, man is brought
out from infernal freedom, which, viewed in itself,
is servitude because from hell, and is introduced
into celestial freedom, which is freedom itself,

WRITINGS OF EMANUEL SWEDENBORG.

261

and which becomes by degrees more free, and at
length most free, because from the Lord, whose
will it is that man should not be at all compelled :
this is the way of man's reformation, but this way
is closed by miracles and visions. Neither is the
freedom of the spirit of man at any time violated,
on this account £lso, that his evils, both hereditary
and actual, may be removed, which end is accom
plished whilst man compels himself, as was said
above ; in such case, those evils are removed , by
the Lord, through the affection of truth inspired
into man, by virtue of which he has intelligence,
and through the affection of good, by which he has
love ; for so far as man is in these affections, so far
he compels himself to resist evils and falses : this
way of reformation is also closed by miracles and
visions, for they persuade and compel belief, and
thus send the thoughts as it were bound into a
prison; hence, if freedom be taken away, there is
no opportunity given from an interior principle of
removing evils, for nothing of evil is removed ex
cept from an interior principle : thus evils remain
shut in, which, from their infernal freedom which
they love, continually act against those truths and
those goods which miracles and visions have im
pressed, and at length dissipate them, calling mira
cles the interior operations of nature, and visions
the deliriums of fantasy, and truths and good fal
lacies and mockeries: for evils shut in, produce
this effect in the externals which shut them in.
Nevertheless, man,, whilst he thinks only super
ficially, may believe that miracles and visions, al
though they persuade, do not take away the liber
ty of thinking ; but the real case is this, with the
non-reformed they take away liberty, but with the
reformed they do not take it away, for with the
latter they do not shut evils in, but with the for
mer.— A. E. 1155.
1240. No one is reformed by visions and by dis
courses with the deceased, because they compel.
. . . That neither can any one be reformed
by discourses with the deceased, is evident from
the words of the Lord concerning the rich one in
hell, and concerning Lazarus in Abraham's bosom ;
for the rich one said, " I beseech thee, father Abra
ham, that thou wouldst send Lazarus unto my fa
ther's house, for I have five brethren, that he may
testify to them, lest they also come into this place
of torment : Abraham said to him, They have Mo
ses and the prophets, let them hear them : but he
said, Nay, father Abraham, but if one from the
dead came to them, they would repent: he an
swered him, If they hear not Moses and the proph
ets, neither will they be persuaded if one rose
from the dead : " Luke xvi. 27-31. Speaking with
the dead would produce a like effect as miracles,
concerning which just above; namely, that man
would be persuaded and driven to worship for a
little time ; but because this deprives man of ra
tionality, and at the same time shuts in evils, as
was said above, this enchantment or internal bond
is loosed, and the evils shut in burst forth, with
blasphemy and profanation: but this takes place
only when the spirits induce some dogma of reli
gion ; which is never done by any good spirit, still
less by any arigel of heaven.
1241. Yet speaking with spirits, but rarely with
angels of heaven, is still given, and has been given
for many ages back; but when it is given, they
speak with man in his mother tongue, yet only a
few words : but they who speak from permission
of the Lord, never speak any thing which takes
away freedom of reason, nor teach ; for the Lord
alone teaches man, but mediately through the
Word in illustration.— D. P. 134-135.

1242. No one is reformed by threats and punish
ments, because they compel. The human internal
cannot be compelled by any fear ; but it can be
compelled by love and by the fear of its loss : the
fear of God in the genuine sense is nothing else.
Compelled worship is corporeal, inanimate, ob
scure, and sad worship ; corporeal, because it is of
the body and not of the mind ; inanimate, because
there is not life in it ; obscure, because there is
not understanding in it ; and sad, because there is
not the delight of heaven in it. But worship not
compelled, when it is genuine, is spiritual, living,
lucid, and glad worship ; spiritual, because there
is spirit from the Lord in it; living, because there
is life from the Lord in it ; lucid, because there is
wisdom from the Lord in it; and glad, because
there is heaven from the Lord in it. — D. P. 136,
137. 1243. No one is reformed in states of non-ra
tionality and non-liberty. These states are many,
but in general they may be referred to these, to
states of fear, of misfortune, of disorder of mind
[animus], of disease of the body, of ignorance, and
of blindness of the understanding ; but something
shall be said concerning each state in particular.
1244. That no one is reformed in a State op
Fear, is because fear takes away freedom and
reason, or liberty and rationality ; for love opens
the interiors of the mind, but fear closes them ;
and when they are closed, man thinks few things,
and only those which then offer themselves to the
mind [animus] or to the senses : all fears which in
vade the mind [animus] are such. That man has
an internal of thought and an external of thought,
has been shown above : fear can never invade the
internal of thought ; this is always in freedom, be
cause in the love of its life : but it can invade the
external of thought, and when it invades this, the
internal of thought is closed ; which being closed,
man can no longer act from freedom according to
his reason, thus not be reformed. The fear which
invades the external of thought and closes the in
ternal, is chiefly the fear of the loss of honor or
gain ; but fear for civil punishments and for exter
nal ecclesiastical punishments does not close, be
cause those laws only dictate punishments for
those who speak and act contrary to the civil
things of the kingdom and the spiritual things of
the church, but not for those who think contrary to
them. Fear for infernal punishments indeed in
vades the external of thought, but only for a few
moments, or hours, or days ; but it is soon let back
into its freedom from the internal of thought, which
is properly of its spirit and life's love, and is called
the thought of the heart. But fear for the loss of
honor and gain invades the external of man's
thought ; and when it invades, it then closes the
internal of thought from above- for influx from
heaven, and causes that man cannot be reformed :
the reason is, because the life's love of every man
from birth is the love of self and of the world, and
the love of self makes one with the love of honor,
and the love of the world makes one with the love
of gain ; wherefore when man is in honor or in
gain, from fear for the loss of them he confirms
with himself the means which subserve him for
honor and gain, which are as well civil as ecclesi
astical, both being of authority ; in like manner
does he who is not yet in honor or gain, if he as
pires to them, but from fear for the loss of fame on
account of them. It is said that that fear invadeB
the external of thought, and closes the internal
from above for influx from heaven : this is said to
be closed when it altogether makes one with. the-

262

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

external ; for then it is not in itself, but in the ex
ternal. But because the loves of self and of the
world are infernal loves, and the fountain heads of
all evils, it is manifest what the internal of thought
is in itself with those with whom those loves are
the life's loves, or with whom they govern ; name
ly, that it' is full of the concupiscences of evils of
every kind. Those do not know this, who from
fear of the loss of dignity and opulence are in a
strong persuasion concerning the religion in which
they are, especially in a religion which involves
that they should be worshipped as divinities, and
at the same time as plutos in hell : these can burn
as with zeal for the salvation of souls, and yet this
from infernal fire. Because this fear especially
takes away rationality itself and liberty itself,
which are heavenly from origin, it is manifest that
it stands in the way that man cannot be reformed.
1245. That no one is reformed in a State of
Misfortune, if then only he thinks concerning
God and implores help, is because the state is
compelled ; wherefore, when he comes into a free
state, he returns into the former state, in which he
had thought little if any concerning God: it is
otherwise with those who in the free state before
feared God. By fearing God is understood fear
ing to offend Him, and to offend Him is to sin ;
and this is not of fear, but it is of love : who that
loves any one, does not fear to do evil to him ? and
the more he loves, the more he fears this : without
this fear love is insipid and cutaneous, of thought
only, and of no will. By states of misfortune are
understood states of desperation from perils, as in
battles, duels, shipwrecks, falls, fires, imminent or
unexpected loss of wealth, also of income and
hence of honor, and in other like things ; to think
concerning God in these alone, is not from God,
but from one's self; for the mind is then impris
oned as it were in the body, thus not in liberty,
and hence neither in rationality ; without which ref
ormation is not given.
1246. That no one is reformed in a State of
Disorder of Mind [animus], is because disorder
of mind [animus] takes away rationality, and hence
the freedom of acting according to reason ; for the
mind is disordered and not sound, and the sound
mind is rational, but not the disordered mind.
Such disorders are melancholies, spurious and
false consciences, fantasies of various kinds, griefs
of mind [animus] from misfortunes, anxieties and
anguishes of mind from defect of the body ; which
things are sometimes regarded as temptations, but
are not ; because genuine temptations have spirit
ual things for their objects, and in these the mind
is sane ; but those have natural things for their ob
jects, and in these the mind is insane.
1247. That no one is reformed in a State of
Disease of the Body, is because reason is not
then in a free state, for the state of the mind de
pends on the state of the body : when the body is
•siek, the mind is also sick ; if from nothing else,
-still from removal from the world ; for a mind re
moved from the world thinks indeed concerning
- God, but not from God, for it is not in freedom of
Teason : man has freedom of reason from this, that
.he is in the midst between heaven and the world,
and that he can think from heaven and from the
world, also from heaven concerning the world, and
•from the world concerning heaven : when there
fore man is in disease, and thinks concerning
death, and concerning the state of his soul after
death, then he is not in the world, and is abstract
ed- in spirit, in which state alone no one can be re-
iformed ; but he may be confirmed, if he was re

formed before he fell into disease. It is the like
with those who renounce the world and all busi
ness therein, and give themselves only to thoughts
concerning God, heaven and salvation : but con
cerning this 'thing more will be said elsewhere.
Wherefore the same, if they were not reformed
before disease, after it, if they die, -become such as
they were before disease ; wherefore it is vain to
think that any can repent, or receive any faith, in
diseases ; for there is nothing of action in that re
pentance, and nothing of charity in that faith;
wherefore all is of the mouth and nothing of the
heart in both.
1248. That no one is reformed in a State of
Ignorance, is because all reformation is made by
truths and by a life according to them ; wherefore
they who do not know truths, cannot be reformed :
but if they desire them from the affection of them,
they are reformed in the spiritual world after
death. 1249. That neither can any one be reformed in
a State of Blindness of the Understand
ing: these also do not know truths, and thence
neither life; for the understanding will teach
them, and the will will do them ; and when the '
will does what the understanding teaches, then
there is made for it a life according to truths ; but ,
when the understanding is blinded,the will also
is shut up, and does not from freedom according '
to its reason do any thing else but evil confirmed
in the understanding, which is falsity. Besides
ignorance, the religion which teaches a blind faith
also blinds the understanding : also the doctrine of
falsity ; for as truths open the understanding, so
falsities close it up ; they close it up above, but
open it below; and the understanding open only
below cannot see truths, but only confirm what
ever it wishes, especially falsity. The understand
ing is also blinded by the cupidities of evil ; as
long as the will is in them, it actuates the under
standing to confirming them ; . and as far as the cu
pidities of evil are confirmed, so far the will cannot
be in the affections of good, and from them see
truths, and so be reformed. As for example, he
who is in the cupidity of adultery, his will, which
is in the delight of his love, actuates the under
standing to confirming it, saying, What is adul- -
tery ? is there any evil in it ? is there not the like
between a husband and his wife ? cannot offspring
equally be born from adultery? cannot a woman
admit several without harm ? what has that which
is spiritual in common with this ? thus thinks the
understanding, which is then the harlot of the will,
and becomes so stupid from whoredom with the -
will, that it cannot see that conjugial love is spir- ¦
itual-celestial love itself, which is the image of the •
love of the Lord and the church, from which it is
also derived ; and thus that in itself it is holy, chas
tity itself, purity and innocence ; and that it makes
men loves in form; for consorts can love each
other from things inmost, and so form themselves
into loves: and that adultery destroys this form,
and with it the image of the Lord ; and that it is
horrible that an adulterer should mix his life with
the life of a husband in his wife; in the seed is the
life of man : and because this is profane, therefore
hell is called adultery, and heaven, on the contra
ry, is called marriage : the love of adultery also
communicates with the lowest hell, but love truly
conjugial with the inmost heaven ; the members of
generation of each sex also correspond to the soci
eties of the inmost heaven. These things are ad
duced, that it may be known how the understand
ing is blinded when the will is in the cupidity of

WRITINGS OF EMANUEL SWEDENBORG.

263

evil ; and that in a state of blindness of the under
standing no one can be reformed. — D. P. 138-144.
Law of the Divine Providence that Man
should know and acknowledge it, without
perceiving and feeling it.
1250. The natural man, who does not believe in
the Divine Providence, thinks with himself, What
is Divine Providence, when the evil are raised to
honors and gain wealth more than the good, and
many like things succeed with those who do not
believe in the Divine Providence more than with
those who do believe ? yea, that the unbelieving
and impious may bring wrongs, injuries, misfor
tunes, and sometimes death, upon the believing
and pious, and this by craftiness and malice ; and
thus he thinks, Do I not see from experience itself
as in clear day, that guileful machinations, pro
vided man from ingenious shrewdness can cause
them to appear as faithful and just, prevail over
fidelity and justice ? what is the rest, but necessi
ties, consequences and fortuities, in which nothing
of Divine Providence appears ? are not necessities
of nature ? are not consequences causes flowing
from natural or civil order ? and fortuities either
from causes which are unknown, or from no causes ?
Such things the natural man thinks with himself,
who ascribes nothing to God, but all things to na
ture ; for he who attributes nothing to God also
attributes nothing" to the Divine Providence ; for
God and the Divine Providence make one. But
the spiritual man says or thinks otherwise with
himself; although he does not perceive in thought,
nor see by eyesight, the Divine Providence in its
progression, still he knows and acknowledges it.
Now because the appearances and thence fallacies
mentioned above have blinded the understanding,
and it cannot receive any sight, unless the falla
cies which have brought on the blindness, and the
falsities which have induced the thick darkness, be
removed, and this cannot be done except by
truths, in which is the power of dispersing falsi
ties, therefore they are to be laid open.
1251. If man perceived and felt the operation
of Divine Providence, he would not act from free
dom according to reason, nor would any thing ap
pear to him as his. In like manner, if man fore
knew events. The Lord by his Divine Provi
dence leads all, and man does not lead himself
except apparently, as was also shown above ;
wherefore if to living perception and sensation he
were led, he would not be conscious of life, and
then would scarcely be otherwise actuated to
making sounds and acting, than as a sculpture : if
he were still conscious of life, he would then not
be otherwise led, than as one bound with handcuffs
and fetters, or as a beast before a cart : who does
not see, that man would then have no freedom ?
and if no freedom, he would have no reason ; for
every one thinks from freedom and in freedom ; and
whatever he thinks not from freedom and in free
dom, does not appear to him to be from himself,
but from another ; yea, if you weigh this interiorly,
you will perceive that he would not have thought,
still less reason, and hence would not be man. —
D. P. 175, 176.
1252. Since the foreknowledge of future things
takes away the human itself, which is to act from
freedom according to reason, therefore it is given
to no one to know future things, but it is permitted
to every one to conclude from reason concerning
future things ; thence reason, with all things of it,
is in its life : from this it is, that man knows not
his lot after death, nor knows any event before he

is in it; for if he knew, he would no longer think
from his interior self, how he should do or live,
that he might come to it ; but only from his exte
rior self, that he might come ; and this state closes
the interiors of his mind, in which the two faculties
of his life, which are liberty and rationality, chief
ly reside. The desire of foreknowing future
things is innate with most ; but this desire derives
its origin from the love of evil ; wherefore it is
taken away from those who believe in the Divine
Providence, and there is given to them a trust that
the Lord disposes their lot; and hence they do
not wish to foreknow it, lest they should them
selves in some way interfere with the Divine
Providence : this the Lord teaches by many things
in Luke xii. 14-48. — D. P. 179.
, 1253. That if man manifestly saw the Divine
Providence and its operation, he would deny God,
appears as improbable ; because it seems that if
any one manifestly saw it, he could not do other
wise than acknowledge it, and thus God ; but still
it is the contrary. The Divine Providence never
acts together with the love of man's will, but con
tinually against it : for man from his hereditary
evil always pants after the lowest hell ; but the
Lord by his Providence continually leads him
back and draws him out thence, first to a milder
hell, then out of hell, and at length to Himself into
heaven : this operation of the Divine Providence
is perpetual ; wherefore if man manifestly saw or
felt this drawing or leading back, he would be en
raged, and hold God as an enemy, and from the
evil of his proprium would deny Him ; wherefore,
lest man should know this, he is held in freedom,
from which he knows no otherwise than that he
leads himself. But let examples serve for illus
tration : man, from inheritance, wishes to become
great, and also wishes to become rich ; and as far
as these loves are not bridled, he wishes to become
greater and richer, and at length the greatest and
the richest ; and he would not then be at rest, but
would wish to become greater than God Himself,
and to possess heaven itself: this hankering lies
hid most interiorly in hereditary evil, and hence in
man's life and his life's nature. The Divine Provi
dence does not take away this evil in a moment ;
for, if it took it away in a moment, man would not
live ; but it takes it away silently and successive
ly, without man's knowing any thing concerning
it ; this is done by permitting man to act accord
ing to thought which he makes of reason, and then
by leading him back by various means, as well by
rational tilings as by civil and moral things ; and
thus he is led back, as far as he can be led in
freedom. Nor can evil be taken away from any '
one, unless it appears, is seen, and acknowledged :
it is as a wound, which is not healed unless it is
opened. If therefore man knew and saw that the
Lord by His Divine Providence was thus operat
ing against his life's love, from which he has his
greatest delight, he could not do otherwise than
run counter to it, grow angry, join issue, say hard
things, and at length from his evil remove the oper
ation of the Divine Providence, by denying it,
and thus God ; especially if he saw that his suc
cess was withstood, that he was cast down from
dignity, and deprived of opulence. — D. P. 183.
1254. That man would run counter to God, and
also deny Him, if he manifestly saw the opera
tions of His Divine Providence, is because man is
in the delight of his love ; and that delight makes
his verylife : wherefore when man is held in the
delight of his life, he is in his freedom ; for free
dom and that delight make one : if therefore he

264,

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

perceived that he was continually led away from
his delight, he would be exasperated as against
him who wished to destroy his life, and would hold
him as an enemy : lest this should take place, the
Lord does not manifestly appear in His Divine
Providence, but by it he leads man as silently as a
hidden stream or a flowing current does a ship :
from this man knows no otherwise than that he is
continually in his proprium, for freedom makes
one with proprium : hence it is manifest, that
freedom appropriates to man that which the Divine
Providence introduces ; which would not be done,
if it manifested itself : to be appropriated is to
become of the life. — D. P. 186.
1255. That the things which befell are the
things which were of Providence, or which were
provided, is because every thing which befalls, or
happens, in other words what is called fortuitousj
and is ascribed to chance, or to fortune, is of
Providence. The Divine Providence operates
thus invisibly and incomprehensibly, to the intent
that man from freedom may ascribe it either to
Providence, or to chance ; for if Providence acted
visibly and comprehensibly, there would be danger
lest man from what is visible and comprehensible
should believe that it is of Providence, and after
wards should fall into a contrary belief; thus the
true and the false would be conjoined in the in
terior man, and the true would be profaned, which
brings with it eternal damnation ; therefore such a
man is kept rather in unbelief, than that he should
be at one time in faith, and should recede thence. —
A. C. 5508.
Seeing the Divine Providence on the Back
and in the Face.
1256. All those who receive influx from heaven,
and acknowledge the Divine Providence, and es
pecially those who by reformation have become
spiritual, when they see events in a certain won
derful series, from interior acknowledgment they
as it were see it and confess it : these do not wish
to see it in the face, that is, before it exists ; for
they fear lest their will should enter into some
thing of its order and tenor. It is otherwise with
those who do not admit any influx from heaven,
but only from the world ; especially those who
from the confirmation of appearances with them
selves have become natural: these do not see any
thing of the Divine Providence on the back or
after it, but wish to see it in the face, or before it
exists ; and because the Divine Providence operates
through means, and means are wrought through
man or through the world, therefore, whether they
see it in the face or on the back, they attribute it
either to man or to nature, and so confirm them
selves in the denial of it. The reason that they
thus attribute is because their understanding is
closed above, and only open below, thus closed
towards heaven and open towards the world ; and
to see the Divine Providence from the world is not
given, but to see it from heaven is given. I have
sometimes thought with myself, whether they
would acknowledge the Divine Providence, if their
understanding was opened above, and they saw as
in clear day, that nature in itself is dead, and hu
man intelligence in itself is nothing, but that it is
from influx that both appear to be ; and I have
perceived that those who have confirmed them
selves in favor of nature and of human prudence,
would not acknowledge, because natural light
flowing in from below would forthwith extinguish
the spiritual light flowing in from above. — D. P.
187.

Fallacies of the Natural Man concerning the
Divine Providence.
1257. There are many constant things, which
were created that inconstant things might exist:
the constant things are the stated alternations of
the rising and setting of the sun and moon, and
also of the stars ; the obscurations of them from
interpositions, which are called eclipses ; the heat
and light from them ; the seasons of the year, which
are called spring, summer, autumn and winter ;
and the times of the day, which are morning, noon,
evening and night ; also the atmospheres, waters
and earths in themselves considered ; the vegeta
tive faculty in the vegetable kingdom ; and that,
and also the prolific faculty in the animal king
dom ; also the things which take place constantly
from these, when they are put into act according
to the laws of order. These and very many other
things are from creation, being provided that in
finity of varying things may exist ; for varying
things cannot exist except in things constant,
stated, and certain. But let these things be illus
trated by examples : the varyings of vegetation
would not be given, unless the rising and setting
of the sun, and the heat and light thence, were
constant : harmonies are of infinite variety ; but
they would not be given, unless the atmospheres
in their laws, and the ears in their form, were con
stant : the varieties of sight, which are also in
finite, would not be given, unless the ether in its
laws, and the eye in its form, were constant ; just
so colors, unless light were constant : it is the like
with the thoughts, speech, and actions, which also are
of infinite variety ; and which would not be given,
unless the organs of the; body were constant : must
not a house be constant, that various things may
be done therein by man ? in like manner a temple,
that therein various worship, sermons, instruc
tions, and meditations of piety, may exist : so in the
rest. As regards the varieties themselves, which
take place in things constant, fixed, and certain,
they run into infinity, and have no end ; and. yet
there is never given one altogether the same with
another in all and each of the things in the uni
verse, nor can be given in successive things to
eternity: who disposes these varieties advancing
to infinity and to eternity, that they may be in order,
except He who created constant things, to the end
that they might exist in them ? and who can dis
pose the infinite varieties of life with men, but
He who is life itself, that is, love itself and
wisdom itself? without His Divine Providence,
which is like continual creation, could the infinite
affections and thence thoughts of men, and thus
men themselves, be disposed that they should
make a one? the evil affections and thoughts
thence one devil, who is hell, and the good affec
tions and thoughts thence one Lord in .heaven :
that the universal angelic heaven is in the sight of
the Lord as one man, who is His image and like?
ness, and that the universal hell is in the opposite
as one man monster, has been often said and shown
before. These things are said, because some nat
ural men also, from things constant and fixed,
which are necessities for the sake of the end that
varying things may exist in them, catch at argu
ments of their delirium in favor of nature and in
favor of one's own prudence. — D. P. 190.
Divine Providence and human Prudence.
1258. Man knows his thoughts, and thence ia-f
tentions, because he sees them in himself; and
because all prudence is from them, he also sees
that in himself : if then his life's love is the loye

WRITINGS OF EMANUEL SWEDENBORG.

265

of self, he comes into the pride of his own intel
ligence, and ascribes prudence to himself; and he
collects arguments in favor of it, and thus recedes
from the acknowledgment of the Divine Provi
dence: the like takes place if the love of the
world is his life's love ; but still this does not
recede to such a degree : from which it is mani
fest, that these two loves ascribe all things to man
and his prudence ; and nothing to God and His
¦ Providence, if they are explored interiorly : where
fore when by chance they hear that it is the truth
that human prudence is nothing, but that it is the
Divine Providence alone which governs all things,
if they are altogether atheists, they laugh at it ;
but if they retain any thing' from religion in mem
ory, and it is said to them that all wisdom is from
God, they indeed affirm it at the first hearing, but
still within in their spirit deny it. Such especially
are priests, who love themselves above God, and the
world above heaven ; or, what is the same thing, who
worship God for the sake of honors and gains, and
still have preached that charity and faith, all good
and truth, also all wisdom, yea, prudence, are. from
God, and nothing from men. Once in the spiritual
world I heard two priests disputing with a certain
ambassador of a kingdom concerning human pru
dence, whether it is from God or from man ; the
dispute was ardent: the three believed alike in
heart, namely, that human prudence does all things,
and the Divine Providence nothing : but the
priests, who were then in theological zeal, said
that nothing of wisdom and prudence is from
man ; and when the ambassador retorted that thus
neither is any thing of thought, they said that
nothing was : and because it was perceived by the
angels that the three were in a like belief, it was
said to the ambassador of the kingdom, Put on the
" garments of a priest, and believe that you are a
priest, and then speak : he put them on and be
lieved so ; and then spoke aloud, that nothing of
wisdom and prudence could ever be given in man,
unless from God ; and he defended it with his ac
customed eloquence full of rational arguments:
and afterwards it was said to the two priests, Put
off your garments, and put on the garments of
political ministers, and believe that ye are such ;
and they did so, and then at the same time they
thought from their interior selves, and spoke from
the arguments which they had cherished before in
favor of human prudence against the Divine Prov
idence : afterwards the three, because they were
in a like belief, became bosom friends, and at the
same time entered the way of their own prudence,
which tends to hell. — D. P. 197.
1259. The internal affections of thought from
which the external exist, never manifest them
selves before man : concerning these man knows
no more than one sleeping in a carriage does con
cerning the road, and no more than he feels the
circumrotation of the earth : now since man knows
nothing concerning the things which are carried
on in the interiors of his mind, which are so in
finite that they cannot be determined by numbers ;
and yet the few external things which come down
to the sight of the thought are produced from the
interiors, and the interiors are governed by the
Lord alone through His Divine Providence, and
these few externals are together with man, how
then can any one say that his own prudence does
all things ? If you saw only one hidden idea of
thought, you would see stupendous things more
than the tongue can tell. — D. P. 199.
1260. All who pass an evil life, interiorly ac
knowledge nature and human prudence alone ; the
34

acknowledgment of these lies hid within in all
evil, 'however it is veiled around by goods and
truths : these are only borrowed garments, or as
garlands of flowerets which perish, put around lest
the evil appear in its nakedness. — D. P. 205.
1261. Unless man disposed of all things which
are of his function and life as from his own pru
dence, he could not be led and disposed from the
Divine Providence ; for he would be like one who
stands with the hands relaxed," the mouth open,
the eyes closed, and the breath drawn in, in the
expectation of influx ; thus he would strip himself
of the human, which he has from the perception
and sensation that he lives, thinks, wills, speaks,
and acts, as of himself; and at the same time
too he would strip himself of his two faculties,
which are rationality and liberty, by which he is
distinguished from the beasts. Wherefore if you
are willing to be led of the Divine Providence, use
prudence, as a servant and minister, who faithfully
dispenses the goods of his master : this prudence
is ihe pound which was given to the servants for
trading, of which they should render an account :
Luke xix. 13-25; Matt. xxv. 14-31. Prudence
itself appears to man as his own, and is so long
believed to be his own, as man holds enclosed
within the most hostile enemy of God and of the
Divine Providence, which is the love of self; this
dwells in the interiors of every man from birth ;
if you do not know it, for it does not wish to be
known, it dwells securely, and guards the door,
lest it should be opened by man, and thus it should
be cast out by the Lord. The door is opened by
man, by his shunning evils as sins as of himself,
with the acknowledgment that it is of the Lord.
This is the prudence with which the Divine Prov
idence acts as one. — D. P. 210.
1262. Who does not name fortune ? and who
does not acknowledge it, because he names it, and
because he knows something concerning it from
experience ? but who knows what it is ? that it is
something cannot be denied, because it is, and be
cause it is given ; and nothing can be and be given
without a cause ; but the cause of this something,
or fortune, is unknown ; but lest it should be de
nied, from the cause aione being unknown, take
dice or playing cards, and play, or consult players ;
who of them denies fortune ? for they play with
it and it with them wonderfully : who can act
against it, if it is steadfast ? does it not then laugh
at prudence and wisdom ? is it not, while you shake
the dice and shuffle the cards, as if it knew and
disposed the shakings and shufflings of the joints
of the hand, to favor one more than the other from
some cause ? can the cause be given from any
where else than from the Divine Providence in
ultimates, where, by constancies and inconstancies,
it acts wonderfully with human prudence, and at the
same time hides itself? That the heathen formerly
acknowledged fortune, and built a temple to it,
also the Italians at Rome, is known. Concerning
this fortune, which, as was said, is the Divine
Providence in ultimates, it has been given to know
many things, which it is not permitted to make
manifest : from which it was manifest to me, that
it is not an illusion of the mind, nor a sport of na
ture, nor any thing without a cause, for this
is not any thing ; but that it is an ocular tes
tification that the Divine Providence is in the
most particular things of man's thoughts and
actions. Since the Divine Providence is given in
things so trifling and light, why not in the most
particular things of affairs not trifling and light,
which are the affairs of peace and war in the world,
and the affairs of salvation and life in heaven ?

266

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

1263. But I know that human prudence brings
over the rational more to its< side, than the Divine
Providence does to its; for the reason that the
latter is not apparent, but the former is apparent :
it can be more easily received, that there is one
only life, which is God, and that all men are recipi
ents of life from Him, as has been shown before
in many places ; and yet this is the same thing,
because prudence is of life. Who in reasoning
does not speak in' favor of one's own prudence and
in favor of nature, when he reasons from the natu
ral or external man ? but who in -reasoning does
not speak in favor of the Divine Providence, and
in favor of God, when he reasons from the spirit
ual or internal man ? But, I say to the natural man,
pray write books, and fill them with arguments,
plausible, probable, and likely, and in your judg
ment solid, one in favor of one's own prudence,
the other in favor of nature, and afterwards give
them into the hand of any angel, and I know that
he will write below these few words : They are all
appearances and fallacies. — D. P. 212, 213.
Divine Providence in Reference to temporal
Things.
1264. Certain spirits who were led of self, and be
lieved that the Divine operates nothing with man,
said that they confirmed themselves in that faith
from the consideration that man comes to dignities
and to opulence not from any divine aid of Provi
dence, but from his own proper intelligence and pru
dence ; and sometimes from fortune, and still in such
cases from causes which they see to proceed from
men ; saying that common experience testifies this,
since the wicked, the cunning, and the impious are
often raised to dignities and made rich in preference
to the good, which would not be the case if the Di
vine ruled. But it was given to say to them that
confirmation from such things is reasoning from
man's own proper intelligence and from his own
proper love, which reasoning is from mere fallacies
and in thick darkness concerning causes ; for they
believe that to be exalted to dignities, and to gain
wealth in greater abundance than others, is the
very essential good which the Divine gives to man,
and thus that the divine benediction, as they also
call those things, consists in them alone : yet still
such things are rather a curse to those who love
themselves and the world above all things, for
in proportion as they are exalted to honors and
gain wealth by their own study and their own art,
in the same proportion also they are lifted up into
the love of self and of the world, till at length
they place their whole heart hi those things, and
regard them as the only goods, thus as the only
satisfactions and happinesses of man; when yet
those things have an end with the life of man in
the world : whereas the goods, the satisfactions
and happinesses, which are given and provided
for man from the Divine, are eternal, and have no
end, thus they are true benedictions. What is
temporary bears no proportion to what is eternal,
as what is finite of time bears no proportion to its
infinite ; what endures to eternity, this is, but what
has an end, respectively is not: -the former, which
is, the Divine provides, but not what is not, except
so far as this latter conduces to the former ; for
Jehovah, which is the Divine Itself, is, and what is
from Him, also is : hence it is evident what is the
quality of that which is given and provided for
man from the Divine, and what is the quality of
what man procures for himself. Moreover every
man is led of the Divine by his intellectual, other
wise no man could be saved : hence it is that the
Divine leaves that intellectual appertaining to nan

in its freedom, nor restrains it : from this cause it
comes to pass, that the evil succeed in the machi
nations and cunnings which are from their under
standing, but the satisfactions which they obtain
thereby have an end with their life in the world,
and become unsatisfactory; whereas the things
which are provided for the good from the Divine,
have no end, and become satisfactions and happi
nesses to eternity. Thus I have discoursed with
those who have been of such a character in the
world, who replied, that they then thought nothing
of what is good, satisfactory, and happy to eter
nity, and that when they were in their own loves*
they altogether denied the life of man after death ;
and that in proportion as they attained to honors
and to riches, in the same proportion they believed
that no other goods were given, yea, neither
heaven, nor the Divine; consequently that they
knew not what it is to be led by the Divine. They
who have confirmed themselves in these ideas by
doctrine and life in the world, remain also such in
the other life ; interior things are closed to them,
and .thus they have no communication with heaven ;
and exterior things alone are open by which they
then have communication only with the hells.
Such of them as by machinations, arts, and cun
ning have attained to honors or to riches, become. •
magicians there ; they appear beneath the buttocks
sitting at a table with a hat depressed even to the
eyebrows ; and thus, as if about to meditate, they
collect such things as serve the magic art, sup
posing that they can lead themselves by those
things : their speech falls between the teeth with a
kind of hissing; and afterwards when they are
devastated, they are cast into a pit of a broad bot
tom, where there is thick darkness ; the lumen of :
their understanding is there obscured even to in
fatuation : I have seen some cast thither, who have*
been esteemed in the world the most ingenious. —
A. C. 10,409.
1265. The case is similar with those, who place
all prosperity in worldly and corporeal things,
namely, in honors and riches, and believe that these
alone are Divine blessings, wherefore when they
see some of those who are evil abound in such i
things, and not so the good, they reject from their
heart and deny the Divine Providence in singu
lars; not considering, that the Divine blessing
consists in being happy to eternity, and that the
Lord regards such things as are momentary, as the
things of this world respectively are, no otherwise
than as means to eternal things ; wherefore also
the Lord provides for the good, who receive his
mercy in time, such things as conduce to the hap
piness of their eternal life, riches and honors to
whom they are not hurtful, and not riches and
honors to whom they are hurtful; nevertheless to
these latter he gives in time, in the place of honors
and riches, to derive gladness from a few things,
and to be more content than the rich and honored.
— A. C. 8717.
1266. Every considerate person may know, that
eminence and opulence in the world are not real
divine blessings, although man from his pleasura
ble principle calls them so ; for they pass away,
and likewise seduce many and avert them from
heaven: but that life in heaven and happiness
there are real blessings, which are from the Di
vine. These things also the Lord teaches in Luke ;
" Make to yourselves treasure in the heavens that
faileth not, where the thief cometh not, nor the
moth corrupteth ; for where your treasure is, there
also will your heart be," xii. 33, 34.
1267. The reason why the evil succeed accord
ing to their arts is, becr>".;~ ;' •'•"- ~ ¦¦-» ¦¦- -"¦•

WRITINGS OF EMANUEL SWEDENBORG.

267

every one should act what he acts from reason, and
.also from freedom ; wherefore unless it were left
to man to act according to his reason from freedom,
and thus also unless the arts succeeded which are
thence derived, man could not in any wise be dis
posed to receive eternal life, for this is insinuated
when man is in freedom and his reason is illus
trated. For no one can be compelled to good,' be
cause nothing which is of compulsion inheres,
since it is not his : that becomes his which is done
from freedom, for what is from the will is done
from freedom, and the will is the man himself;
wherefore unless man be kept in the freedom also
to do evil, good from the Lord cannot be provided
for him. — A. C. 10,776, 10,777.
1268. The Lord by His Divine Providence con
joins Himself to natural things by spiritual, and
to temporal things by eternal, according to uses :
natural and temporal things are not only those
which are proper to nature, but also those which
are proper to men in the natural world : the former
and the latter man puts off by death, and puts on
the spiritual and eternal things corresponding .to
them : that he puts on these according to uses,
has been shown in many places in the preceding
pages. The natural things which are proper to
nature have reference in general to times and
spaces, and in particular to those things which are
seen upon the earth : these man leaves by death,
and in place of them receives spiritual things,
which as to external look or appearance are like
them, but not as to internal look or essence itself;
which subject has been also treated of above.
The temporal things which are proper to men in
the natural world have reference in general to dig
nities and wealth, and in particular to every man's
necessities, which are food, clothing, and habita
tion: these also are put off and left by death,' and
such things are put on and received as are like
them as to external look or appearance, but not
as to internal look and as to essence : all these
things have their internal look and essence from
the uses of temporal things in the world : uses
are the goods which are called goods of charity.
From these things it may be evident that the Lord
by his Divine Providence conjoins spiritual and
eternal things to natural and temporal things ac
cording to uses. Dignities with their honors are
natural and temporal, when man regards himself
as to person in them, and not the commonwealth
and uses in them ; for then man cannot think oth
erwise interiorly with himself, than that the com
monwealth is for the sake of himself, and not he
for the sake of the commonwealth: he is like a
king who thinks that the kingdom and all the men
in it are for the sake of himself, and not he for the
sake of his kingdom and men. But the same dig
nities with their honors are spiritual and eternal,
when man regards himself as to person for the
sake of the commonwealth and uses, and not these
for the sake of himself: if he does this, man is
then in the truth and in the essence of his dignity
and honor ; but if the former, he is then in corre
spondence and appearance; and if he confirms
them with himself, he is in fallacies, and no other
wise in conjunction with the Lord, than as they
are who are in falsities and thence in evils ; for
fallacies are the falsities with which evils conjoin
themselves : they have indeed performed uses and
goods, but from themselves and not from the Lord ;
thus they have put themselves in place of the
Lord. It is the like with riches and wealth, which
are also natural and temporal, also spiritual and
eternal' : riches and wealth are natural and tempo

ral with those who only look at them, and them
selves in them, and all their pleasure and delight
in these two ; but the same are spiritual and eter
nal with those who look at good uses in them,
and interior pleasure and delight in these : with
these, exterior pleasure and delight als» become
spiritual, and the temporal becomes eternal ;
wherefore also these after death are in heaven, and
in palaces there, the utensil forms of which shine
from gold and precious stones; which however
they do not regard otherwise than as external
things shining and pellucid from internal things,
which are uses, from which they have pleasure
itself and delight, which in themselves are the
felicitousness and happiness of heaven: the con
trary lot have those who have looked at riches and
wealth only for the sake of them and of them
selves: thus for the sake of external things, and
not at the same time of internal things ; thus ac
cording to appearances, and not according to their
essences : when they put them off, which is done
when they die, they put on the internals of them ;
and because these are not spiritual, they cannot
but be infernal ; for either the one or the other is
in them, but both cannot be at the same time:
whence instead of riches they have poverty, and
instead of wealth, misery. — D. P. 220.
Ill-gotten Gains never abide.
1269. 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 ; " nevertheless,
many being so unbelieving and blind, care not by
what means they acquire wealth. It has, however,
this day, been also confirmed to me by tlie 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 ; where
as others are enriched [thereby]. — S. D. 1212.
Divine Providence concerning1 the Reception
of Truths and Goods.
1270. The Lord does not let man interiorly into
the truths of wisdom, and at the same time into
the goods of love, except so far as man can be
kept in them until the end of life. That this ar
canum of the Divine Providence may be disclosed,
so that the rational man may see it in its light, it
must be unfolded in this series. 1. That in the
interiors with man there cannot be evil and at the
same time good, hence neither the falsity of evil
and at the same time . the truth of good. 2. That
good and the truth of good cannot be introduced
by the Lord into the interiors of man, except so
far as evil and the falsity of evil is removed there.
3. If good with its truth were introduced there
sooner or more than evil with its falsity is re
moved, man would recede from good, and go
back to his evil. 4. That when man is in evil,
many truths may be introduced into his understand
ing, and these be stored up in the memory, and
yet not be profaned. 5. But that the Lord by His
Divine Providence takes the greatest possible care,
lest it should be received thence by the will sooner
and more than as far as man removes evil as of
himself in the external man. 6. That if it were
done sooner and more, then the will would adul
terate the good, and the understanding would fal
sify the truth, by mixing them with evils and with
falsities. 7. That therefore the Lord does not let
man interiorly into the truths of wisdom and into
the goods of love, except so far as man can be
kept in them until the end of life. . . .

268

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

1271. That in the interiors of man there can
not be evil with its falsity, and at the same time
good with its truth, may be seen by the rational
man without explanation ; for evil is opposite to
good, and good is opposite to evil ; and two opposites
cannot b^together : there is implanted also in all
evil a hatred against good, and there is implanted
in all good the love of protecting itself against
evil, and of removing it from itself: from which it
follows, that the one cannot be together with the
other ; and if they should be together, there would
first arise conflict and combat, and then destruc
tion.: which also the Lord teaches by these words :
"Every kingdom divided against itself is deso
lated, and every city or house divided against
itself does not stand. Whoever is not with Me,
is against Me ; and whoever does not gather with
Me, scattereth," Matt. xii. 30: and elsewhere.
" No one can serve two masters at the same time ;
for he will either hate the one, or will love the
other," Matt vi. 24. ... If good with its truth
were introduced sooner or more than evil with its
falsity is removed, man would recede from good,
and turn back to his evil: the reason is, because
evil would prevail ; and that which prevails, con
quers ; if not then, still afterwards : while evil as
yet prevails, good cannot be introduced into the in
most apartments, but only into the anterooms ;
since, as was said, evil and good cannot be to
gether ; and that which is only in the anterooms,
is removed by its enemy, who is in the apartments :
hence takes place a receding from good and a turn
ing back to evil, which is the worst kind of prof
anation. Besides, the very delight of man's life
is to love himself and the world above all things :
this delight cannot be removed in a moment, but
successively ; yet as much of this delight as re
mains with man, so much evil prevails there ; and
this evil can no otherwise be removed, than as the
love of self becomes the love of uses, or as the
love of ruling is not for its own sake, but for tlie
sake of uses. . . . Since therefore the state
of man's life must be inverted, that what is above
may be below, and this inversion cannot be given
in a moment, for the greatest delight of life, which
is from the love of self and thence of dominion,
cannot be diminished ..and turned into the love of
uses except successively, therefore good cannot be
introduced by the Lord sooner and more than as
this evil is removed ; and if sooner and more, man
would recede from good, and would go back to his
evil. . . . That when man is in evil, many
truths may be introduced into his understanding,
and these stored up in the memory, and yet not be
profaned : the reason is, because the understand
ing does not flow into the will, but the will into
the understanding ; and because it does not flow
into the will, many truths may" be received by the
understanding, and these be stored up in the mem
ory, and yet not be mixed with evil of the will,
and so holy things not be profaned : and it is also
incumbent upon every one to learn truths from the
Word or from preachings, lay them up in the mem
ory, and think upon them ; for the understanding,
from the truths which are in the memory, and
come thence into thought, will teach the will, that
is, will teach the man, what he should do ; this
therefore is the principal means of reformation :
when truths are only in the understanding, and
hence in the memory, they are not in the man, but
out of him. The memory of man may be com
pared with the ruminatory stomach in certain ani
mals, into which they take their food ; which, as
long as it is there, is not in their body, but out of

it ; but as they take it thence and swallow it, it
becomes of their life, and the body is nourished ;
but in man's memory there is not material but spir
itual food, which is understood by truths, and they
are in themselves thoughts ; as far as man takes
them thence by thinking, as if ruminating, so far
his spiritual mind is nourished. . . . The Lord
by His Divine Providence takes the greatest pos
sible care, that it should not be received thence
by the will sooner and more than as far as man as
of himself removes evil in the external man : for
that which is received by the will, comes into the
man, and is appropriated to him, and becomes of
his life : and in the life itself, which man has from
the will, there cannot be evil and good at the same
time, for thus it would perish ; but in the under
standing there can be both, which are there called
falsities of evil or truths of good ; but yet not at
the'same time, otherwise man could not see evil
from good, and know good from evil ; but they are
distinguished and separated there, as a house into
interior and exterior parts. . . . The love of
self, which is the head of all evils, surpasses other
loves in the talent of adulterating good3 and: falsi.
fying truths ; and this it does by the abuse of
rationality. Because this love is such, and still sur
passes in the talent of confirming whatever it
pleases, therefore with a like talent also it can
adulterate the goods of the Word, and falsify its
truths, when it is held by some necessity to con
fess them. . . . The Lord therefore does not
let man interiorly into the truths of wisdom and
into the goods of love, except as far as man can
be kept in them until the end of life : the Lord
does this, lest man should fall into that most grievi
ous kind of profanation of what is holy: on ac
count of that danger, the Lord also permits evils
of life and very many heretical things of worship.
— D. P. 232, 233.
1272. The Lord, who provides all things and
foresees all things, for this cause conceals the op
erations of His providence, so that man scarce
knows whether there be any providence at all, and
it is permitted him rather to attribute events to
prudence, and contingencies to fortune, yea, to as-
cribe several things to nature, than that, by extant
and manifest signs of providence and of divine
presence, he should hastily and in an untimely
manner cast himself into sanctities in which he
does not abide. The Lord also permits similar
things by the other laws of His providence, name
ly, by these, that man should have freedom, and
that in all his actions he should act according to
reason, thus altogether as of himself; for it is bet
ter that man should ascribe the operations of the
Divine Providence to prudence and fortune, than
that he should acknowledge them, and still live as
a devil. — A. E. 1159.
Permissions of Divine Providence.
1273. There are not any laws of permission by
themselves, or separate from the laws of the Di
vine Providence ; but they are the same ; where
fore it is said that God permits, by which it is not
understood that he wills it, but that he cannot
avert it, for the sake of the end, which is salvation:
whatever is done for the sake of the end, which is
salvation, is according to the laws of the Divine
Providence: for, as was said before, the Divine
Providence perpetually rung different from and
counter to the will of man, continually intending
the end ; wherefore, in every moment of its opera
tion, or in every step of its progress, when it per
ceives man to wander from the end, it directs,

WRITINGS OF EMANUEL SWEDENBORG.

269

bends and disposes him according to its laws,
by leading him away from evil, and leading to
good : that this cannot he done without the per
mission of evil, will be seen in what follows. Be
sides, nothing can be permitted without a cause,
and the cause is nowhere else given, but in some
law of the Divine Providence, which law teaches
why it is permitted. — D. P. 234.
1274. Every worshipper of himself and wor
shipper of nature confirms himself against the Di
vine Providence, when he sees in the world so
many impious, and so many of their impieties, and
at the same time the gloryings of some about
them, and still none of their punishments therefor
by God. And he confirms himself still more
against the Divine Providence, when he sees that
Machinations, craftiness and deceits succeed, even
against the pious, just and sincere ; and that in
justice triumphs over justice in judicial trials and
in business. Especially he confirms himself, when
he sees the impious raised to honors, and become
great and first men: also that they abound in
riches, and live in delicacies and magnificence;
and the worshippers of God, on the contrary, in
contempt and poverty. He also confirms himself
against the Divine Providence, when he thinks
that wars are permitted, and thus the slaughter of
so many men, and tlie plunder of so many cities,
nations and families : and also that victories take
the side of prudence, and sometimes not that of
justice ; and that it makes no difference whether
the commander is upright or unprincipled ; besides
other like things: all which are permissions ac
cording to the laws of the Divine Providence. —
D. P. 237.
1275. All impieties, and also gloryings about
them, are permissions, the causes of which are
the laws of the Divine Providence. Every man
can freely, yea, most freely, think what he will, as
well against God as for God ; and he who thinks
against God is rarely punished in the natural
world, because there he is always in a state of
reformation; but he is punished in the spiritual
world, which is done after death, for then he can
no longer be reformed. . . . All the laws
of the Divine Providence are necessities ; and
because there are causes why such things are
permitted, it is manifest that, in order that man
may live a man, be reformed and saved, such
things cannot be taken away from man by the
Lord, except mediately through the Word, and
in particular through the precepts of the deca
logue with those who acknowledge murders,
adulteries, thefts and false testimonies of every
kind as sins; but with those who do not ac
knowledge such things as sins, mediately through
the civil laws and fear for their punishments ; also
mediately through moral laws, and the fear of the
loss of fame, honor and gain on account of it : by
the latter means the Lord leads the evil, yet only
from doing those things, but not from thinking and
willing them : but by the former means the Lord
leads the good, not only from doing them, but also
from thinking and willing them.
1276. Something shall now be said concerning
the Divine Providence, why it permits that the im
pious in heart should be raised to dignities and
gain wealth : the impious or the evil can perform
uses equally as the pious or the good; yea, from a
stronger fire ; for they regard themselves in uses,
arid honors as uses ; wherefore, in that degree to
which the love of self mounts, is the lust of doing
uses for the sake of its glory kindled : such fire is
not given with the pious or the good, unless it is

kindled beneath by honor : wherefore the impious
in heart, who are in dignities, the Lord governs by
the fame of their name, and excites them to doing
uses to the community or the country, to the soci
ety or city in which they are, and also to the fellow-
citizen or neighbor with whom they are : this is
the government of the Lord, which is called the
Divine Providence with such : for the kingdom of
the Lord is a kingdom of uses ; and when there
are not given but a few who perform uses for the
sake of uses, he causes the worshippers of self to
be raised to the higher offices, in which every one
is excited by bis love to doing good. Suppose
some infernal kingdom in the world, although it is
not given, where nothing but the loves of self gov
ern : the love of self itself is the devil : will not
every one do uses from the fire of his love, and
from the splendor of his glory, more than in any
other kingdom ? yet with all these the public good
is carried in the mouth, but their own good in the
heart; and because every one regards it as his
chief object to become greater, for he aspires to
be the greatest, can such a one see that there is
a God? there is a smoke as of a conflagration
which closes round, through which no spiritual
truth in its light can pass : I have seen that smoke
around the hells of such. Light a lamp, and in
quire, how many there are in the kingdoms, at this
day, that aspire to dignities, who are loves of self
and of the world : will you among a thousand find
fifty who are loves of God ? and among these only
a few who aspire to dignities : since therefore there
are so few in number who are loves of God, and
so many who are loves of self and of the world,
and since the latter loves from their fires perform
more uses than the loves of God from theirs, how
then can any one confirm himself by the fact that
the evil are in eminence and opulence above the
good ? This is also confirmed by these words of
the Lord : " The Lord praised the unjust steward,
because he acted prudently ; for the sons of this
age are more prudent in their generation thafl the
sons of light. Thus I say to you, make to your
selves friends from the mammon of unrighteous
ness, that when ye fail, they may receive you into
eternal tabernacles," Luke xvi. 8, 9. What is un
derstood by these things in the natural sense, is
manifest : but in the spiritual sense by the mam
mon of unrighteousness are understood the knowl
edges of good and truth, which the evil possess,
and which they use only for procuring dignities
and wealth to themselves : it is these knowledges,
from which the good or the sons of light should
make to themselves friends, and which shall re
ceive them into eternal tabernacles. — D. P. 249,
250.Permission of Divine Providence concerning
Wars.
1277. The worshipper of self and the worship
per of nature confirms himself against the Divine
Providence, when he thinks that wars are permit
ted, and then the slaughter of so many men, and
the plunder of their wealth. It is not from the
Divine Providence that wars exist, because they
are united with murders, plunders, violence, cru
elties, and other enormous evils, which are dia
metrically against christian charity : but still they
cannot but be permitted, because the life's love of
men, since the most ancient, who are understood
by Adam and his wife, has become such, that it
wishes1 to rule over others, and at length over all,
and wishes to possess the wealth of the world,
and at length all : these two loves cannot be held

270

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

in bonds, since it is according to the Divine Prov
idence, that it should be permitted to every one to
act from freedom according to reason ; and be
cause without permissions man cannot be led from
evil by the Lord, thus not be reformed and saved ;
for unless it were permitted that evils should
break out, man would not see them, thus would
not acknowledge them, and thus could not be led
to resist them : hence it is, that evils cannot be
repressed by any Providence ; for thus they would
remain shut in, and, like the disease which is
called cancer and gangrene, would spread around
and consume all human vitality. For man from
birth is like a little hell, between which and heaven
there is a perpetual disagreement : no man can be
drawn out of his hell by the Lord, unless he sees
that he is in it, and unless he wishes to be drawn
out ; and this cannot be done without permissions,
the causes of which are the laws of the Divine
Providence. From this cause it is, that there are
wars, greater and less ; the less between the pos
sessors of estates and their neighbors, and the
greater between the monarchs of kingdoms and
their neighbors : greater and less makes no other
difference, than that the less is kept within limits
by the laws of the nation, and the greater by the
laws of nations ; and that the less as well as the
greater wishes to transgress its laws, but the less
cannot, and the greater can ; yet still not beyond
possibility. The causes that the greater wars,
because they are united with homicides, plunder,
violence and cruelties, are not repressed by the
Lord with kings and generals, neither in the be
ginning, nor in progress, but in the end, when the
power of the one or the other has become so weak
that danger of destruction threatens him, are very
many, which are stored up in the treasury of di
vine wisdom ; of which some have been revealed
to me ; among which is this ; that all wars, how
political soever they are, are representative of the
states of the church in heaven ; and that they are
correspondences : such were all the wars described
in the Word, and such also are all wars at this
day : the wars described in the Word are those
which the children of Israel carried on with various
nations, as the Amorites, the Ammonites, the Moab-
ites, the Philistines, the Syrians, the Egyptians, the
Chaldeans, the Assyrians ; and when the children
of Israel, who represented the church, receded
from the commandments and statutes, and fell into
the evils which were signified by those nations,
(for every nation with which the children of Israel
carried on war signified some kind of evil,) then
they were punished by that nation : as, when they
profaned the holy things of the church by foul
idolatries, they were punished by the Assyrians
and Chaldeans, since by Assyria and Chaldea is
signified the profanation of what is holy. Like
things are represented by wars at this day, wher
ever they are ; for all things which are done in the
natural world correspond to spiritual things in the
spiritual world, and all spiritual things concern the
church. It is not known in this world what king
doms in the christian world resemble the Moabites
and Ammonites, what ones the Syrians and Philis
tines, and what the Chaldeans and Assyrians, and
the rest with whom the children of Israel carried
on wars ; but still there are those who resemble
them. But what the church is in the countries,
and what the evils are into which it is falling,
and on account of which it is punished by wars,
cannot be at all seen in the natural world, since in
this world the externals only are manifest, which
do not make the church ; but it is seen in the spir

itual world, where the internals, in which the
church itself is, appear; and there all are con
joined according to their various states : the con
flicts of these in the spiritual world correspond to
wars, which are governed on both sides by the
Lord by correspondences according to His Divine
Providence. That wars in the world are gov
erned by the Divine Providence of the Lord,
the spiritual man acknowledges, but not the natu
ral man, only when a festival is appointed on ac
count of a victory, as he can then give thanks to
God upon his knees, that He has given the vic
tory, and also with a few words before he goes into
battle ; but when he returns into himself, he then
ascribes the victory either to the prudence of the
general, or to some measure or occurrence in the
midst of the battle, concerning which they had
thought nothing, from which however is the vic
tory. If you acknowledge the Divine Providence
in them, you will by all means acknowledge it in
the affairs of war : successes also, and the affairs
of war managed fortunately, are called, by the
common phrase, the fortune of war ; and this is the
Divine Providence, especially in the plans and de
liberations of the general; although he should
then and afterwards ascribe all things of it to hia
prudence. But he may do this if he will, for he
is in the full liberty of thinking in favor of the
Divine Providence, and against it ; yea, in favor
of God and against Him ; but let him know that
no jot of the plan and deliberation is from himself:
it all flows in either from heaven or from hell ;
from hell from permission, from heaven from Prov
idence. — D. P. 251.
Concerning the Religions of various Nations.
1278. The merely natural man confirms himself
against the Divine Providence, when he looks at
the religions of the various nations ; that there are
given those who are altogether ignorant of God ;
and that there are given those who adore the sun
and moon ; also who adore idols and carved im
ages. They who from these things deduce argu
ments against the Divine Providence, do not know
the arcana of heaven, which are innumerable, of
which man knows scarcely one : among them also
is this, that man is not taught from heaven imme
diately, but mediately ; and because it is mediately,
and the gospel could not come by missionaries to
all who dwell in the universal habitable world;
but still, by various ways, religiori could be spread
abroad, even to the nations which are in the cor
ners of the world ; wherefore by the Divine Prov
idence this has been done ; for no man has religion
from himself, but through another, who either him
self or by transmission from others knew from the
Word, that there is a God, that there are a heaven
and a hell, that there is a life after death, and that
God is to be worshipped, that one may be made
blessed. When religion is once implanted, that
nation is led by the Lord according to the precepts
and tenets of its religion ; and the Lord provides
that in every religion there should be precepts,
such as are in the decalogue ; as that God is to be
worshipped, His name not to be profaned, a solemn
day to be kept, parents to be honored ; that one
must not kill, nor commit adultery, nor steal, nor
testify falsely : the nation which makes these pre
cepts divine, and lives according to them from re
ligion, is saved : most of the nations also, remote
from Christianity, look upon these laws not as civil,
but as divine, and esteem them holy. Among the
arcana of heaven is also this, that the angelic
heaven before the Lord is as one man, whose soul

WRITINGS OF EMANUEL SWEDENBORG.

271

and life is the Lord, and that that divine man is in
all form a man, not only as to the external mem
bers and organs, but also as to the internal mem
bers and organs, which are very many ; and also
as to the skins, membranes, cartilages and bones ;
but the latter and the former in that man are not
material, but are spiritual ; and it is provided by
the Lord, that those also to whom the gospel could
not. come, but only religion, might also have place
in that divine man, that is, in heaven, by consti
tuting those things which are called skins, mem
branes, cartilages and bones : and that they might
be in heavenly joy in like manner as others : for it
matters not, whether they are in such joy as the
angels of the. highest heaven have, or in such joy
as the angels of the ultimate heaven have ; for
every one that comes into heaven, comes into the
highest joy of his heart ; he does not sustain a
higher, for in it he would be suffocated. — D. P,
254. Concerning the Mahometan Religion.
1279. The merely natural man confirms himself
against the Divine Providence, when he looks at
the Mahometan religion, that it is received by so
many empires and kingdoms : that this religion is
received by more kingdoms than the christian re
ligion, may bring a scandal to those, who think
concerning the Divine Providence, and at the same
time believe that no one can be saved, except he
who is born a christian, thus where the Word is,
and the Lord is known by it : but the Mahometan
religion is not a scandal to those who believe that
all things are of the Divine Providence ; they in
quire wherein it is, and also find out : it is in this,
that the Mahometan religion acknowledges the
Lord as the Son of God, the wisest of men, and
as the greatest prophet, who came into the world
that he might teach men: the greatest part of
them make Him greater than Mahomet. That it
may be fully known, that that religion was raised
up of the Divine Providence of the Lord for de
stroying the idolatries of very many nations, it
shall be told in some order ; wherefore first con
cerning the origin of idolatries. Before that re
ligion, the worship of idols was common in the
whole habitable world : the reason was, because
the churches before the coming of the Lord were
all representative churches : such also was the Is
raelitish church; the tent therein, the garments of
Aaron, the sacrifices, all things of the temple of
Jerusalem, and also the statutes, were representa
tive ; and with the ancients there was the science
of correspondences, which is also that of repre
sentations, itself the science of sciences, es
pecially cultivated in Egypt ; hence their hiero
glyphics : from this science they knew what ani
mals of every kind signified ; also what trees of
every kind, as also what mountains, hills, rivers,
fountains ; and also what the sun, moon, and stars ;
and because all their worship was representative,
consisting of mere correspondences, therefore they
held worship upon mountains and hills, and also
in groves and gardens ; and therefore they conse
crated fountains, and in adorations of God turned
their faces to the rising sun : and moreover made
sculptured horses, oxen, calves, lambs, yea, birds,
fish, serpents ; ana placed them at home and else
where in order according to the spiritual things of
the church, to which they corresponded, or which
they represented. They placed like things also
in their temples, that they might recall to remem
brance the holy things which they signified. Af
ter a time, when the science of correspondences

was obliterated, posterity began to worship the
sculptures themselves as in themselves holy ; not
knowing that the ancients, their parents, saw noth
ing holy in them, but only that according to cor
respondences they represented and hence signified-
holy things. Hence arose the idolatries, which
filled the whole habitable world, as well Asia with
the neighboring islands, as Africa and Europe.
That all these idolatries might be extirpated, it
was brought about of the Divine Providence of
the Lord, that a new religion, accommodated to
the genius of the orientals, should be introduced ;
in which there should be something from both tes
taments of the Word, and which should teach that
the Lord came into the world, and that he was the
greatest prophet, the wisest of all, and the Son of
God : this was done by Mahomet, from whom that
religion is called the Mahometan religion. This
religion was raised up of the Divine Providence
of the Lord, and accommodated, as was said, to
the genius of the orientals, to the end that it
might destroy the idolatries of so many nations,
and give some knowledge concerning the Lord,
before they should come into the spiritual world ;
which religion would not have been received by so
many kingdoms, and could not have extirpated the
idolatries, unless it had been made conformable
to and on a level with the ideas of the thoughts
and life of them all. The reason that they did not
acknowledge the Lord as . the God of heaven and
earth, was because the orientals acknowledged God
the Creator of the universe, and could not com
prehend that He came into the world and assumed
the Human ; as neither do the christians compre
hend it, who therefore in their thought separate
His Divine from His Human, and place the Divine
near the Father in heaven, and His Human they
know not where. From these things it may be
seen, that the Mahometan religion arose also of
the Divine Providence of the Lord ; and that all
those of that religion, who acknowledge the Lord
as the Son of God, and at the same time live ac
cording to the commandments of the decalogue,
which they also have, by shunning evils as sins,
coriie into the heaven which is called the Mahom
etan heaven : this heaven is also divided into three
heavens, the highest, the middle, and the lowest ;
in the highest heaven are those who acknowledge
the Lord as one with the Father, and thus that he
alone is God ; in the second heaven are those who
abdicate many wives and live with one ; ' and in
the last, those who are being initiated. — D.P. 255.
Concerning the Corruptions of the Christian
Religion.
1280. The merely natural man confirms himself
against the Divine Providence from this, that in
very many kingdoms, where the christian religion
is received, there are those who claim to them
selves divine power, and wish to be worshipped
as gods ; and that they invoke dead men. It
shall now be told why the Lord permitted such
things : that He permitted them for the sake
of the end, which is salvation, cannot be denied ;
for it is known that without the Lord there is
no salvation ; and because it is so, it was neces
sary, that the Lord should be preached from the
Word, and by it the christian church be estab
lished; but this could not be done, except by
champions, who should do it from zeal ; nor were
others given but those who were in heat like zeal,
from the fire of the love of self: this fire first ex
cited them to preach the Lord and to teach the
Word ; from this primeval state of theirs it is, that

272

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

" Lucifer is called son of the morning," verse 12.
But as they saw that by the holy things of the
Word and of the church they could rule, the love
of self, by which they were at first excited to
-, preach the Lord, burst forth from the interior, and
raised itself at length even to that height, that
they transferred all the divine power of the Lord
to themselves, not leaving any thing. This could
not be repressed by the Divine Providence of the
Lord, for if it were repressed, they would have
proclaimed the Lord not God, and the Word not
holy, and would have made themselves Socinians
or Arians, and thus would have destroyed the
whole church ; which, whatever the chief priests
may be, still remains with the nation subject to
them ; for all those of that religion, who also go to
the Lord, and shun evils as sins, are saved ; where
fore from them also are very many heavenly soci
eties in the spiritual world : and it was also pro
vided, that there should be a nation among them
which has not gone under the yoke of such dom
ination, and which holds the Word holy ; this na
tion is the noble French nation. But what was
done ? when the love of self lifted up its dominion
even to the throne of the Lord, removed Him, and
placed itself thereon, that love, which is Lucifer,
could not do otherwise than profane all things of
the Word and of the church ; lest it should do
which, the Lord by His Divine Providence pro
vided that they should recede from the worship of
Him, and invoke dead men, pray to the sculptures
of them, kiss their bones, and fall down at their
tombs, prohibit the Word from being read, and
place holy worship in masses not understood by
the common people, and sell salvation for money ;
since, if they had not done these things, they
would have profaned the holy things of the Word
and of the church : for, as was shown in the pre
ceding chapter, no others profane holy things, but
they who know them. Lest therefore they should
profane the most Holy Supper, it is of the Divine
Providence that they should divide it, and give
the bread to the people, and drink the wine them
selves ; for the wine in the Holy Supper signifies
holy truth, and the bread holy good ; but when
they are divided, the wine signifies truth profaned,
and the bread good adulterated ; and moreover
that they should make it corporeal and mate
rial, and assume this as the primary of religion.
He who turns attention to each of these things,
and weighs them in some illustration of mind, can
see the wonders of the Divine Providence, for pro
tecting the holy things of the church, and for
saving all as many as can be saved, and as it were
of rescuing from the fire those who are willing to
be rescued. — D. P. 257.
Evils are permitted for the Sake of Salvation.
• 1281. Unless it were permitted man to think ac
cording to the love of his will, which is implanted
in him from inheritance, that love would remain
shut up, and never come into man's sight ; and the
love of evil not apparent, is like an enemy in am
bush, like corruption in a sore, like poison in the
blood, and like rottenness in the chest; which, if
they are kept shut in, induce death. But yet,
when it is permitted man to think the evils of his
life's love even to intention, they are cured by
spiritual means, as diseases are by natural means.
What man would be, if it were not allowable for
him to think according to the delights of his life's
love, shall now be told : he would no longer be
man ; he would lose his two faculties, which are
called liberty and rationality, in which humanity

itself consists : the delights of those evils would
take'possession of the interiors of his mind,' So far
as to shut the gate, and then he could not do oth
erwise than speak and do like things; and thus
would be insane not only before himself,1 but also
before the world ; and at length he would1 not know
how to conceal the private parts: but lest' he
should become such, it is indeed permitted him
to think and will his hereditary evils, but not to
speak and do them; and in the mean time, he
learns civil, moral and spiritual things; 'which also
enter into his thoughts, and remove those insani
ties, and through which he is cured by -the Lord ;
but still no further than that he may know how to
guard the door ; unless he also acknowledges God,
and implores His help, that he may be able to re
sist them : and as far as he then resists, so far he
does not admit them into the intentions, and at
length neither into the thoughts: Since therefore
it is in man's liberty to think as he pleases, for the
sake of the end that his life's love may go forth
from its lurking-places into the light of his under
standing, and since he otherwise would not know
any thing concerning his evil, and thus would not
shun it, it follows that it would increase with him,
until there would not be left room for renewal with
him, and hardly with his children, if he should be
get any ; for the evil of the parent is handed down
to the offspring : but the Lord provides that this
should not be done.
1282. The Lord might have cured the under
standing with every man, and thus have caused
that he should not think evils but goods ; and this,
by various fears, by miracles, by speaking with the
dead, and by visions and dreams ; but only to cure
the understanding, is only to cure man outwardly ;
for the understanding with its thoughtis the exter
nal of man's life, and the will with its affection is
the internal of his life ; wherefore the curing of
the understanding alone would be like a palliative
cure, by which the interior malignity is shut in
and prevented from coming out : it would consume
first the neighboring, and afterwards the remoter
parts, until all would be mortified : it is the will
itself which is to be cured, not by the- influx of
the understanding into it, because that is nbt
given; but by instruction and exhortation from
the understanding. If the understanding only is
cured, man would become like a preserved carcass,
spread over with fragrant spices and roses; which
shortly imbibe the stench from the carcass, so that
they cannot be presented to one's nose : so would'
it happen with heavenly truths in the understand-'
ing, if evil love of the will was obstructed. — D.
P. 281, 282.
Divine Providence equally with the Evil as
with the Good.
1283. The Divine Providence; not only with the
good, but also with the evil, is universal, in the
most particular things ; and still it is not in their
evils. It was shown above, that the Divine Prov
idence is in the most particular things of the
thoughts and affections of man; by which is un
derstood, that man can think and will nothing of1'''
himself; but that all that he thinks and wills, and
thence speaks and does, is from influx; if it is
good, from- influx from heaven, and if evil, from
influx from hell ; or, what is the same, that good
is from influx from the Lord, and evil from the pro
prium of man. But I know that these things can'
hardly be comprehended, because a distinction" iB;ri
made between that which flows in from heaven or
from the Lord, and that which flows in from hell

WRITINGS OF EMANUEL SWEDENBORG.

273

or from the proprium of man ; and still it is said,
that the Divine Providence is in the most particu
lar things of the thoughts and affections of man,
so far that man cannot think and will from him
self: but because it is said, that he can also from
hell, also from his proprium, it appears as contra
dictory, but still it is not ; that it is not, will be
seen in what follows, after some things are pre
mised, which will illustrate the subject.
1284. That no one can think from himself, but
from the Lord, all the angels of heaven confess ;
but that no one can think from any other than
from himself, all the spirits of hell say : yet it has
many times .been shown to the latter, that not one
of them thinks from himself, nor can; but that it
flows in : but in vain ; they did not wish to receive
it But experience will teach, first, that all of
thought and affection, even with the spirits of hell,
flows in from heaven ; but that good flowing in is
there turned into evil, and truth into falsity ; thus
all into the opposite : this has been shown thus ;
there was let down from heaven a certain truth
from the Word, and this was received by those
who were above in hell, and by them it was let
down into the lower parts even to the lowest ; and
in the way it was successively turned into falsity,
and at length into the falsity altogether opposite to
the truth ; and they with whom it was turned,
thought the falsity as from themselves, and did
not know otherwise ; when yet it was a truth from
heaven thus falsified and perverted while flowing
down in the way to the lowest hell. That this
has been done, I have heard three or four times :
the like is done with good ; this flowing down
from heaven is progressively turned into evil oppo
site to the good. .Hence it was manifest, that
truth and good proceeding from the Lord, received
by those who are in falsity and in evil, is changed,
and passes into another form, so that the first form
does not appear. The like takes place with every
evil man ; for he, as to his spirit, is in hell.
1285. That neither does any one in hell think
from himself, but from others around him, nor
these others from themselves, but also from others,
and that thoughts and affections go in order from
society to society, without any one knowing oth
erwise than that they are from himself, has been
very often shown. Some who believed that they
thought and willed from themselves, were sent
into a society, the communication with the neigh
boring ones being intercepted, to which also their
thoughts were accustomed to extend, and they
were detained in it : and then they were told to
hink otherwise than the spirits of that society
bought, and to compel themselves to think con
trary to it ; but they confessed that this was im
possible to them- This was done with many, arid
with Leibnitz too ; who also was convinced that
no one thinks from himself, but from others, and
that neither do others from themselves, and that
all do from influx from heaven, and that heaven
does from influx from the Lord. Some, meditating
on this subject, said that this was astonishing, and
that scarcely any one could be led to believe it,
because it is altogether contrary to appearance ;
but that still they could not deny it, because it
was fully shown : but yet, when they were in the
admiration, they said, that thus they were not in
fault that they thought evil: also that it thus
seemed as if evil was from the Lord : and also
that they did not comprehend how the Lord alone
could cause that all should think in such«different
manners. But these three things are to be un
folded in the following pages. 35

1286. To the experiments adduced must also
be added these : when, it was- given me by the
Lord to speak with spirits and angels, this arca
num was immediately disclosed to me; for it was
said to me from heaven, that I believed like oth
ers, that I thought and that I willed of myself1;
when yet nothing was from myself; but that if
good, that it was from the Lord, and if evil, it
was from hell : that it was so, was also demon
strated to the life by various thoughts and affec
tions induced upon me ; and it was gradually
given to perceive and feel it; wherefore, after
wards, as soon as any evil glided into the will, or
any falsity into the understanding, I searched
whence it was,- and it was disclosed to me; and it
was also given to speak with them, to confute
them, and to compel them to recede, and thus to
take back their evil and falsity, and retain it with
themselves, and not infuse any such thing into my
thought any more : this has been done a thousand
times ; and I have remained in this state now for
many years, and still remain in it : and yet I seem
to myself to think and will of myself like" others,
with no difference ; for it is of the Providence of
the Lord that it should appear so to every one, as
was shown above in an article thereon. Novitiate
spirits wonder at this my state, not seeing other
wise than that I do not think and will any thing
of myself, and therefore that 1 am like some empty
thing : but I have opened the arcanum to them ;
and that I also still think interiorly, and *perceive
what flows into my exterior thought, whether it is
from heaven or whether from hell ; and that I re
ject the latter, and receive the former, and that I
still seem to myself to think arid will of myself,
like them. — D. P. 287-290.
1287. That from one only fountain of life flows
in all that man thinks and wills, and hence' that he
speaks and does, and still that the only fountain
of life, which is the Lord, is not the cause that
man thinks evil and falsity, may be illustrated by
these things in the natural world : from its sun
proceed heat and light, and these two flow into all
subjects and objects, which appear before the.
eyes ; not only into good subjects and beautiful
objects, but also into evil subjects and unbeautiful
objects, and produce varieties in them: for they
flow in not only into trees which bear good fruits,
but also into trees which bear bad fruits ; yea, also
into the' fruits themselves, and give vegetations to
them : in like manner into good seeds, and also
into weeds : then too into shrubs of good use or
wholesome, and also into shrubs of evil use or
poisonous : and yet it is the same heat, and the
same light, in which there is no cause of evil, but
this is in the subjects and objects receiving. The
heat which hatches eggs in which lies hid an owl,
a toad, an asp, does the like as when it hatches
eggs in which lies hid a dove, a beautiful bird, and
a swan : place eggs of both kinds under a hen,
and from her heat, which in itself is harmless, they
will be hatched ; what therefore has heat in com
mon with those evil and noxious things ? Heat,
flowing into marshy, stercoraceous, rotten and
cadaverous things, does in like manner as it does
when into vinous, fragrant, vegetative and living
things : who does not see that the cause is not in
the heat, but in the subject receiving ? The same
light also presents pleasant colors in one object,
and unpleasant in another ; yea, it brightens itself
in bright things, and shines ; and it dims itself in
things inclining to black, and darkens itself. It
is the like in the spiritual world: there also is
heat and light from its sun, which is the Lord

274

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

which flow from Him into their subjects and ob
jects: the subjects and objects there are angels
and spirits ; in particular, the voluntary and intel
lectual things of them. Heat there is the divine
love proceeding, and light there is the divine wis
dom proceeding : these are not the cause that they
are received otherwise by one than by another ; for-
the Lord says, " That he maketh the sun to rise
upon the evil and the good, and sendeth rain upon
the just and the unjust," Matt. v. 45: by the sun
in the supreme spiritual sense is understood the
Divine Love, and by rain, the Divine Wisdom.
1288. To these things I will add an angelic sen
timent concerning will and intelligence with man :
the sentiment is this, that there is not given a
grain of his own will and his own prudence, with
any man ; saying, if there was given a grain with
any one whatever, heaven would riot hold together,
nor hell ; and the whole human race would perish :
the reason they say is, because myriads of myriads
of men, as many as have been born from the crea
tion of the world, constitute heaven and hell ; . one
of which is under the other in such order, that on
both sides they make a one ; heaven one beautiful
man, and hell one monstrous man: if any had a
. grain of his own will and his own intelligence,
that one could not subsist, but would be torn in
pieces, and with it would perish that divine form ;
vfhich can no otherwise hold together and be per
manent, than when the Lord is all in all, and they
nothing in the whole. They say there is still a
reason ; that to think arid will from self, is the Di
vine itself; and to think and will from God, is the
human itself; and the Divine itself cannot be ap
propriated to any man, for thus man would become
God. Keep this, and if you wish, you will be
confirmed by the angels, when you come into the
spiritual world after death.
1289. It was said above, that when certain ones
were convinced that no one thinks from himself,
but from others, and that all others do not from
themselves, but from influx through heaven from
the Lord, they said in admiration, that thus they
are not in fault if they do evil ; aiso, that thus it
seems that evil is from the Lord; as also, that
they did not comprehend that the Lord alone could
cause that all should think in such different man
ners. Now because these three things cannot but
flow into the thoughts with those who only think
of effects from effects, and not of effects from
causes, it is necessary that they should be taken
up, and be disclosed from causes. First : That
thus they would not be in fault, that they do evil :
for if all that man thinks flows in from others, it
seems as if the fault was with those from whom
it flows in: but still the fault itself is with him
who receives, for he receives it as his own, nor
does he know any other, nor wish to know any
• other : for every one wishes to be his own,
and to be led of himself, especially to think
and will from himself; for this is freedom itself,
which appears as proprium, in which every man
is ; wherefore, if he knew that that which he
thinks and wills flowed in from another, he would
seem to himself as if bound and a captive, no
longer at his own direction ; and thus all the de
light of his life would perish, and at length the
human itself. That it is so, I have often seen
confirmed : it was given to some to perceive and
feel that they were led by others ; they then
burned with anger, till they became as if out of
their right mind ; and they said that they would
wish rather to be held bound in hell, than not be
permitted to think as they will, and to will as they

think : that this is not permitted, they called being
tied as to the life itself, which is harder and more
intolerable than to be tied as to body: not to
be permitted to speak and do as they think and
will, they did not call being tied, because the de
light of civil and moral life, which consists in
speaking and doing, bridles it, and at the same
time as it were mitigates it. Now because man
does not wish to know that he is led by others to
think, but wishes to think from himself, and also
believes this, it follows that he is in fault, nor can
reject it from himself, as long as he loves to think
what he thinks : but if he does not love it, he re
leases himself from connection with them ; this is
done when he knows that it is evil, and therefore
wills to shun it and desist from it ; then also he is
taken by the Lord from the society which is in
that evil, and is transferred into a society in which
it is not: but if he knows evil, and does not shun
it, then the fault is imputed to him, and he be
comes guilty of that evil. Whatever therefore
man believes that he does from himself, is said to
be done from man, and not from the Lord. Sec
ondly : That thus it seems, that evil is from the
Lord : this may be thought as a conclusion from
the things which were shown above, which are,
that good flowing in from the Lord is turned into
evil, and truth into falsity, in hell : but who can
not see that evil and falsity are not from good and
truth, thus from the Lord, but from the subject
and object receiving, which is in evil and falsity,
and perverts and inverts it ? as has also been fully
shown above. But whence evil and falsity is with
man, has been shown many times in the preceding
pages. The experiment has also been made in
the spiritual world with those who believed that
the Lord could remove evils with the evil, and in
troduce goods in their place, and thus transfer the
whole hell into heaven, and save all : but that this
is impossible, will be seen at the end of this trea
tise, where instantaneous salvation and immediate
mercy are to be discussed. Thirdly : That they
do not comprehend, that the Lord alone can cause
that all should think in so different a manner : the
divine love of the Lord is infinite, and His divine
wisdom is infinite ; and infinite things of love and
infinite things of wisdom proceed from the Lord,
and these flow in with all in heaven, and thence
with all in hell, and from both with all in the
world ; wherefore it cannot be wanting to any one
to think and will, for infinite things are infinitely
all. Those infinite things which proceed from the
Lord, not only flow in universally, but also most
particularly ; for the Divine is universal from
things the most particular ; and the most particu
lar divine things are what is called the universal,
as was shown above ; and the most particular di
vine is also infinite. From these things it may be
evident, that the Lord alone makes every one
think and will according to his quality, and ac
cording to the laws of His Providence. — D. P.
292-294.Divine Providence concerning the Withdraw-
ment from Evil.
1290. That the Divine Providence with the evil
may be distinctly perceived, and thus compre
hended, the following things are to be explained
in series: First: That there are innumerable
things in every evil : every evil appears before man
as one simple thing ; so appears hatred and re
venge, so theft and fraud, so adultery and whore
dom, so pride and elation of mind, besides the
rest ; and it is not known that there are innumer-

WRITINGS OF EMANUEL SWEDENBORG.

275

aole things in every evil : there are more than
there are fibres and vessels in man's' body ; for an
evil man is a hell in the least form ; and hell con
sists of myriads of myriads ; and every one there
is in form as a man, although monstrous ; and all
the fibres and, all the vessels in him are inverted :
the spirit itself is an evil,, appearing to itself as a
one ; but as many innumerable things as there are
in it, so. many are the concupiscences of that evil ;
for every man is his good or his evil, from the
head to the ¦ sole of the foot : since therefore an
evil one is such, it is manifest that he is one evil
compounded of various innumerable ones, which
distinctly are evils, and are called concupiscences
of evil. From this it follows, that all these things,
in the order in which they are, must be repaired
and converted by the Lord, that man may be re
formed, and that this cannot be done except by the
Divine Providence of the Lord, successively from
man's first age even to his last. Every concu
piscence of evil in hell, when it is represented,
appears like a noxious animal; as, either like a
dragon, or like a basilisk, or like a viper, or like an
owl, or like an owlet, and so on : in like manner
do the .concupiscences of evil appear with an evil
man, when he is viewed by the angels : all these
forms of concupiscences must be converted one by
one ; the man himself, who as to his spirit appears
as a man-monster or as a devil, must be converted,
that he may be like a beautiful angel ; and every
concupiscence of evil must be converted, that it
may appear like a lamb, or a sheep, or like a
dove and a turtle dove ; just as the affections
of good of the angels in heaven appear, when they
are represented ; and to convert a dragon into a
lamb, a basilisk into a sheep, and an owl into a
dove, cannot be done except gradually, by eradi
cating evil from their seed, and implanting good
seed in its place. But this cannot be done other
wise than comparatively as is done with the graft-
. ing of trees, the roots of which, with some of the.
trunk, remain ; but still the ingrafted branch turns
the sap extracted through the old root into sap
making rgoqd fruits: the branch to be ingrafted
cannot.be taken from elsewhere than from the
Lord, who is the tree of life ; which is also accord
ing to the words of the Lord, John xv. 1-7. Sec
ondly : That the evil of himself continually leads
himself deeper into his evils : it is said, of himself,
because all evil is from man ; for he turns good,
which is from the Lord, into evil, as was said
above. The cause itself that the evil leads him
self deeper into evil is, that he brings himself into
infernal societies more and more interiorly, and
.also deeper and deeper, as he wills and does evil ;
hence also the delight of evil increases, and this
; so takes_possession of his thoughts that at length
he feels nothing sweeter ; and he who has brought
himself more interiorly and deeper into infernal
societies, becomes as if bound around with bonds ;
but as long as he lives in the world he does not
feel the bonds ; they are as of soft wool, or of deli
cate threads of silk, which he loves, because they
titillate ; but after death, those bonds from soft
become hard, and from titillating, galling. That
the delight of evil receives increase, is known from
thefts, robberies, plupderings, revenges, domineer-
ings, gains, and other things : who does not feel
elevations of delight in them according to the
success and according to unrestrained exercise ?
it is known, that a thief feejs such delight in
thefts that he cannot desist ; and, what is won
derful, that he loves one stolen coin more than ten
coins presented as a gift: the like would also be

with adulteries, unless it was provided that thatevil
should ,decrease in potency according to the abuse :
but still the delight of thinking and speaking of them
remains with many, and if no more, still the lust of
touching. But it is not known that this is from hence,
viz., that he brings himself into infernal societies
more and more interiorly, also deeper and deeper,
as he commits evils from will and at the same time
thought : if they are only in thought, and not in
the will, he is not yet with evil in an infernal soci
ety ; but he then enters, when they are also in the
will : if he- then thinks also that that evil is con
trary to the precepts of the decalogue, and makes
them divine, he then commits it from purpose, and
thereby lets himself down deeply, froin which he
cannot be dr,awn out except by actual repentance.
It is to be known, that every man as to his spirit
is in the spiritual world in some society there ; an
evil man in an infernal society, and a good man in
a heavenly society; he also appears sometimes
there, when he is in deep meditation. Also, that
as sound with speech spreads itself around in the
air in the natural world, so affection with thought
spreads itself around into societies in the spiritual
world: there is also a correspondence ; for affec
tion corresponds to sound, and thought to speech.
Thirdly : That the Divine Providence with the
evil is the continual permission of evil, to the end
that there may be a continual withdrawment.
That the Divine Providence with evil men is con
tinual permission, is because nothing else can go
forth from their life but evil ; for man, whether he
is in good or in evil, cannot be in both at the same
time, nor by turns, unless he is lukewarm ; and
evil of life is not introduced into the will and
through it into thought by the Lord, but is intro
duced by man ; and this is called permission. Now
because all things which an evil man wills and
thinks' are of permission, it is asked, What then is
the Divine Providence therein, which is said to
be in things the most particular with every man,
as well evil as good ? but it consists in this, that
it continually permits for the end, and that it per
mits such things as are of the end, and not others ;
and that it continually surveys, separates, and
purifies the evils which proceed from permission,
and those not agreeing it sends away and dis
charges through unknown ways : these things are
especially done in man's interior will, and from
this in his interior thought: the Divine Provi
dence is also continual in this, that it takes care
lest the things to be sent away and discharged
should be received again by the will; since all
things which are received by the will, are appro
priated to man ; but those which are received by
the thought, and not by the will, are separated and
sent off. This is the continual Providence of the
Lord with the evil, which, as was said, is a contin- •
ual permission, for the end that there may be a
perpetual withdrawment. Concerning these things
man scarcely knows any thing, because he does
not perceive : the primary cause that he does not
perceive is, because they are evils of .the concu
piscences of "his life's love, and these evils are not
felt as evils, but as delights, to which no one at^
tends : who attend* to the delights of his love ?
in them his thought swims, like a boat which is
carried in the current of a river ; and it is perceived
as an atmosphere smelling fragrantly, which' is
drawn in -with a full breath : he can only feel
something of them in his external thought, but
still he neither attends to them there, ;unless he
knows full well that they are evils. But more
wijl be said concerning tjiese things in what now

276

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

follows. Fourthly : That the withdrawment
from evil is done by the Lord in a thousand ways,
even the most secret : only a few of them have
been disclosed to me, and none but the most com
mon"; which are, that the delights of the concu
piscences, concerning which man knows nothing,
are erriitted in heaps and bundles into the interior
thoughts, which are of the spirit of man, and thence
into his exterior thoughts, in which they appear un
der some sense of pleasure, either pleasant or eager,
and are mixed there with his natural and sensual
delights : the means of separation and purification
are there, and also the ways of withdrawment and
discharge : the means are especially the delights of
meditation, thought and reflection for the sake of
certain ends, which are uses ; and the ends which
are uses are just as many as are the particulars
and singulars of any one's business or function, and
as are the delights of reflection for the sake of the
ends that he may appear as a civil and moral, and
also as a spiritual man ; besides the undelightful
things which sometimes come in : these delights,
because they are of his love in the external man,
are means of the separation, purification, excretion
and withdrawment of the delights of the concu
piscences of evil in the internal man. Let there
be as an example an unjust judge, who regards
gains or friendships as ends, or as the uses of his
function : interiorly he is continually in them, but
exteriorly that he may act as one skilled in the
law and just : he is continually in the delight of
meditation, thought, reflection and intention, that
he may bend, turn, accommodate and adapt the
right, so that it may appear conformable to the
laws, and analogous to justice ; nor does he know
that his internal delight Consists of clandestine
craftinesses, frauds, deceits, thefts, and many other
things ; and that that delight, composed of so many
delights of the concupiscences of evil, rules in all
arid each of the things of external thought, in
-which the delights of the appearance that he is
.just and sincere, are : into these external delights
the internal delights are let down, and are mixed
like food in the stomach, and are there separated,
purified and drawn off. That the withdrawment
from evils is done by the Lord in a thousand ways,
even the most secret, cannot better be seen, and
thus concluded, than from the secret operations of
the soul in the body: those concerning which man
knows, are these ; that he looks at the food which
he is about to eat, perceives it by the smell, has.
an appetite for it, tastes it, masticates it with the
teeth, turns it back by the tongue into the oesoph
agus, and so into the stomach ; but yet the secret
operations of the soul, concerning which he knows
nothing, because he is not sensible of them, are
these ; that the stomach rolls round the received
food, opens and separates it by solvents, that is,
, digests it, and presents suitable parts to the little
ducts opening there and to the passages, which
imbibe them ; and that it sends off some into the
blood, some into the lymphatic vessels, some into
the lacteal vessels of the mesentery, and lets down
some into the intestines ; then that the chyle,
drawn up from its cistern in the mesentery through
' the thoracic duct, is brought into the vena cava,
and so into the heart, and from the heart into
the lungs, and from these through the left ven
tricle of the heart into the aorta, and from this
through the branches into the viscera of the whole
body, and also into the kidneys, in each of which
there is made a separation and purification of the
blood, and a withdrawment of things heterogene
ous : to say nothing as to how the heart sends up

its blood, purified in 'the lungs, into the ' brain ;
which is done by the arteries, that' are called the
carotids ; and how the brain sends back the vivi
fied blood into the vena cava, mentioned just
above, where the thoracic duct brings in the chyle,
and so again into the heart. These, besides innu
merable other things, are the secret operations of
the soul in the body : of them man feels nothing,
a:nd he who is not skilled in the science of anato
my, knows nothing; and yet the like things are
done in the interiors of the mind of man ; for noth
ing can be done in the body, unless thence ; for
the mind of man is his spirit, and his spirit is
equally a man, with the only difference, that the
things which are done in the body are done natu
rally, and the things which are done in the mind .
are done- spiritually : there is in every way a sim
ilarity. From these things it is manifest that the
Divine Providence operates in a thousand ways,
even the most secret, with every' man; and that
it is continual in the end of purifying him, because "
it is in the end of saving him1; and that nothing
more is incumbent upon man, but to remove evils
in the external man : the rest the Lord provides,
if he is implored. — D. P. 296.
Particular Leading of the Good and Evil
through this World.
1291. There are in the world men-angels,' ;and
there are men-devils ; heaven is from men-angels,
and hell is from men-devils. With a man-angel
all the degrees of his life are open even to the
Lord ; but with a man-devil only the ultimate de
gree is open, and the superior degrees are closed.
A man-angel is led of the Lord both from within
and from without; but a man-devil is led of him
self from within, and of the Lord from without
A man-angel is led of the Lord according tb order,
from within from order, from without to order ; but
a man-devil is led of the Lord to order from with
out, but of himself against order from within. A
man-angel is continually withdrawn from evil'by
the Lord, and led to good ; but a man-devil is con
tinually, also, withdrawn by the Lard from evil,
but from a more grievous to a less one, for he can
not be led to good. A man-angel is continually
withdrawn from hell by the Lord, and is led into
a heaven more and more interiorly; but a man-
devil is continually, also, withdrawn from hell, but
from a more grievous to a milder one, for he can
not be led into heaven. A man-angel, because
he is led of the Lord, is led by civil law, by moral
law, and by spiritual law, on account of the Divine
[principle] which is in them ; a man-devil is led
by the same law, but on account of what is of him
self in them. A man-angel from the Lord loves
the goods of the church, which, also, are»the goods
of heaven, because they are goods, in like manner,
its truths, because they are truths ; but of himself
he loves the goods of the body and of the world,
because they are for use, and because they are. for
pleasure, in like manner, the truths which are of
the sciences, yet he loves both the latter and the
former apparently of himself, but actually from the
Lord : but a man-devil from himself, also loves the
goods of the body and of the world, because they
are for use, and because they are for pleasure, In
like manner the truths which are of the sciences ;
but he loves both the latter and the former appar
ently from himself, but actually from hell. A
man-angel is in freedom and in the delight of his
heart, when he does good from good, and likewise
when he is not doing evil ; but a man-devil is in
freedom and in the delight of his heart when1 he

WRITINGS OF EMANUEL SWEDENBORG.

277

does good from evil, and likewise whilst he is
doing evil... . A, man-angel and a man-devil appear
like to each other as to externals, but they are alto
gether unlike as to internals ; wherefore, when ex-
ternal things are laid aside by death, tbey are mani

1294. But how the Lord flows in, and how man
is thus }ed, cannot be known from any other source,
than from the spiritual world, in which world man
is as to his spirit, thus as to' his affections and con
sequent thoughts, for the latter and the former are

festly unlike ; the one is taken away into heaven, ami the spirit of man, and it is this which thinks from
the other is conveyed down to hell. — A.E. 1145, f Ms affection, and not the body. The affections of
1292. Man is not in hell as a spirit who is in

scribed in the society, for man is continually in a
state of reformation ; wherefore, according to his
life and its changes, he is transferred by the Lord
from one society of hell into another, if he is
evil ;, but if he, suffers himself to be reformed, he
is led out of hell, and is led away into heaven, and
is also transferred there from one society to an
other, and this until death ; after which he is no
longer carried from society to society there ; be
cause he is then no longer in a state of reformation,
but remains in that in which he is according to
life : wherefore, when man dies, he is inscribed in
his place. — D. P. 307.
.. 1293. But that man may-be brought out of hell;
and brought into heaven, by the Lord, it is neces
sary that he, should resist hell, that is, evils, as from
himself ; if he does not resist as from himself, he
remains in hell, and hell in him, nor are they sep
arated to eternity. This, likewise, follows from
the above-mentioned laws of Divine Providence,
which have been explained. That this is the case,
experience also will teach : evils are removed from
man either by punishments, "or by temptations and
consequent aversions, or by the affections of truth
and good. Evils are removed by punishments with
those who are not reformed ; by temptations and
consequent aversions with those about to be re
formed ; and by the affections of truth and good
with the regenerate. Experience is this ; when an
unreformed or evil person undergoes punishments,
as is the case in hell, he is kept in the punishment
until it is perceived that of himself he refuses evils,
nor, is he sooner liberated, and thus he is com
pelled of himself to remove evils ; if he be not pun
ished even to that intention and will, he remains
in his evil ;- nevertheless, evil is not still extirpated,
because he has not compelled himself, therefore it
remains withm, and recurs when the fear ceases.
Evils are removed by temptations with those who
are about to be reformed, which temptations are
not punishments, ,but combats: persons in these
.circumstances are not compelled to resist evils, but
xiompei themselves, and implore the Lord, and are
thus liberated from the evils which they have re
sisted ; these afterwards desis.t from evils, not from
any fear of, punishment, but from aversion to evil,
which aversion in their case is at length resistance.
But with the regenerate, there are not any temp
tations or combats, but affections of truth and good,
which withhold evils at a distance from them : for
they are altogether separated from hell, from
whence evils come, and are conjoined to the Lord.
To be Separated and removed from evils is nothing
else than to. be separated and removed from infer
nal, societies. The Lord is able -to separate and
remove all, as many as He wills, from infernal so
cieties, thus from evils, and is likewise able to
transmit them into heavenly societies, thus into
goods,, but this endures only for a few hours, after
which the evils recur : this, also, I have occasion
ally seen effected, and likewise that the evil per
son continued evil as before. In the whole spirit
ual world there is not given an example of any one
¦being removed from evils, except by combat or re
sistance as from himself, or of any one being re
moved, except by the Lord alone. — A,E. 1164.

man, from which, his thoughts are derived, have
extent into societies in the spiritual world, in
every direction, into a greater or lesser, number
according to the quantity or quality of affection ;
within those societies man is, as to his spirit, tied
to them as with stretched-out cords which circum
scribe. the space for his walking, and then as he
proceeds from 'one affection into another, so he
proceeds from one society into another, and in
whatsoever society he is, and wheresoever he is in
the society, there is the centre from which the
affection and its thovjght expatiates to the rest of
the society as to circumferences, which thus are in
continual connection with, the affection of the cen
tre, from which affection in this case he thinks and .
speaks. Man procures to himself in the world
this sphere, which is the sphere of his affections
and consequent thoughts, if he be an evil man, in
hell, if he be a good man, in heaven. That this is
the case, man is ignorant, because he is ignorant
that such things are. Through, those societies
man, that is, his mind, walks free, although bound,
and the Lord leads him, nor does he take a step,
into which and from which the Lord does not lead,
and gives to the man continually to know no other
wise, than that he goes of himself in full liberty;
and it is allowed him to persuade himself of this,
because it is from the law of Divine Providence
that man should be conveyed whither his affection
wills. If the affection be evil, he is carried about
through infernal societies, and if he does not look
to the Lord, he is brought into those societies more
entirely and deeply, yet still the Lord leads him as
by the hand by permitting,, and withdrawing so
far as the man is willing to follow from freedom ;
but if hp looks to the Lord, he is brought forth from
those societies successively, according to the order
and connection in which they are ; which order and
connection are known to no one but to the Lord
alone ; and thus he is conveyed by continual steps
out of hell upwards towards heaven and into
heaven. This is effected by the Lord whilst man
is ignorant of it, since if man knew it, he would
disturb the continuation of that progress by leading
himself. — A E. 1174.
Every Man may be reformed, and Predesti
nation is not given.
1295. Sound reason dictates that all are predes
tined to heaven and no one to hell. — The end of
creation is a heaven from the human race. — Every
man was created that he might come into heaven.
— The Divine Love cannot do otherwise than will
this, and the Divine Wisdom cannot do otherwise
than provide it. -^ Hence it is from the Divine
Providence, that every man can be saved, and that
they are saved who acknowledge God and live
well. — Man himself is in fault if he is not saved.
— Any other predestination than to heaven is con
trary to the Divine Love, which is infinite ; — also
contrary to the Divine Wisdom, which is infinite.
— Through divine truths and divine goods as
means, the Divine Providence operates its "end,
which is the salvation of man ; for he who wills
the end, wills also the means. — The operation of
the Divine Providence for saving man commences
from his birth, and lasts until the end of his life, .

278

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

and afterwards to eternity. — That this may be
understood, it is to be known, that the Lord sees
what man' is, and forese.es what he wills to be, thus
what he is to be ; and the freedom of his will can
not be taken away, that he may be man and thence
immortal, as has been before shown in many places '; |
wherefore the Lord foresees his state after death, I
and provides for it from his birth even to the end of
his life : wi^i the evil he provides, by permitting and
continually withdrawing from evils ; but with the
good he provides, by leading to good ; thus the
Divine Providence is continually in the operation of
saving man ; but there cannot more be saved than
are willing to be saved, and they are willing to be
saved who acknowledge God, and are led by Him ;
and they are not willing who do hot acknowledge
God, and lead themselves ; for the latter do not
think concerning eternal life and concerning salva
tion, but the former do : this the Lord sees, and
still leads them; and leads according to the laws
of His Divine Providence, contrary to which He
"cannot act ; since to act contrary to them would
be to act contrary to His divine love, and contrary
to His divine wisdom, that is, contrary to Himself.
Now because He foresees the state of all after
death, and also foresees the places of those in hell
who are not willing to be saved, and the places of
those in heaven who are willing to be saved, it
follows, as was said, that He provides for the evil
their places by permitting and withdrawing, and
for the good their places by leading ; and unless
this was done continually from the birth of every
one to the end of his life, heaven would not
subsist, nor hell ; 'for, without that foresight and
at the same time providence, there would not be a
heaven nor a hell, except a certain confused thing.
— The operation of the Divine Providence contin
ually takes place through means from pure mercy.
— There are means for forming and perfecting
natural civil life : also for forming and perfecting
rational moral life ; as also for forming and perfect
ing heavenly and spiritual life. These means
succeed, one kind after another, from infancy even
to the last age of man, and after that to eternity.
1296. That the Divine Providence operates all
things from pure" mercy, is because the divine
essence itself is pure love, and it is this which
operates through the divine wisdom ; and this op
eration is what is called the Divine Providence.
That that pure love is pure mercy, is, 1. Because
it operates with all that are in the universal hab
itable world, who are such that they can do nothing
from themselves. 2. That it operates with the
evil and unjust equally as with the good and just.
3. That it leads the former in hell and snatches
them out thence. 4. That it perpetually strives
there with them, and fights against the devil for
them, that is, against the evils of hell. 5. That
on this account it came into the world, and under
went temptations even to the last of them, which
was the passion of the cross; 6. That it acts con
tinually with the , unclean that it may render them
clean, and with the insane that it may render them
sane : thus it labors continually from pure mercy.
— D. P. 322-337.
Divine Foresight with Divine Providence.
1297. The Lord foresaw from eternity what the
human race would be, and what would be the
quality of each member of it, arid that evil would
continually increase, till at length man would of
. himself rush headlong into hell. On this account,
-. the Lord has not only provided means, by which
; man may be turned from hell and led to heaven,

but also from Providence He continually turns and
leads him. • The Lord also foresaw, that' it would
be impossible for any good to be rooted in man,
except in his free will, since whatever is not rooted
in the free will, is dissipated on the first ' approach
tf evil and temptation. This the Lord foresaw,
nd also that man of himself, or of his free will,
would thus incline towards the deepest hell, where
fore the Lord provides, that if a man should not
suffer himself to be led in freedom to heaven, he
may still be turned towards a milder hell, but if he
should suffer himself to be led in freedom, to good,
he may be led to heaven. Hence it is manifesi
what foresight means, and what providence, and
that the things which are foreseen are thus pro
vided. And hence it may be evident how greatly
man errs, who believes that the Lord has not fore
seen, arid does not see, the most individual things
in man, and that He does not foresee and lead
in them, when the truth is, that the Lord's fore
sight and providence is in the very minutest of all
these most individual things, and in things so very
minute, that it is impossible by any stretch of
thought to comprehend a thousand thousandth, part
of them. Every smallest moment of man's life
contains a series of consequences extending to
eternity, for each moment is a new beginning of
subsequent ones, and so with all and single mo
ments of his life both in regard to his understand
ing and will. And as.the Lord foresaw from eter
nity what would be man's quality, and what it
would be to eternity, it is 'manifest that the Divine
Providence is in the most particular and individual
thing's, and governs and inclines him, as was said,
to such a quality, and this by a continual modera
ting of his free will. —A. C. 385.4.
Divine Providence in Things most particular.
1298. It is Jehovah from whom order is derived:
hence it may be said that Jehovah is order itself;
for from himself he rules over order, not in the
universal only, as is comrnonly supposed, but in
the most minute particulars : for particulars are
what constitute a universal, and to talk of a uni
versal, and to separate particulars from it, woiild
be like talking of a whole in which there are no
parts, and thus like talking of something in which
there is nothing. Consequently it is rnost false,
and a mere creation of the mind, to say that the
Lord's providence is universal, and not at the same
time over the minutest particulars ; for to provide
and rule in the universal, and not at the same time
in the minutest particulars, is not to provide and
rule at all. This is philosophically true ; and yet
it is surprising, that philosophers themselves, even
the more sublime of them, conceive and think
otherwise. — A. C. 1919.
1299. I have discoursed with spirits concerning
the Lord's universal government, that what is uni
versal cannot in any wise exist without singulars,
and that what is universal without singulars is
nothing, for the reason why it is called universal
is, because singulars taken together are so named,
as particulars taken together are called a general;
therefore to say that Providence is in the universal
and not in singulars, is to say nothing. If any one
by providence in the universal understands, the
conservation of the whole according to an order
impressed, pn universal nature at its first crea
tion, he does not consider that nothing can subsist
unless it perpetually exists, for, as is known in the
learned world, subsistence is perpetual existence,
thus conservation is perpetual creation ; conse
quently Providence is continually in singulars.

WRITINGS OF EMANUEL SWEDENBORG.

279

Some confirm themselves in the persuasion that
what is universal may exist without what is partic
ular, from the case of a king, who reigns univer
sally but not singularly ; but they do not consider,
that royalty is attendant not only on the king him
self, but also on his ministers, who are his vicege
rents in such things wherein he himself is not
able to act ; thus the universal which is of the
king, 'is in things singular. . But with the Lord
there is no need of this, for whatever is in Him is
infinite, because Divine : that the angels are his
ministers, is that they may be in active life, and
¦ thence in happiness ; but yet the ministries which
they fulfil, are not from them, but from influx from
the Lord, which also the angels unanimously confess.
1300. From what has now been said, it may
also be manifest, that what is universal is alto
gether according to singulars ;» if these be less
singular, the universal also is less elevated, but if
they be more singular, the universal is hence more
elevated, for singulars cause the universal to be
and to be called universal.* Hence it may be
known what is' the quality of the Divine universal,
namely that it is in the most singular things of all,
for it is most elevated above all, because Divine
and infinite.
1301. There was a certain one who had con
firmed himself in this, that nothing was of the
Divine Providence, but that all things and each
were of prudence, and also from fortune and
chance ; he stated fortune, but he knew not what it
was : he was amongst the evil subtle spirits, because
he had indulged in thought more than in discourse
¦ and conversation. When he came into the other
life, he continued there his former life, as all are
wont to do ; he inquired oiit and also imbibed all
things, even magical artifices, whiph he supposed
m,jght be serviceable to him, and by which he
riiight provide for himself, that of himself he might
find satisfaction. I conversed with him, and he
said, that he was in his heaven when he did this,
arid that it was impossible any other heaven could
be given than what he made for himself; but it
was given to reply, that his heaven is turned into
hell, as soon as the real heaven itself flows in into
it He was at this time in the world of spirits, and
when spirits are there they are in the delights of
the loves in which they had been in the world.
But it then came to pass that heaven flowed in into
his delight, and he was then suddenly sensible of
hell, and said with horror, that this he never be
lieved. It was told me by good spirits, that he
was worse than others, because a more subtle
influx flowed from him than from others. After
wards the same spirit was reduced to the state
of his infancy, and it was shown by the Lord to the
angels what his quality was at that time, arid also
then what was the quality of his future life which
was foreseen, and that each of the things of -his
life had been under the Lord's guidance, and that
otherwise he would have plunged himself into the
most grievous hell, if there had been even the least
cessation of the continual Providence of the Lord ;
this can be presented visibly to the angels. He
was also asked, whether he ever thought about
eternal life : he said that he did not believe in it,
and that he rejected every thing of the sort, by
reason that he saw so much confusion, that the
righteous suffered, and the wicked gloried, with
other things of a similar kind ; also because he
saw" that brute animals had similar senses, similar
life, and also observation and prudence ; thus he
believed that he should die as they did : he said
likewise he was in the utmost amazement, when

he apperceived that he lived after death. — A. C.
6482-6484. 1302. Divine Providence is universal, but uni
versal because in things rriost singular, and not a
single hair falls from, the head, that is, nothing so
minute is given, that it is not foreseen and accord
ingly provided for. — A. C. 2694.
1303.- The angels discoursed wisely, saying that
the Lord's Providence is in the most singular of
all things, but not according, to such an order as
man proposes to himself, because the things to
come are both foreseen and provided; and that
the case herein is like that of a person who builds
a palace, who first collects materials of every kind,
and casts them together into heaps, where they
lie without any order, whilst it is only in the un
derstanding of the architect what sort of palace
is to be thence erected. — A. C. 6486.
1304. There was a certain one who had con
firmed .himself in the belief^ that there was no
providence, but that all things flow from the
thought and prudence of man, and from fortune,
as to which, however, he knew not what it was.
He was among the subtle evil spirits, because he
had indulged more in thought than in discourse
and conversation. He applied every thing which
he perceived in the other life to the end of promot
ing his own interest, as he was intent upon exalt
ing himself.
1305. He was afterwards reduced to the state
of his infancy, and his quality fully disclosed in
the presence of the angels, and it was demonstrat
ed that from having been of such a character in his
infancy he never could have been otherwise (than
he was), and it was shown also how every single
act of his life had been so overruled by the Lord
as to prevent him from plunging himself into the
most grievous hell, into which he would have
rushed if the. Lord's continual providence had
ceased in the least degree. When it is shown
by the Lord angels can see, almost at a glance,
every act of the life of any. one, as much from
its manifestations in infancy, as in adult age,
whence it was also given to know that the Lord's
Providence operates in the most singular things.
— S. D. 4289, 4290.
How angelic Spirits view whatever comes
to pass.
1306. I perceived by a spiritual idea communi
cated by angelic spirits, that they so regard existing
things as to recognize the Lord's disposal and per
mission in every particular. They unceasingly
look upon the events that occur as proceeding from
the Lord thus disposing and permitting, yet not as
men, or non-evil, or evil spirits do, who would fain
have the Lord dispose things according to their
views, fantasies, and cupidities, and when they
happen otherwise, give way to doubt and deny a
providence ; all which flows from the fact that
they are not in faith, and thus from their fantasies
would have the universe and all its details gov
erned just as they would govern it themselves.
They neither can nor will acknowledge that all
and singular events happen in such a way that
man may not perceive it, and thus may be kept in
faith, or brought to the state of angelic spirits, of
whom I am now speaking, especially that man
should not be solicitous about the future, or trust
to his own prudence. Wherefore those that are
in faith rarely obtain the objects of their desire,
while they desire them, but yet, if it be for their
good, they obtain them afterwards, when not think
ing of them. — S. D. 3538.

280

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL.

Providence not Necessity.
1307. When I was discoursing with the angels
concerning the Divine Providence of the Lord, there
were spirits also present, who impressed on them
selves some idea concerning fate or absolute neces
sity : they supposed that the Lord acted, from that
necessity, because he cannot otherwise proceed
than according to things most essential, thus ac
cording to those things' which are of the most perfect
order. But it was shown them, that man has free
dom, and that if he has freedom, it is not from neces
sity : this was illustrated by the case of houses which
are to be built, in that the bricks, the mortar, the
sand, the stones serving for pedestals and pillars,
also the timbers and beams, and several things of
the like nature, are brought together not'in that
order in which the house is to be constructed,
but according to pleasure, and that the Lord alone
knows what sort of house may thence be built ; all
those things, which are from the Lord, are mbst
essential, but they do not follow in order from ne
cessity, but in application to the freedom of man.
— A. C. 6487.
Concerning Fortune and Chance;
1308. I have discoursed with spirits concerning
fortune, which in the world appears as fortuitous
chance, because they know not whence it is ; and
because they know not whence it is, some deny
that it is. When an accident befell me which
appeared fortuitous, it was said by the angels, that
it befell me because such spirits were present, and
that when the accident is evil, the sphera of such
spirits prevailed. Evil spirits also, by their arts,
had the skill to produce a sphere, from which were
unfortunate circumstances, which circumstances
appeared absolutely as of chance. And it was
further said, that all things, yea, the smallest
things of all, to the smallest of the smallest things,
are directed by the Providence of the Lord, even
as to the very steps ; and when such a sphere
prevails as is contrary thereto,, misfortunes happen ;
and it was confirmed by them, that there is not
given any such thing as chance ; and that apparent
accident, or fortune, is Providence in the ultimate
of order, in which all things are respectively incon
stant. 1309. During several years I have attentively
observed, whether fortune was any thing, and I
have discovered that it was, and that prudence in
such case availed nothing : all likewise, who have
long reflected on the subject, know and confess
this, but they do not know whence it is ; scarcely
any one knows that it is from the spiritual world,
when yet it is thence. On a time when I was
playing at a common game of chance with dice in
company, the spirits who were with me discoursed
With me concerning fortune in games, and said,
that what is fortunate was represented to them by
a bright cloud, and what is unfortunate by a dusky
cloud; and when a dusky cloud appeared with me,
that it was impossible for me to win ; and also
from that mark they predicted to me the turns of
fortune in that game : hence it was given to
know, that what .is attributed to fortune, even in
games, is from the spiritual world ; much more
what befalls man as to vicissitudes in the course
of his life ; and that what is called fortune is from
the influx of Providence in the ultimates of order,
where it so exists ; thus that Providence is in the
most singular things of all, according to the Lord's
words, that not even a hair falls from the head
without the will of God. — A. C. 6493, 6494.

Accidents.
1310. From what has been said, it is now evi
dent that all evils, even those which occur by
accident, come from hell: of this infernal spirits
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 foreseen and provided by the
Lord 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 acci
dents. Thus there is not even the least evil that
happens to man, which does not break forth from
hell. — S. D. 224.
1311.' I perceived that no disasters or fortuitous
evils, as they are* called, can happen to a man
'with whom the Lord is; for when by the agency
of evil spirits who are present, a restive horse
threatened injury (to his rider), those spirits were
suddenly cast down. They that were with me
observed, that from such things it might be per
ceived what kind of spirits they are who bring
misfortunes with them, which was afterwards con
firmed. — & D. 4138.
Care for the Morrow.
1312. Manna was given to the Israelites every
morning, and worms were bred in the residue ; by
which is signified that the Lord daily provides
necessaries, and thatthus they ought not to be anx
ious about acquiring them of themselves. .This ' is
also meant by the " daily bread " in the Lord's
Prayer ; and likewise by the Lord's words in Mat
thew, " Take no thought, therefore, for the morrow,
for the morrow'shall take thought for the things of
itself." The subject here treated of in the inter
nal sense, is concerning care for the morrow,
and that that care is not only prohibited, but also
damned ; that it is prohibited, is signified by this,
that they were not to leave the residue of the
manna till the morning ; and that it is damned, is
signified by this, that worms were bred in the resi
due, and that it grew putrid. He who. looks at
the subject no farther than from the sense of the
letter, may believe that all care for the. morrow is
to be cast off, and thus that necessaries are to Be
expected daily from heaven ; but he who looks at
the subject deeper than from the letter, as from the
internal sense, may know what is meant by care for
the morrow. It does not mean the care of procur
ing for one's self food and raiment, and also means
for the time to come, for it is not contrary to order
for one to look forward in providing for himselfjmd
those dependent upon him. But those have care
for the morrow, who are not content with their
own lot, who do not trust to the Divine Being, but
to themselves, and who look only to worldly; and
terrestrial things, and not to heavenly. With such
there universally prevails anxiety about things to
come, a desire of possessing all things, and of
ruling over all, which is kindled and grows, and at
length passes all bounds. These grieve if they do
not enjoy what they desire, and are tormented when
they lose it ; neither is there any consolatiori for
them, for on such occasions they rage against the
Divine, reject it together with all faith, and curse
themselves; Such are those with whom there is
care for the morrow. It is altogether otherwise with
those who trust in the Divine Being ; these, although
they have care for the morrow, yet have it not, for
they do not think of the morrow with solicitude;
still less with anxiety ; they are of an equally com-

WRITINGS OF EMANUEL SWEDENBORG.

281

posed mind whether they obtain what they desire or
not, neither do they grieve at its loss, but are con
tent with- their lot. If they become opulent, they
do not set the heart on opulence ; if exalted to
honors, they do not consider themselves more wor
thy than others ; neither are they made sad if they
become poor, nor dejected if their condition be
, humble : they know that with those who trust in
the Divine Being, all things tend to a happy state
to eternity, and that the things which befall them
in time still conduce to that end. It is to be
noted that the Divine Providence is universal,
that is, in every minutest thing; and that they
who are in the stream of Providence are carried
on continually to felicities,, whatever may be the
. appearance of the means : and that they are in the
stream of Providence who* put their trust in the
Divine Being, and attribute all things to Him ; and
that they are not in the stream of Providence, who
trust to themselves alone, and attribute all things
to themselves, for they are in the opposite princi
ple, since they refuse to allow a providence to the
Divine Being, but claim it for themselves. It is
to be noted, also, that so far as one is in the stream
of Providence, so far he is in a state of peace. —
A. C. 8478.
Misfortunes which befall the Faithful.
• 1313. I have conversed with angelic spirits con
cerning the misfortunes or distresses which befall
the faithful, who, it is known, suffer in some cases
as much as, and even more than the wicked ; the
reason why some of them are thus let into tempta
tions, was stated to be this, — that they might not
attribute good to themselves ; for if they were ex
empted, they would attribute such exemption ta
their own goodness, and thus claim merit and
righteousness to themselves. And that this may
be prevented, misfortunes and distresses are per
mitted to come over them, that they may perish as
to that- life, and also as to (the inordinate love of)
.wealth and possessions ; but if they were not of
such a character as to attribute good to them
selves, they wguld be more often exempted from
common misfortunes and distresses. Thus there
are latent causes which operate ; for it is known,
that when misfortune is impending, many of
the faithful think about good, and thus that they
otight to be spared on account of the good which
they have done; but if they were then spared,
they would boast .that, it was because they were
good,' and thus they might object this to the wick
ed,, and consequently claim goodness to themselves.
— S. D. 1630.
Divine Providence in the Time of One's
Death.
1314. Every man's life is provided by the Lord,
both as. to its duration and as to its mode ; wherefore,
frdtn the very first infancy he is directed by the
Lord to eternal life, so that the Lord's providence
begins with man from the earliest infancy.
1315. If some die in infancy, others in childhood,
others in youth, others in riper years, and others in
the latest old age, there are four reasons for all this.
The first regards man's use in this world in refer
ence to his fellow-creatures ; the second regards
' 'his use in this world in reference to spirits and an
gels with whom man is in communication as to his
interiors, so long as he lives in this world, which is
the general ultimate and basis of all things ; the
third regards man's use in this world in reference
to himself, either in order that he may be regen-
' ' erated, or that he may be immersed into his own
36

evils, lest they should be dormant, and should
break out in the other world, which would tend
only to his eternal detriment ; the fourth regards
also his use in the other life, and onward to eternity.
— S. D. 5002, 5003.

PART VII.
MARRIAGE.
Nature and Origin of Marriage.
1316. Without some species of marriage, it is im
possible for any thing to exist or be produced. In all
the organic substances of which man is. composed,
whether they be compound or simple, yea, even the
most simple, there is both a passive and an active
principle, which could not even be there,, much less
could they produce any thing, unless they were con
joined by a kind of marriage like that of man and
wife ; and the case is the same throughout all na
ture. These perpetual marriages derive their origiri
and birth from the celestial marriage, and by this
means the image of the Lord's Kingdom is im
pressed on every thing in universal nature, as well
inanimate as animate. — A. C. 718. •¦•'
1317. Conjugial love derives its origin from the
Divine marriage of good and truth, thus from- the
Lord himself. That conjugial love is thence, does
nqt appear to the sense and apprehension, but still
it may be manifest from influx and from correspon
dence, and moreover from the Word ; from influx,
inasmuch as heaven, from the union of good and Of
truth, which flows from the Lord, is compared to a
marriage, and is called a marriage ; from corre
spondence, inasmuch as when good United to truth
flows down into an inferior sphere, it forms a union
of minds, and when into a still lower sphere, it
forms a marriage : wherefore a union of minds, by
virtue of good united to truth from the Lord, is
essential conjugial love.
1318. That genuine conjugial love is thence,
may appear also from this, that no one can be in
it, unless he be in the good of truth and in the
truth of good from the Lord; and likewise from
this, that heavenly blessedness and happiness is in
that love, and they who are in it, all come into
heaven, or into the heavenly marriage ; and also
from this, that when the angels discoursed together
concerning the union of good and of truth, then in
an inferior sphere with good spirits, there is pre
sented a representative of marriage ; but with evil
spirits a representative of adultery : hence it is,
that in the Word, the union of good and of truth is
called a marriage, but the adulteration of good and
the falsification of truth is called adulterv and
whoredom. — A. C. 2728, 2729.
1319. The origin of love truly conjugial is the
love of the Lord towards the church, whence the
Lord is called, in the Word, the Bridegroom, and
Husband, and the church, bride and wife : from
this marriage the church is a church in general
and in particular ; the church in particular is the
man in whom the church is : hence it is evident,
that the conjunction of the Lord with the man of
the church is the very origin of love truly conju
gial. But how that conjunction can be the origin
shall also be explained: the conjunction of the
Lord with the man of the church is the conjunction
of good and truth ; from the Lord is good, and
with man is truth ; and hence is the conjunction
which is called the heavenly marriage, from which
marriage exists love truly conjugial between two
married partners, who are in such conjunction with

282

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

the Lord : hence it is first evident, that love truly
conjugial is from the Lord alone, and with those
who are in the conjunction of good and truth from
the Lord : inasmuch as this conjunction is recipro
cal, it is described by the Lord, that " They are in
Him and He in them " (John xiv. 20). This con
junction or this marriage was thus established from
creation : the man (vir) was. created to be the un
derstanding of truth, and the woman (fmmina) to
be the affection of good, consequently the man to
be truth and the woman good : when the under
standing of "truth, which is with the man,* makes
One with the affection of good, which is with the
woman, there is a conjunction of two minds into
one : this conjunction is the spiritual marriage,
from which descends conjugial love : for when two
minds are conjoined to be as one mind, there is
between them love, and this love, which is the
love of spiritual marriage, whilst it descends into
the body, becomes the love of natural marriage.
That this is the case, any one may, if he be will
ing, clearly perceive : the married pair, who inte
riorly as to their minds love each other mutually
and interchangeably, also love each other mutually
and interchangeably as to their bodies : it is well
known, that all love descends into the body from
the affection of the mind, and that without that
origin not any love exists. — A. E. 983.
1320. Wisdom cannot exist with man but
through the love of being wise ; if this love be
taken away, it is altogether impossible that man
should be wise ; wisdom from this love is under
stood by the truth of good, or by truth from good ;
but when man has from that love procured to him
self wisdom, and loves it in himself, or himself for
it, then he forms a love which is the love of wis-
. dom, and is understood by the good of truth, or
good from that truth ; there are therefore with man
two loves, whereof one, which is prior, is the love
of being wise, and the other, which is posterior, is
the love of wisdom ; but this latter love, if it re-
. majns with man, is an evil love, and is called
pride, or the love of his own intelligence ; there
fore it was provided from creation, that this love
should be taken out of the man lest it destroy him,
and be transcribed into the woman that it might
become conjugial love which makes him whole
again. — C. L. 88.
Distinction of Sex in the Spirit.
1321. Since man (homo) lives a man after death,
and man is male and female, and the mascu
line is one thing and the feminine is another,
and the difference is such, that the one cannot be
changed into the other, it follows that after death
the male lives a male, and the female lives a
female, each a spiritual man (homo). It is said,
that the masculine cannot be changed into the
feminine, nor the feminine into the masculine, and
that therefore after death the male is a male, and
the female is a female ; but because it is not
known in what the masculine essentially consists,
and in what the feminine, therefore it shall be
here briefly said ; the distinction consists essen
tially in this, that, the inmost in the masculine is
love, and the covering of this is wisdom, or, what
is the same thing, that it is love veiled with wis
dom ; and that the inmost in the female is that
wisdom of the male, and its covering is the love
thence ; but this love is feminine love, and is
given by the Lord to the wife through the wisdom
of the husband, and the former love is masculine
love, and is the love of being wise, and is given by
the Lord to the husband according to the reception

of wisdom ; from this it is, that the male is the wis
dom of love, and that the female is the love of that
wisdom ; wherefore from creation there is implanted
in each a love of conjunction into one. That the
feminine is from the masculine, or that the.woman
was taken out of the man, is manifest from these
words in Genesis ; " Jehovah God took out one
of the man's ribs, and closed up the flesh in the
place thereof, and he builded the rib, which he
had taken out of the man, into a woman ; and he
brought her to the man ; and the man said, This
is bone of my bones, and flesh of my flesh ; hence
she shall be called Eve, because she was taken
out of man," chap. ii. 21-23.; what is signified by
rib, and what by flesh, will be shown elsewhere.
1322. From this primitive formation it follows,
that the male is born'intellectual, and that the
female is born voluntary,* or, what is the same,
that the male is born into the affection of knowing,
of understanding, and of being wise, and that the
female is born into the love of conjoining herself
with that affection in the male. And because
the interiors form the exteriors to their likeness,
and the masculine form is a form of intellect, and
the feminine form is a form of the love thereof, :
therefore the male differs from the female' in face,
voice, and body, the male having harder features, a
rougher voice, and a stronger body, and moreover a
bearded chin, and in general a form less beautiful
than the female ; they differ also in gestures and
manners ; in a word; not any thing is similar, but
still there is in all particulars something conjunc
tive ; yea, the masculine in the male is masculine,
in every part of his body, even the most minute,
and also in every idea of thought, and in every
spark of his affection ; the same is true of the
feminine in the female; and since, therefore, the,
one. cannot be changed into the other, it follows,
that after death the male is male, and the female
is female. — C. L. 32, 33.
The Love of the Sex and Conjugial Love re
main alter Death.
1323. That the love of the sex remains with
man (homo) after death, is, because a'male is then a
male, and a female is a female, and the masculine ,
in the male is masculine in the whole and in every
part thereof; in like manner the feminine in the
female ; and there is something conjunctive in all
their parts, yea, in the most particular. Now, be
cause this conjunctiveness was implanted from
creation, and is therefore perpetual; it follows that
the one desires and breathes after conjunction with
the other. Love, considered in itself, is nothing
else but a desire, and thence an effort, towards con
junction, and conjugial love towards conjunction
into one ; for the male man and the female man
were so created, that from two they may become
as one man, or one flesh, and when they become
one, they are then, taken together, man (homo) in
his fulness ; but without that conjunction, they are
two, and each is as a divided or half-man. Now,
because this conjunctiveness lies inmostiy con
cealed in all the particulars of the male, and in all
the particulars of the female, and the faculty and
desire of conjunction into one are within all par
ticulars, it follows that the mutual and reciprocal

* Voluntary is not used here in its most common sense : the
word translated " intellectual " is intellectual^ ,- and the word
translated voluntary is voluntaria ; intellectualis is from inteU
lectug, which means understanding, and voluntaria is from volun
tas, which means will ; and the reader may perceivein. what,
sense, " voluntary " is used here,_ by considering that it has the
same relation to tlie will which " intellectual " has to the under
standing.

WRITINGS OF EMANUEL SWEDENBORG.

283

love of the sex remains with men (homines) after
deaith. ¦ 3324. We speak distinctively of the love of the
sex, and of conjugial love; because the love of the
sex is a thing different from conjugial love ; the
love of the sex is with the natural man, but con
jugial love witli the spiritual man ; the natural
man loves and desires only external conjunctions,
and from them pleasures of the body; but the
spiritual man loves and desires internal conjunc
tion, and from this, happiness of the spirit, and this
happiness he perceives to be given with one wife,
with whom he may perpetually be more and more
conjoined into one, and the more he is so con
joined, he perceives his happiness ascending in a
like degree, and enduring to eternity ; but the nat
ural man thinks nothing of this. Hence it is that
it is said, that conjugial love after death remains
with those who go to heaven, who are those who
become spiritual on earth. — C. L. 37, 38.
1325. Since the love of the sex is one thing, and
conjugial love another, therefore each is men
tioned, and it is said that the latter also remains
after death such as it was with man while he lived
in the world, in his internal man : but as few know
the distinction between the love of the sex and
conjugial love, therefore, in the threshold of this
treatise, I* will premise something concerning it.
The love of the sex is a love for many and with
many of the sex, whereas conjugial love is only for
one and with one of the sex ; moreover, love for
many and with many is a natural love, for it is in
common with beasts and birds, which are natural ;
but conjugial love is a spiritual love, and peculiar
and proper to men, because men were" created,
and are bom to become spiritual ; wherefore, so
far as man becomes spiritual, so far he puts off the
love of the sex and puts on conjugial love. In the
beginning of marriage, the love of the sex appears
as if conjoined with conjugial love, but in the prog
ress of marriage they are separated, and then,
with those who are spiritual, the love of the sex is
exterminated, and conjugial love is insinuated ; but
with those who are natural, the contrary fakes
place. From what is here said, it is evident, that
the love of the sex, because it is with many, and is
in itself natural, yea, animal, is impure and un-
chaste? and, because it is vague and unlimited, is
scortatory ; whereas conjugial love is altogether
otherwise. — C. L. 48.
The Lord's Words respecting no Marriage in
the Heavenly World.
1326. In the Evangelists are these words ; " Cer
tain of the Sadducees, who say that there is no
resurrection, asked Jesus, saying, Master, Moses
wrote, if a man die, having no children, his brother
shall take his wife, and raise up seed unto his
brother. Now there were with us seven brethren,
and the first, when he had married a wife, deceased,
and, having no issue, left his wife unto his brother ;
likewise the secoryl also, and the third, unto the
seventh ; last of all the woman died also ; there
fore, in the resurrection, whose wife shall she be
of the seven? But Jesus, answering, said unto
them, The sons of this age marry and are given in
marriage, but they who shall be accounted wor
thy to attain another age, and resurrection from
the dead, shall neither marry nor be giv.en in mar
riage, neither can they die any more, for they are
like unto the angels, and are the sons of God,
being sons of the resurrection. But that the^dead
rise again, even Moses showed at the bush, when
he called the Lord the God of. Abraham, and the

God of Isaac, and the God of Jacob ; for he is not
the God of the. dead, but of the living; for all-
live unto him," Luke, xx. 27-38 ; Matt. xxii. 23-
33 ; Mark xii. 18-27. There are two things
which the Lord taught by these words ; first; that
man (homo) rises again after death ; and, secondly,
that they are not given in marriage in heaven.
That man rises again after death, he taught by
these words, that " God is not the God of the dead,
but of the living," and that Abraham, Isaac, and
Jacob are alive ; he taught the same also in the
parable concerning the rich man in hell and Laza
rus in heaven, Luke xvi. 22-31. Secondly, that
in heaven they are not given in marriage, he
taught by these words; "They who shall be ac
counted worthy to attain another age, neither marry
nor are given in marriage." That no other nup
tials are here meant but spiritual nuptials, is very
evident from the words which immediately follow,
that they can no more die, because they are like
the angels, and are sons of God, since sons of the
resurrection : by spiritual nuptials is meant con
junction with the Lord, and this is effected on
earth, and when it is effected on earth, it is also
effected in the heavens ; wherefore, in the heavens,
the nuptials' are not repeated, nor are they given
in marriage. This is also meant by these words,
" The sons of this age marry and are given in mar
riage, but they who are accounted worthy to attain
another age, neither marry nor are given in mar
riage : " these are also called by the Lord sons
of nuptials, Matt. ix. 15 ; Mark ii. 19 ; and now,
angels, sons of God, and sons of the resurrection.
That to celebrate nuptials is to be joined with
the Lord, and that to enter into nuptials is to be
received into heaven by the Lord, is manifest from
the following passages: ".The kingdom of heaven
is like unto a man, a king, who made a marriage
(nuptials) for his son, and sent out servants, and in
vited to the marriage " (nuptials), Matt. xxii. 1-14.
" The kingdom of heaven is like unto ten virgins,
who went forth to meet the bridegroom, of Which,
five, being prepared, entered in to the marriage "
(nuptials), Matt. xxv. 1, and the following verses :
that the Lord here meant himself, is evident from
verse 13, following there, where it is said, " Watch
ye, because ye know not the day and hour in which
the son of man is about to come ; " also from the
Revelation, " The time of the marriage (nuptials)
of the Lamb is come, and his wife hath made her
self ready ; blessed are they who are called to the
marriage supper of the lamb," xix. 7, 9. — C. L.
41? Marriages in the Heavens.
1327. Because heaven is from the human race,
and thence tlie angels there are of both sexes ; and
because it is from creation that the woman snould
be for the man, and the man for the woman, thus
each should be the other's ; and because this love
is innate in each ; it follows that there are mar
riages in the heavens as well as on earth t but
marriages in the heavens are very different from
marriages in the earth.
1328. Marriage in the heavens is the conjunc
tion of two into one mind : what this conjunction
is, shall be first explained. Mind consists of two
parts, one of which is called the understanding,
the other the will ; when these two parts act as
"one, then they are called one mind: in heaven the
'husband acts that part which "is called the under
standing, and the wife that which is called the
will. When that conjunction, which is of the in
teriors, descends into the inferiors which are of

284

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

their body, then it is perceived and felt as love ;
this love is conjugial love. From these things it is
evident, that conjugial love derives its origin from
the conjunction of two into one mind : this is called
in heaven cohabitation ; and it is said that they
are not two, but one ; wherefore two conjugial
partners in heaven are not called two, but one
angel. 1329. That there is also such a conjunction of
husband and wife in the inmosts, which are of their
minds, comes from creation itself; for the man is
born to be intellectual, thus to think from the un
derstanding, but the woman is born to be volun
tary, thus to think from the will ; which also is
evident from the inclination or cornate disposition
of each, as also from their form. From the dis
position; in that the man acts from reason, but the
woman from affection. From the form, in that the
man has a rougher and less beautiful face, a heav
ier speech, and a harder body, but the woman
has a smoother and more beautiful face, a more
tender speech, and a softer body. Similar is the
distinction between the understanding and the
will, or between thought and affection ; similar
also that between truth and good, and similar that
between faith and love ; for truth and faith are of
the understanding, and good and love are of the
will. 1330. Every one, whether man or woman, pos
sesses understanding and will, but still with man
the understanding predominates, and with woman
the will predominates, and the -person is accord
ing to that which predominates : but in marriages
in the heavens there is' not any predominance, for
the will of the wife is also that of the husband, and
the understanding of the husband is also that of
the wife, since one loves to will and to think as
the other, thus mutually and reciprocally ; hence
their conjunction into one. This conjunction is
actual conjunction, for the will of the wife enters
into the understanding of the husband, and the
understanding of the husband into ^he will of the
wife, and this especially when they look at each
other face to face ; for, as has been often said
above, there is a communication of thoughts and
affections, in the heavens, especially of one conju
gial partner with another, because they love each
other. From these things it may be manifest
what is the conjunction of minds, which makes
marriage and produces conjugial love in the heav
ens, namely, that it is that one wishes all his own
to be the other's, and so reciprocally.
1331. It has been said to me by the angels, that
as far as two conjugial partners are in such con
junction, so far they are in conjugial love, and at
the same time, so far in intelligence, wisdom, and
happiness, because divine good and divine truth,
from which all intelligence, wisdom, and happiness
^.re, principally flow into conjugial love ; conse
quently that conjugial love is the very plane of the
divine [influx, because it is at. the same time the
marriage of truth and good. — H. H. 366-370.
1332. Good and truth conjoined with an angel
or a man, are not two but one, since then the good
is of truth and the truth is of good. This con
junction is as when a man thinks what he wills, and
wills what he thinks ; then the thought and will
make one, thus one mind, for thought forms, or
exhibits in form, that which the will wills, and the
will gives it delight: hence also it is, that two
conjugial partners in heayen are not called two,"
but one angel. This also is what is understood
by the Lord's words : " Have ye not read, that He
who made from the beginning, made them male

and female, and said, For this reason a man shall
leave father and mother, and shall cleave to ibis
wife, and they two shall be one flesh ; wherefore,
they are no longer two, but one flesh ; wherefore,
what God hath joined together, let not man sepa
rate. All do not receive this word, but those to
whom it is given, Matt. xix. 4-6, 11 ; Mark x. 6-
9 ; Gen. ii. 24. Here is described the heavenly
marriage in which the angels are, and at tffe same
time the marriage of good and truth ; and by man's
not separating what God has joined together, is
meant, that -good is not to be separated from truth.
— H. H. 372.
1333. From what has been now said concerning
the origin of conjugial love, it may be concluded
who are in that love, and who are not ; that they
are in conjugial love who from divine truths are
in divine good ; and that conjugial love is so far
genuine, as the, truths which are conjoined to
good are more genuine ; and because all good,
which is conjoined to truths, is from the Lord, it
follows, that no one can be in love truly conjugial,
unless he acknowledges the Lord, and his Divine ;
for without that acknowledgment- the Lord cannot
flow in, and be conjoined to the truths which are
with man.
1334. From these things it is evident, that those
are not in conjugial love who are in falses, and
especially those who are in falses from evil. With
those who are in evil, and thence, in falses,. the
interiors also, which are of the mind, are closed ;
wherefore there cannot be given therein any origin
of conjugial love.
1335. Neither is conjugial love given between
two who are of a different religion, since tlie truth
of the one does, not agree with the good of the
other, and two dissimilar and discordant things
cannot make one mind out of two ; wherefore the
origin of their love does not partake at all of the
spiritual. If they cohabit and agree together; it is
only from natural causes. It is from this cause
that marriages) in- the heavens are contracted with
those who are within a society, because they are
in similar good and truth, but not with those who
are out of the society. ¦ .
1336. Neither can love truly conjugial be given
between one husband and several wives ; for this
destroys its spiritual origin, which is, that out of
two should be formed one mind ; consequently it
destroys interior conjunction, which is of good and
truth, which is that from which is the very. es
sence of that love. Marriage with more than one
is like an understanding divided into several wills,
and like a man attached.not to one but to several
churches, for thus his faith is distracted, so that it
becomes none. The angels say, that to marry more
wives than one is altogether contrary to divine
order ; and that they know this from several causes,
and also from this, that as soon as they think of
marriage with more than one, they are alienated
from internal blessedness and heavenly happiness,
and that then they become like drunken persons,
because good is disjoined from its truth with them ;
and since the interiors, which are of their mind,
from thought alone with some intentness, come
into such a state, they perceive clearly that mar
riage with more than one would close their inter
nal, and cause conjugial love to be displaced by
the love of lasciviousness, which love withdraws
from heaven. They say further that man hardly
comprehends this, because there are few who are
in genuine conjugial love, and those who are not
m it know nothing at all concerning the- interior
delight which is in that love, but only concerning

WRITINGS OF EMANUEL SWEDENBORG.

285

the delight of lasciviousness, - which delight is
turned into what is undelightful after a short co
habitation ; whereas, the delight of love truly con
jugial not only endures to old age in the world,
but also becomes the delight of heaven afterde-
cease, and is then filled with interior delight, which
is perfected to eternity.
1337. The love of dominion of one over the
other, entirely takes away conjugial love and its
-heavenly delight; for, as was said above, conju
gial love and its delight consists in this; that the
will of the one be that of the other, and this mutu
ally and reciprocally : the love of dominion in mar
riage destroys this, for he who domineers wishes
that his will alone should be in the other, and
none of the other's reciprocally in himself; hence
there is nothing mutual, consequently no commu
nication of any love and its delight with the other,
and reciprocally ; which communication, however,
and thence conjunction, is the interior delight it
self, which is called blessedness, in marriage. The
love of dominion utterly extinguishes this blessed
ness, and with it all the celestial and spiritual of
that love, so that it is not known that it exists. —
H. H. 376-380.
1338. Genuine conjugial love is in the inmost
heaven, because the angels there are in the mar-
iiiage of good and truth, and also in innocence :
the angels of the inferior heavens are also in con
jugial love, but only so far as in innocence, for
conjugial love, viewed in itself, is a state of inno
cence ; wherefore, between conjugial partners,
who are' in conjugial love, heavenly delights are
¦before their minds almost like the sports of inno
cence, as among infants ; for every thing delights
their minds, since heaven with its joy flows in into
each of : the things of their life. Wherefore con
jugial love is represented in the heavens by the
most beautiful things: I have seen it represented
by a virgin of inexpressible beauty, encompassed
with a bright cloud ; and it was said that the an
gels in heaven have all their beauty from conjugial
love. The affections and thoughts flowing from
it are represented by adamantine auras sparkling
as from carbuncles and rubies, and this with de
lights which affect the interiors of the mind. In a
word, heaven represents itself in conjugial love,
because heaven with the angels is the conjunction
of good and truth, and this conjunction makes con
jugial love. . . . Marriages in the heavens
differ from marriages upon earth in this, that mar
riages on earth are also for the procreation of
offspring, but not in the heavens ; instead of that
procreation, there is in the heavens a procreation
of good and truth : that there is the latter procrea
tion instead of the former, is because their mar
riage is the marriage of good and truth, as was
-shown above, and in that marriage good and truth,
¦and their conjunction, are loved above all things ;
therefore, these are what are propagated from
marriages in the heavens. Hence it is, that by na
tivities and generations in the Word, are signi
fied spiritual nativities and generations, which are
of good and of truth, — by a mother and father,
truth conjoined to good which procreates, by sons
and daughters, the truths and goods which are
> procreated, and by sons-in-law and daughters-in-
law, the conjunctions of these, and so forth, from
these -things it is evident;. that marriages in the
heavens are not like marriages on earth: in the
iheavens, the nuptials are spiritual, which are not
to be called nuptials, but conjunctions of minds
from the marriage of good and truth; but in the
earth they are nuptials, because they are not only

of the spirit but also of the flesh. And because
there are not nuptials in the heavens, therefore
two conjugial partners there are not called hus
band and wife ; but the conjugial partner of another,
from an angelic idea of the . conjunction of two
minds into one, is called by a word which signifies
one's own mutual* reciprocally. From these things
it may be known, how the Lord's words concerning
nuptials are to be understood, Luke xx. 35, 36.
1339. How marriages are joined in the heavens,
it has also been granted me to see. Every where
in heaven those who are alike are consociated,
and those who are unlike are . dissociated ; hence
every society of heaven consists of those who are
alike : like are brought to like, not of themselves,
but of the Lord ; in like manner one conjugial
partner to another conjugial partner, whose minds
can be conjoined into one ; wherefore at first sight
they intimately love each other, and see them
selves to be conjugial partners, and enter into mar
riage : hence it is that all the marriages of heaven
are from the Lord alone. They also celebrate
festivities, which is done in a company of many ;
the festivities differ in different societies. — H. H.
382, 383.
Description of a Marriage Ceremony in
Heaven.
1340. Towards evening there came a, footman
clothed in linen to the ten strangers who attended
the angel, and invited them to nuptials to be cele
brated the next day ; and the strangers were much
rejoiced that they were about to see nuptials in heav
en. After this they were conducted to one of the
chief counsellors, and supped with him, and after
supper they returned, and retired each to his own
bed chamber, and slept till morning ; and when they
awoke, they heard the singing of the virgins and
young girls from the houses round the places of
public resort, mentioned above ; the affection of
conjugial love was sung at that time ; by the sweet
ness of which being deeply affected and moved,
they perceived a blessed gladness infused into their
joys, which exalted and renewed them. At the
hour appointed, the angel said, Arise, and put on
the garments of heaven which our prince has sent
you ; and they put them on, and behold ! the gar
ments shone as with flaming light ; and they asked
the angel, Whence is this ? He replied, It is be
cause you are going to nuptials, and then our gar
ments always become luminous, and are nuptial
garments. " 1341. After this the angel conducted them to the
house of the ' nuptials, and the porter opened the
door ; and presently they were received within the
threshold, and saluted by an angel sent from the
bridegroom, and introduced and led to the seats
appointed for them ; and soon after they were in
vited into an anteroom of the marriage chamber,
where they saw in the middle a table, on which
was placed a magnificent candlestick with seven
branches and sconces of gold ; and against the
walls hung lamps of silver, whicb» being lighted,
the atmosphere appeared ag if golden ; and they
observed on each side of the candlestick two tables,
on which were loaves in triple order, and tables also
at the four corners of the room, on which were
cups of crystal. Whilst they were examining
these things, a door opened from an apartment next
the marriage chamber, and they saw six virgins
come out, and after them the bridegroom and bride,
holding each other by the hand, and leading each
other to a seat placed opposite to the candlestick,
on which they placed themselves, the bridegroom

286

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

on the left hand, and the bride on his right ; and
the six virgins stood at the side of the seat, near
the bride. The bridegroom was clad in a robe of
luminous purple, and a tunic' of fine shining linen,
with an ephod, upon which was a golden plate-set
round with diamonds, and on the plate was en
graven a young eagle, the marriage ensign of that
heavenly society ; on his head he wore a mitre
but the bride was clad in a crimson robe, and be
neath it a garment of fine needlework, reaching
from her neck to her feet, and beneath her bosom
she wore a golden girdle, and on her head a crown
of gold set with, rubies. When they were thus
seated, the bridegroom turned himself to the bride,
and placed upon her finger a golden ring, and drew
forth armlets and a collar of pearls, and tied the
armlets about her arms, and the collar around her
neck, and said, Accept these pledges ; and as she
accepted them, he'kissed her, and said, Now thou
art mine ; and he called her his wife. When this
was done, all the guests exclaimed, A blessing be
upon you ! This was first said by each separately,
and then by,all together ; one sent from the prince,
as his representative, joined in the acclaim, and at
that instant that anteroom was filled with an aro
matic smoke, which was a sign of blessing from
heaven: and then the servants in waiting took
loaves from the two tables near the candlestick, and
cups, now filled with wine, from the tables at the
corners of the room, and gave to each of the guests
his loaf and his cup, and they ate and drank. After
these things the husband and his wife rose up, the
six virgins attending them, with the silver lamps
now lighted in their hands, as far as the threshold,
and the consorts entered the bed chamber; and
the door was shut — C. L. 19, 20.
Description of a Conjugial Pair in Heaven.
1342. One morning I was looking up into heav
en, and I saw over me expanse above expanse ;
and I saw that the first expanse, which was near,
opened, and presently the second, which was high
er, and lastly the third, which was the highest;
and by illustration thence, I perceived, that upon
the first expanse were angels who compose the first
or ultimate heaven ; and upon the second expanse
were angels who compose the second or middle
heaven ; and upon the third expanse were angels
who compose the third or highest heaven. I won
dered at first what and why this was ; and present
ly there was heard from heaven a voice as of a
trumpet, saying, We have perceived, and now see,
that you meditate concerning conjugial love ;
and we know that no one on earth as yet knows
what love truly conjugial is in its origin and in its
essence, and yet it is of importance that this should
be known ; wherefore it has pleased the Lord to
open to you the heavens, that illustrating light may
flow into the interiors of your mind, and therefrom,
perception: with us in the heavens, especially in
the third, our heavenly delights are principally
from conjugial love ; wherefore, from leave granted
us, we will sead down to you a pair of consorts
that you may see them. And lo ! instantly there
appeared a chariot descending from the highest or
third heaven, in which was seen one angel ; but as
it approached, there was seen therein two: the
chariot at a distance glittered before my eyes like
a diamond, and to it were harnessed young horses
white as snow ; and they who sat in the chariot
held in their hands two turtle doves, and called out
to me, saying,' Do you wish us to come nearer?
but then take heed, lest the radiance which is from
our heaven whence we have' descended, and is

flaming, penetrate too interiorly, by tlie influx of
which the higher ideas of your understanding,
¦which are in themselves heavenly, . may indeed be
illustrated,-but these ideas are ineffable in the world
wherein you are : wherefore what you are now
about to hear, receive rationally, and 'express it in
a manner suited to the understanding. And I re
plied, I will take heed ; come nearer : and they
came, and behold ! it was a husband and his wife :
and they said, We are consorts; we have lived
blessed in heaven from the fjrst age, which is called
by you the golden age, and in the same perpetual*
flower of youth, in which you now see us at this
day. I looked at each attentively, because I per
ceived that they represented conjugial love in its
life and in its adornment ; in its life in their faces,
and in its adornment in their vestures ; for all an
gels are affections of love in a . human form ; the
ruling affection itself shines forth from their, faces,
and from the affection, and according to it, are
their garments ; wherefore it is said in heaven, that
his own affection clothes every one. Thehusband
appeared of a middle age between manhood and
youth ; from his eyes shone forth a light sparkling
from the wisdom of love, from which light his face
was as if interiorly radiant, and from this radiance,
the skin was throughout refulgent, whereby his
whole face was one resplendent comeliness : he was
clad in a long robe, and underneath it in a vesture
of blue girded about with a golden girdle, upon
which were three precious stones, two sapphires
on the sides, and a carbuncle in the midst; his
stockings were of shining linen, with threads of
silver interwoven, and his shoes were of silk : this
was the representative form of conjugial love with
the husband. But with the wife it was this ; her
face was seen by me, and was not seen.; it was
seen as beauty itself, and it was not seen because
this beauty was inexpressible ; for in her face was
a splendor of flaming light, such light as the an
gels in the third heaven have, and it made Tny sight
dim ; so that I stood still with astonishment : she,
observing, this, addressed me, saying, What do you
see ? I replied, I see nothing but conjugial love
and the form thereof, but I see and do not see.
At this she turned herself obliquely from her hus
band, and then I could look upon her more'intent-
ly : her eyes were bright with the light of her own
heaven, which, as was said, is flaming, and from
the love of wisdom ; for in ihat heaven wives love
their husbands from their wisdom and in their wis
dom, and husbands love their wives from and in
that love towards themselves, and thus they are
made one. Hence was her beauty, which was such
that no painter could emulate and exhibit it in its
form, for his colors have no such lustre, nor can
his art express such beauty : her hair was grace
fully arranged in correspondence with her beauty,
and in it were inserted flowers in diadems : she
had a collar of carbuncles, and from it hung a
rosary of chrysolites, and her armlets were of
pearl : her upper robe was scarlet, and underneath
it she wore a purple bosom vest, which was clasped
in front with rubies : but what I wondered at was,
that the colors varied according to her aspect in
regard to her husband, and also according to it
were sometimes less, sometimes more glittering,
in mutual aspect more, and in oblique aspect less.
When I had seen these things, they again dis
coursed with me ; and when the husband spake,;he
spake at the same time as if from his wife ; and
when the wife spake, she spake at the same time
as if from her husband; such was the union of
minds from which speech flows ; ' and then -also I

WRITINGS OF EMANUEL SWEDENBORG.

287

heard the sound (tone or voice) of conjugial love,
that inwardly it was simultaneous with, and also
proceeding from, the delights of a state of peace
and innocence. At length they said, We are re
called, w'e must go away : and then again they
appeared to<be borne in a chariot, as before ; and
they were carried along a paved way through fields
of flowers, from which sprang up olives, and trees
laden with oranges ; and when they were near their
heaven, virgins came to meet them, and received
and introduced them. — C. L. 42.
t State of Consorts after Death.
1343. Two consorts most commonly meet after
death, know each other, again consociate, and for
some time live together ; which takes place in the?
first state, thus whilst they are in externals as in the
world. There are two states into which man comes
after death, an external and an internal ; he comes
first into his external, and afterwards into his in
ternal ; and whilst they are in externals, one con
sort, if both are dead, meets, and knows the other,
and if they have lived together in the world, they
consociate again, and for some time live together ;
and when they are in this state, they do not know
the inclination of each to the other, because this
conceals itself in the internals : but afterwards,
when they come into their internal state, the incli
nation manifests itself, and if it be in concord and
sympathy, they continue their conjugial life, but if
it be in discord and antipathy, they dissolve it. If
the man has had many wives, he successively con
joins himself with them, whilst he is in the exter
nal state ; but when he enters the internal state,
in which he perceives the inclinations ef love, and
what they are, he then either adopts one or leaves
all ; for in the spiritual world, equally as in the
natural world, it is not permitted to any Christian
to take more than one wife, because this infests
and profanes, religion. It is the same with the
woman who has had several husbands ; but they
do not adjoin themselves to their husbands ; they
only present themselves, and the husbands adjoin
them to themselves. It is to be known that hus
bands rarely know their wives, but that wives
readily know their husbands ;'the reason is, be
cause Vomen have an interior perception of love,
and men only an exterior. — C. L. 47.
1344. If they can live together, they remain
consorts, but if they cannot live together, they
separate themselves, sometimes the husband from,
the wife, sometimes the wife from the husband,
and sometimes each from the other. Separations
take place after death, because the conjunctions
which are made on earth are seldom made from
any internal perception of love, but from an exter
nal perception which hides the internal j the exter
nal perception of love derives its cause and origin
from such things -as are of the love of the world
and of the body ; of th<| love of the world are
principally wealth and large possessions, and dig
nities and honors are of the love of the body : be
sides these, there are also various seductive allure
ments, such as beauty and an assumed decorum of
manners, and sometimes also unchasteness ; more
over, matrimony is frequently contracted within the
district, city, or village, in whifch the parties were
born, or dwell, where no choice is given,' but one
confined and limited to families which are known,
and are of corresponding fortune ; hence it is, that
marriages entered into in the world are for the
most part external, and not at the same time inter
nal; when, yet, it is internal conjunction, which
is the conjunction of souls, that makes marriage

itself; und this conjunction is not perceivable be
fore man puts off the external and puts on the
internal, which takes place after death. Hence,
therefore, separations take place, and afterwards
new conjunctions with those who are similar and
homogeneous," unless they had been provided on
earth, which is done for those who from an early
age have loved, have wished, and have asked of
the Lord, a legitimate and lovely connection with
one, and have scorned and shunned wandering
lusts. 1345. That then a suitable wife is given to the
man, and to the woman a husband in like manner.
This is because no other consort's can be received
into heaven, that they may remain there, but those
who have been interiorly united, or can be united
as into one ; for in heaven two consorts are not
called two, but one angel, which is understood by
the Lord's words, that they are no longer two, but
one flesh. That no other consorts are received in
to heaven, is, because no others can there cohabit,
that is, be together in one house, and in one bed
chamber, and bed ; for all who are in the heavens
are consociated according to affinities and relation
ships of love, and according to them are their hab
itations ; for, in the spiritual world, there are not
spaces, but there are appearances of spaces,- and
these are according to their states of life, and the
states of life are according to the states of love ;
wherefore, no one can dwell there but in his own
house, which is provided for and assigned to him
according to the quality of his love ; if he dwells
elsewhere, he labors in his breast and breathing ;
and two cannot cohabit in the same house unless
they are likenesses ; and, especially, consorts can
not, unless they are mutual inclinations.* If they
are external .and not at the same time internal incli
nations, the very house or the place itself sepa
rates, rejects, and drives them away. It isfor this
cause, that, for those Who after preparation are in
troduced into heaven, there is provided marriage
with a consort whose soul inclines to union with
that of the other, so that they do not wish to be
two lives, but one : and. this is the cause, also, that,
after separation, there is given to the man a suitable
wife, and to the woman a husband in like manner.
1346. That consorts enjoy similar intercourse
with each other as in the world, but more pleasant
and blessed, but without prolification, instead of
which they have spiritual prolification, which is. of
love and wisdom. - That consorts enjoy similar in
tercourse as in the world, is, because after death
a male is a male, and a female a female, and there '
is implanted in both, from creation, an inclination
to conjunction ; and this, with man (homo), is the
inclination of his spirit and thence of , his body ;
wherefore after death, when man becomes a spirit,
the same mutual inclination remains, and this can
not be given without similar intercourse ; for man
is man as before, neither is any thing wanting in
the male, nor any thing in the female ; as to form,
they are like themselves, and also as to affections
and thoughts ; and what else follows, therefore, but
that there is a similar intercourse ? And because
conjugial love is chaste, pure, and holy, therefore
this intercourse is full. That the intercourse is
then iriore pleasant and blessed, is because that
love, as it becomes of the spirit, becomes more in
terior and pure, and thereby more perceptible, and
all pleasantness increases according to perception,
and increases until the blessedness of it within its
pleasantness becomes apprehensible. 
' * Man is' often called his own inclination, or his own will, or
his own love, by Swedenborg.

288

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

1347. That marriages in the heavens are with
out prolification, but that, instead of this, there is
spiritual prolification, which is of love and wisdom,
is because, with those who are in the spiritual world,
the third [degree], which is natural, is wanting,
and this is the continent of spirituals, and spirituals
without their continent have no consistence like
those things which are procreated in the natural
world: also spirituals, considered m themselves,
relate to love and wisdom ; wherefore these (love
and wisdom) are what are born from marriages in
the heavens-. It is said these are born, because
conjugial love perfects an angel, and unites him
with his consortj whereby he becomes more and
more man, for, as was said above, two consorts in
heaven are not two but one angel ; wherefore, by
conjugial unition, they fill themselves with the hu
man, which is, to will to grow wise, and to love
that which is of wisdom. — C. L. 49-52.
1348. To what has been related concerning the
state of consorts after death, the following is add
ed : I. That all those consorts who are merely
natural, are separated after death ; this is, because
the love of marriage grows cold with them, and the
love of adultery grows warm ; but still, after sepa
ration, they sometimes associate themselves, as
consorts with others, yet after a short time they
recede from- each other : and this is done often and
repeatedly, till at length the man is bound over to
some harlot, and the woman to some adulterer,
which is done in an infernal prison, where promis
cuous whoredom is forbidden each under a penalty.
II. Consorts, of whom one is spiritual and the other
natural, are also separated after death, and to the
spiritual is given a suitable consort ; but the nat
ural one is transmitted to the resorts of the lascivi
ous amongst his or her like. III. But they who in
the world have lived unmarried, and have altogeth
er alienatedtheir minds from marriage, if they be
spiritual, remain unmarried,*but if natural, they be
come whoremongers. But it is otherwise with
those who, in their celibacy, have desired marriage,
and especially with those who have solicited it
without success ; .for these, if they are spiritual,
blessed marriages are provided, but not until they
are in heaven. IV. They who in the world have
been shut up in monasteries, as well virgins as men,
at the conclusion of the monastic life, which con
tinues some time after death, are let loose and dis
charged, and enjoy the free indulgence of their
desires, whether they wish to live in marriage or
not ; if they wish to live married, they become so,
but if not, they are borne to the unmarried at the
side of heaven ; but they who burned with prohib
ited lust, are cast down. V. The unmarried are
at the side of heaven, because the sphere of per
petual celibacy infests the sphere of conjugial love,
which is the very sphere of heaven ; and the sphere
of conjugial love is the very sphere of heaven, be
cause it descends from the heavenly marriage of
the Lord and the church. — C. L. 54.
Conjugial Love scarcely known at this Day.
1349. That there is given such conjugial love as
is described in the following pages, may indeed be
acknowledged from the first state of that love,
when it insinuates itself and enters into the heart
of a youth and a. virgin ; and thus by those who
begin to love one only of the sex, and to desire her
as a wife ; and still more during the period of be-
trothment and the interval which precedes the nup
tials ; and lastly at the nuptials, and the first of the
days which follow them. Who does not, then,
acknowledge and consent to these positions, that

this is the fundamental love of all loves, and that
into it are gathered all joys and all delights from
first to last ? And who does not know that, after
this pleasant time, these transports successively
decline and pass away, till at length they are
scarcely sensible of tb,em ? If it h$ then said as
before, that this is the fundamental love of all
loves, and that into it are gathered all joys and
delights, they do not consent, nor acknowledge
these things, and perhaps assert that they are non
sense, or transcendental mysteries. From this it
is evident, that the earliest love of marriage em*
lates love truly conjugial, and exhibits it in a cer
tain image, to be seen ; and this is because then
the love of the sex is cast away, which is unchaste,
and in its place the love of one of the sex, which
.is love truly conjugial and chaste, being implanted,
remains ; who does not then look upon other wo
men with indifference, and upon her who is his
own and only one, with a look of love ?
1350. That love truly conjugial is ^et so rare,
that it is not known what it is, and scarcely that it
is, is because the state of pleasurable gratifica
tions before nuptials is after them changed into
.a state of indifference - from an insensibility to
them. It is known that every man is, at birth,
merely corporeal, and that from corporeal he be
comes natural more and more interiorly, and thus
rational, and at length spiritual; this is effected
progressively, because the corporeal is like ground,
in which things natural, rational and spiritual are
implanted in their order ; thus man becomes more
and more man. Similar things take place when
he enters into marriage ; man then becomes a fuller
man, because he is conjoined with a consort, with
whom he acts as one man ; but this takes place in
a certain image, in the first state, which was spoken
of above ; in like manner he then commences from
the corporeal, and proceeds into the natural, but
in regard to conjugial life, and conjunction into one
therefrom ; they who then love corporeal naturals;
and rationals only from them, cannot be conjoined
to a consort as into one, except as to those exter
nals, and when the externals fail, cold invades the
internals, which expels the delights of that love, as
from the mind so from the body, and afterwards as
from the body so from the mind, and tBis until
there is nothing remaining of the remembrance of
the earliest state of their marriage, and conse
quently no knowledge respecting it. Now, as this
takes place with most persons at this day, it is evi
dent that what love truly conjugial is, is not known,
and scarcely that it is. It is otherwise with those
who are spiritual ; the first state with these is an
initiation into perpetual happiness, which advances
in degree, as, in them, the spiritual rational of
the mind, and thence the natural sensual of the
body, conjoin and unite themselves, each with
those of the other ; but instances of this are rare
— C. L. 58, 59. ,
Conjugial Love the Fundamental of all Loves,
and the Receptacle of all Joys and Delights.
1351. That conjugial love, considered in its es
sence, is the fundamental love of all the loves of
heaven and the church, is, because its origin is
from the marriage -of good and truth; and from
this marriage proceed all the loves which make
heaven and the church with man ; the good of this
marriage makes love, and the truth of it makes
wisdom, and when love approaches wisdom, or
joins itself therewith, then love becomes love, and
when wisdom in its turn approaches love, and joins
itself with it. then wisdom becomes wisdom.

WRITINGS OF EMANUEL SWEDENBORG.

289

Love truly conjugial is nothing else but the con
junction of love and wisdom ; two consorts, be
tween whom or in whom this love is at the same
time, are an effigy and form of it; all likewise in
the heavens, where the faces are genuine types of
the affections of their love, are likenesses thereof,
for it is in them in general and in every part, as
has been shown above ; now, because two con
sorts are this love in effigy and form, it follows
that every love, which proceeds from the form of
love itself, is like unto it; wherefore if conjugial
love be heavenly and spiritual, the loves proceed
ing from it are also heavenly and spiritual ; conju
gial loye therefore is as a parent, and all other
loves are as the offspring ; hence it is, that from
the marriages of the angels in the heavens, are
generated spiritual offsprings, which are of love
and wisdom, or of good and. truth. — C. L. 65.
1352. All pleasures whatever, which are felt by
man, are of his love ; the love b»y them manifests
ifself, yea,- exists and lives ; that the pleasures are
fexalted in the same degree as the love is exalted,
and also as the incidental affections touch the
ruling love more nearly, is known. Now, as con
jugial love is the fundamental love of all good
loves, and as it is inscribed ,on the most minute
particulars of man, as was shown above, it follows
that its pleasures exceed the pleasures of all other
loves, and also that it makes other loves pleasant,
according to its presence, and conjunction with
them ; for it expands the inmost of the mind, and
at the same time the inmost of the body, as the
delightful current of its fountain flows through and
opens them. All pleasures, from first to last, are
gathered into this love, because of the superior
excellence of its use above all others ; for its use
is the propagation of the human race, and thence
of the angelic heaven ; and because this use was
the end of ends of creation, it follows that all the
blessedness, happiness, gladnesses, gratifications.
and pleasures, which by the Lord the Creator could
possibly be conferred on man, are gathered into
this his love. That pleasures follow use, and are
in man according to the love of it, is manifest from
the pleasures of the five senses — sight, hearing,
smell, taste, and touch ; each of these has pleas
ures with variatioris according to their specific uses ;
what, then, must be that belonging to the sense of
conjugial love, whose use is the complex of all
other uses ?
1353. I know that few will acknowledge, that all
joys and all delights, from first to last, are gathered
into conjugial love, because love truly conjugial,
into which they are gathered, is at this day so rare,
that what it is is not known, and scarcely that it is,
as was explained and confirmed above, for they are
not in any other conjugial love than that which is
genuine ; and as this is so rare on. earth, it is im
possible to describe its supereminent felicities
otherwise than from the mouth of angels, for they
are in it. They have said that the inmost delights
of this love,, which are of the soul, into which the
conjugial of love and wisdom, or of good and truth
from the Lord, first flows, are imperceptible, and
thence ineffable, because they are at the same time
of peace and innocence ; but that they become in
their descent more and more perceptible, in the
superiors of the mind as blessedness, in the infe
riors as happiness, in. the breast as pleasures from
them ; and that from the breast they diffuse them
selves irrto each and every part of the body, and at
length unite themselves in ultimates into the de
light of delights. Moreover, the angels have re
lated wjonders respecting these delights, saying that
37

their varieties in the souls of consorts, and from
their souls in their minds, and from their minds in
their breasts, are infinite and also eternal ; and that
they are exalted according to the wisdom with the
husbands ; and this because they live to eternity
in the flower of their age, and because to them
nothing is more blessed than to grow wiBer and
wiser — C. L. 68, 69.
1354. Forasmuch as conjugial love in its first
essence is love to the Lord from the Lord, and
thence also is innocence, therefore that love is like
wise peace, such as is in the heavens with the an
gels : for as innocence is the very esse of all good,
so peace is, the very esse of all delight from good,
consequently it is the very esse of all joy. between
conjugial partners : now whereas all joy is of love,
and love conjugial is the fundamental love of all
the loves of heaven-, therefore peace itself princi
pally resides in that love. That peace is a bliss of
heart and of soul arising from the conjunction of
the Lord with heaven and the church, thus also
from the conjunction of good and truth, whilst
there is a cessation of all dissension and combat
of the evil and false with good and truth, may be
seen above ; and whereas conjugial love descends
from those conjunctions, therefore also all the ¦
delight of that love descends and derives its es
sence from celestial peace, That peace also shines
forth as a celestial bliss from the face of conjugial
partners in the heavens, who are in that love,iand
from that love mutually look at each other ; nor
can such celestial bliss, which intimately affects the
delights of loves, and is called peace, be given
with any other, than with those who can intimately,
thus as to their hearts themselves, be conjoined. —
A. E. 997.
1355. It has been told me, that so many and so
great are the delights and plesantnesses in that
love, which are manifested by turns, that they are
innumerable and exceed all description; they are
also multiplied with continued augmentations to
eternity. The origin of those delights is from this
circumstance, that conjugial partners desire to be
united into one as to their minds,, and that heaven,
by virtue of the marriage of good and truth from
the Lord there, conspires to such union. I will
here relate some particulars concerning the mar
riages of angels in heaven : they say that they are
in continual potency ; that after the act there is
never any weariness, much less any sadness, but
alacrity of lifa, and hilarity of mind ; that the con
jugial partners mutually pass the night in each
other's bosoms, as if they were created into one ;
that effects are constantly open, so that they are
never deficient whilst they will, inasmuch as with
out these their love would be as the vein of a foun
tain stopped up ; the effect opens that vein, and
renders it everlasting, and also promotes conjunc
tion that they may become as one flesh, for the
vital [principle] of the man adds itself to the
vital [principle] of the wife and couples them to
gether : they say that the delights of the effects
cannot be described by the expressions of any lan
guage in the natural world, nor be thought of in
any ideas, but such as are spiritual, and even these
cannot exhaust the subject. These things have
been told me by the angels. — A. E. 992.
[Note. — Lest any novitiate in spiritual things-, or any merely
natural mind, should take offence at, or treat with levity, the
averments of Swedenborg on this head, let it be observed, accord
ing to all previous instructions, that all angels are the spirits of
glorified men and women: and. that even now, in, this world,
there is nothing of sensational delight, or effect, in the body, but
which has its origin in the spirit. Or, according to the statement
I of our author in another ;place — "The spirit is- the very man

290

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

himself, who thinks, and who lusts, who desires and is affected ;
and further, that all the sensitive, whicli appears in the body, is
properly of its spirit, and of the body only by influx." — A. C. 4622.
These grounds being conceded, why should not the conjugial
functions, as well as all others of the organized spiritual body,
exist and operate in the angelic world ? But let the reason
tliereof be particularly remembered. Marriages on earth are for
the procreation of offspring, but in the heavens, instead thereof,
for the procreation of goods and truths. But such procreation
cannot be without conjunction of the male and female principles.
But there are no abstract principles given— none but what exist
in essences and forms. Such, then, is the external nature of all
cohabitation in the heavens, it is by such means that married
partners are continually giving and receiving of each other's life,
and perfecting themselves in love and wisdom forever and ever.
Moreover, in regard to there being "no weariness nor sadness
after the act," it is to be observed that there would be none in
this world, were men in the true order of their life. If, then, the
correspondence is perfect, between the heavens and the earth — if,
in both, there is an exterior and an interior— an outward act and
an inward prolification, then let all the repugnance which may be
felt at this announcement of the heaven-instructed Seer, be
charged, not to the plain and philosophical statement, but to the
ignorance and prejudice of earthly minds. The truth herein con
tained, when sufficiently abstracted from all low and gross ideas,
and invested with that spirituality and holiness which belong to
the subject, is only calculated to rationalize our ideas of the
heavenly world, and exalt and purify our conceptions of the
chastity and sacredness of conjugial love. — Compiler.]
Qualifications for receiving Conjugial Love.
1356. That no others can be in love truly con
jugial, but they who receive it from the Lord, who
are those that come directly to him, and live the
life of the church from Himself, is, because this
love, considered in its, origin and its correspond
ence, is heavenly, spiritual,- holy, pure, and clean,
above every love which is with the angels of
heaven and the men of the church, and these its
attributes cannot be given but to those who are
conjoined to the Lord, and from Himself conso-
ciated with the angels of heaven ; for these shun
extra conjugial loves, which are conjunctions with
others than their own proper consorts, as the loss
of the soul and the lakes of hell ; and in propor
tion as a consort shuns such conjunctions, even as
to lusts of the will and purposes therefrom, so far
love truly conjugial is purified with them, and be
comes successively spiritual, first while they live
on earth, and afterwards in heaven. Neither with
men nor with angels can any love be pure, conse
quently, neither this love; but because the inten
tion which is of the will is primarily regarded by
the Lord, therefore, so far as man is in this inten
tion, and perseveres in it, so far he is initiated into
its purity and sanctity, and successively advances.
That no others can be in spiritual conjugial love
but those who from the Lord are such, is, because
heaven is in it ; and the natural man, with whom this
love derives its pleasure only from the flesh, cannot
approach to heaven, nor to any angel, yea, neither
to any man in whom is this love, for it is the funda
mental love of all heavenly and spiritual loves.
That this is so, has been confirmed to me by ex
perience. I saw genii in the spiritual world, who
were preparing for hell, approaching to an angel
whilst he was happy with his consort ; and as they
approached, while yet at a distance, they became
like furies, and sought caverns and ditches as asy
lums, into which they cast themselves.
1357. That they come into this love, and can be
in it, who love the truths of the church, and do its
goods, is, because no others are received of the
S-ord ; for these are in conjunction with Himself,
and thence can be held in that love from Himself.
There are two things which make the church and
thence heaven in man — truth of faith and good of
' life ; truth of faith makes the Lord's presence, and
good of life according to truths of faith makes con-
junction with Himself, and thereby the church and
heaven. The truth of faith makes the Lord's
presence, because it is of light ; spiritual light is

nothing else ; and the good of life makes conjunc
tion because it is of heat ; spiritual heat is nothing
else, for it is love, and good of life is oflove ; and
it is known that all light, even that of winter,
makes presence, and that heat united to light makes
conjunction; for gardens and shrubberies appear
in all light, but they do not flower and fructify,
unless when heat conjoins itself to light. From
these things the conclusion is obvious, that they
are not gifted by the Lord with love truly con
jugial, who merely know the truths of the church,
but who know them and do its goods. — C. L.
71, 72.
1358. No one can be in love truly conjugial, and
in its pleasantnesses, delights, blessings, and joys,
but he who acknowledges the Lord alone, that is,
a trine [or threefold principle] in Him ; who so
approaches the Father as a person by Himself, or
the Holy Spirit as a person by Himself,, and those
not in the Lord, such a one cannot have conjugial
love. The genuine conjugial principle is given
especially in the third heaven, because the angels
there are in love to the Lord, acknowledge Him
alone as God, and do his commandments ; to do
the commandments is, with them, to love Him:
the commandments of the Lord are, to them, the
truths in which they receive Him : there is con
junction of the Lord with them, and of them with
the Lord, for they are in the Lord because in good,
and the Lord is in them, because in truth; this is
the celestial marriage, from which love truly con
jugial descends. — A.E. 995.
Marriages of the Men of the Golden Age.,
1359. Whilst I was once meditating on conjugial
love, my mind was seized with a desire of know
ing what that love had been with those who lived
in the golden age, and afterwards what it had
been with those who lived in the following ages,
which have their names from silver, copper, and
iron ; and as I knew, that all who lived well in
those ages are in the heavens, I prayed to the Lord
that I might be allowed to discourse with them and
be instructed : and, behold, an angel stood before
me, and said, I am sent by the Lord to be a guide
and attendant ; and I will first lead and attend you
to those who lived in the first age, or period, which
is called golden: and he said, The way to them is
arduous ; it is through a dark forest, which none
can pass unless with a guide given him from the
Lord. I was in the spirit, and prepared myself for
the journey, and we turned our faces to the east;
and as we advanced, I saw a. mountain, whose
height reached beyond the region of the clouds.
We passed through a great desert, and came to a
forest crowded with various kinds of trees, and
made dark by their closeness, of which the angel
had forewarned me ; but the forest was divided by
many narrow paths : and the angel said, that just
so many are the windings of error, and that, unles3
the eyes be opened by the Lord, and olive trees be
seen intwined with vine tendrils, and the steps be
led from olive to olive, the traveller would fall
away into Tartarus, which is round about at the
sides. This forest is such, to the end that the ac
cess may be guarded ; for no other than a prime
val race dwells upon that mountain. After we had
entered the forest, our eyes were opened, and we
saw here and there olive trees intwined with vines,
from which hung clusters of grapes of an azure
color, and the olive trees were ranged in perpetual
orbs; wherefore we made various circuits as they
presented themsefefes to our view ; and at length
we saw a grove or lofty cedars, and some eagles

WRITINGS 'OF EMANUEL SWEDENBORG.

291

upon their branches ; on seeing which the angel
said, We are now on the mountain not far from its
summit. We went forward, and saw behind the
grove a circular plain, where were feeding he and
she lambs, which were forms representative of the
state of innocence and peace of the mountaineers.
We passed over this plain, and, lo, there were seen
tents on tents, to many thousands, in front and on
each side in every direction, as far as the eye could
reach. And the angel said, We are now in the
camp ; there are the armies of the Lord Jehovah,
for so they call themselves and their habitations.
These most ancient people, whilst they were in the
world, dwelt in tents; wherefore now also they
dwell in them. But let us bend our way to the
south, where the wiser of them are, that we may
meet some one with whom we may converse. As
I went on, I saw at a distance three boys and three
girls sitting at the door of a certain tent ; but as
we approached, they appeared like men and wo
men of a middle stature. And the.angel said, All
the inhabitants of this mountain appear at a dis
tance as infants, because they are in a state of
innocence, and infancy is the appearance of inno
cence. These men, on seeing us, ran towards us,
and said, Whence are you, and how came you
hither ? Your faces are not of the faces of our
mountain. But the angel, in reply, told them, that
we had approached through the forest by permis
sion, and what the cause of our coming was. On
hearing this, one of the three men invited and in
troduced us into his tent. The man was clad in a
coat of a blue color, and a tunic of white wool ;
and his wife was dressed in a purple gown, and,
under it, a tunic about the breast, of fine linen
wrought in needlework. And because there was
in my thought a desire of knowing what marriages
were amongst the most ancient people, I looked by
turns on the husband and wife, and observed as it
were the unity of their souls in their faces ; and I
said, You two are one : and the man answered, We
are one ; her life is in me, and mine in her : we are
two bodies, but one soul ; the union between us is
like that of the two tents in the breast, which are
called the heart and the lurfgs ;¦ she is my heart,
and I am her lungs ; but as by heart we here under
stand love, and by lungs wisdom, she is the love of
my wisdom, and I am the wisdom of her love ;
wherefore her love from without veils my wisdom,
and my wisdom from within is interiorly in her
love ; hence, as you said, there is an appearance of
•tlie unity of our souls in our faces. I then asked,
If such union exist, can you look at any other
woman than your own ? And he replied, I can ;
but as my wife is united to my soul, we both look
together, and then nothing of lust can enter ; for
whilst I look at the wives of others, I look at them
by my own wife, whom alone I love ; and because
this my wife has a perception of all my inclinations,
she, as an intermediate, directs my thoughts, and
removes every thing discordant, and therewith im
presses cold and horror for every thing unchaste ;
to us here it is as impossible to look upon the wife
of any companion from lust, as to look from the
shades of Tartarus upon the light of our heaven ;
therefore there is not given with us any idea of
thought, and still less any expression of speech,
for the allurements of libidinous love. He. could
not - utter " whoredom," because the chastity of
their heaven strove against it. The angel who
conducted me then said to me, You hear now the
•peech of the angels of this heaven, that it is the
speech of wisdom, because they speak from causes.
After this I looked around, and I saw their tent as

overlaid with gold ; and I asked, Whence is this ?
He replied, It is from a flaming light, which glitters
like gold, irradiates and tinges the curtains of our
tent, whilst we are in discourse concerning conju
gial love; for the. heat from our sun, which in its
essence is love, then bares itself, and tinges the
light, which in its essence is wisdom, with its own
color, which is golden ; and this takes place be
cause conjugial love, in its origin, is the sport of
wisdom and love, for the man was born to. be wis
dom, and the woman to be the love of the man's
wisdom ; thence are the delights of that sport in
conjugial love and from it, between us and our
wives. We have here seen clearly for thousands of
years, that those delights, as to quantity, degree',
and virtue, are excellent and eminent according to
the worship of the Lord Jehovah with us, from
whom that heavenly union, or that heavenly mar
riage, which'is of love and wisdom, flows in. As
he spake these words, I saw a great light upon the
hill in the midst among the tents; and I asked,
Whence is that light ? And he said, It is from the
sanctuary of the tent of our worship. And I asked,
whether it was permitted to approach. And he
said, that it was permitted : and I approached, and
saw the tent without and within, altogether ac
cording to the description of the [tent] tabernacle,
which was built for the sons of Israel in the desert,
the form whereof was shown to Moses upon Mount
Sinai, Exod. xxv. 40, and xxvi. 30. And I asked,
What is within in that sanctuary, whence there is so
great a light ? And he replied, It is a tablet with
this inscription, The covenant between Jeho
vah and the heavens : he said no more. And
as we were then in readiness to depart, I asked,
Did any of you, while you were in the natural
world, live with more than one wife ? He replied,
that he knew not one ; for we could not think of
more ; those who have so thought have told us, that
instantly the heavenly blessedness of their souls,
receded from the inmost to the outermost of their
bodies, even to the nails, and together with them
the honors of manhood ; these, when this was per
ceived, were banished the land. After these words,
the man ran to his tabernacle, and returned with a
pomegranate, in which was an abundance of seeds
of gold ; and he gave it, and I brought it away,
and it was a sign to me that we had been with
those who lived in the golden age. And then,
after a salutation of peace, we departed, and re
turned home. — C. L. 75.
Marriages of the Men of the Silver Age.
1360. The next day the same angel came to me,
and said, Do you wish that I should lead and attend
you to the people who lived in the silver age or
period, that we may hear from them concerning
the marriages of their time ? And he said, Neither
is access to be had to these but under the auspices
of the Lord. I was in the spirit as before, and
accompanied my conductor, first to a hill on the
confines between the east and the south ; and
while we were on its declivity, he showed me a
great extent of country ; and we saw at a distance
an eminence as of a mountain, between which and
the hill upon which we stood was a valley, and be
hind it a plain, and from this an acclivity rising
gently : we descended the hill to pass the valley^
and we saw here and there on each side wood and
stone carved into figures of men, and of various
beasts, birds, and fishes ; and I asked the angel»
What are these ? Are they idols ? And he replied,
By no means ; they are configurations representa
tive of various moral virtues, and of spiritual truth*:

292

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

the people of that age possessed the science of
correspondences, and every man, beast, bird, and
fish, corresponds to some quality ; therefore each
carved thing represents some particular of virtue
or truth, and many together represent virtue itself
or truth itself in a common extended form ; these
are what in Egypt were called hieroglyphics. We
proceeded through the valley, and as we entered
the plain, we saw horses and chariots, horses sad
dled and bridled, and chariots of different forms,
some carved like eagles, some like whales, and
some like stags with horns, and like unicorns, and
likewise beyond them some carts, and around, at
the sides, stables; and as we approached, both
horses and chariots disappeared, and in their stead
we saw men, pairs and pairs, walking, conversing
and reasoning. And the angel said to me, The
different species of horses, chariots, and stables,
seen at a distance, are appearances of the rational
intelligence of the men of that age ; for horse,
from correspondence, signifies the understanding
of truth, chariot the doctrine thereof, and stables
instructions ; you know that in this world all things
appear according to correspondences. But we
passed by these things, and ascended by a long
acclivity, and at length saw a city, which we en
tered ; and in walking through the streets and
places of public resort, we observed the houses ;
they were so many palaces, built of marble, with
steps of alabaster in front, and at the sides of the
steps pillars of jasper : we saw also temples of a
precious stone of the color of sapphire and lapis
lazuli. And the angel said to me, Their houses
are of stones, because stones signify natural
truths, atod precious stones spiritual truths ; and
all they who lived in the silver age had intelligence
from spiritual truths, and therefrom in natural
'truths ; the like also is signified by silver. As we
looked through the city, we saw here and there
pairs and pairs ; and as they were husbands and
"wives, we expected to be invited somewhere ; and
whilst this was in our minds, as we were passing
(by, we were called ' back by two into then- house,
•and we ascended and entered ; and the angel,
tspeaking for me, explained to them the cause of
¦ our coming to this heaven, that it was for the sake
¦of instruction concerning marriages with the an-
•cients, from whom, says he, you here are. And
'.they replied, We were from a people in Asia, and
'the study of our age was the study of truths, by
which we had intelligence ; this study was the
-study of our souls and minds ; but the study of
our bodily senses was the representations of truths
in forms, and the science of correspondences con
joined the sensuals of our bodies with the percep
tions of our minds, and gained for us intelligence.
On hearing this, the angel requested them to say
something of their marriages : and the husband
„.'said, There is a correspondence between spiritual
marriage, which is of truth with good, and natural
marriage, which is of a man with one wife ; and as
we have studied correspondences, we have seen
that the church, with its truths and goods, can by
¦no means be given but with those who live in love
truly conjugial with one wife ; for the marriage of
good and truth is the church with man : where
fore all we who are here say, that the husband is
'truth, and his wife is good, and that good cannot
love any truth but its own, neither can truth in re
turn love any good but its own ; if any other were
loved, internal marriage, which makes the church,
would perish, and there would be only external
marriage, to which idolatry, and not the church,
'Corresponds : therefore marriage with one wife we

call sacredness ; whereas if it should have place
with more than one among us, we should call it
sacrilege. After he had said these things, we were
introduced into an antechamber, where were many
devices on the walls, and small images as it were
molten1 of silver ; and I asked, What are these ?
And they said, They are pictures and forms repre
sentative of several qualities, characteristics, and
enjoyments, which are of conjugial love; these
represent unity of souls, these conjunction of
minds, these concord of bosoms, these the delights
thence arising. As we looked around, we saw as
it were a rainbow upon the wall, consisting of three
colors, purple, blue, and white ; and we saw how
the purple color passed the blue, and tinged the
white with an azure color, and that this color
flowed back through the blue into the purple, and
elevated the purple into a brightness as of flame :
and the husband said to me, Do you understand
these things? and I replied, Instruct me ; and he
said, the purple color, from its correspondence, sig
nifies the conjugial love of the wife, the white
color the intelligence of the husband, the blue
color the beginning of conjugial love in the hus
band's perception from the wife, and the azure
color, with which the whiteness was tinged, conju
gial love then in the husband ; this color, flowing
back through the blue into the purple, and elevat
ing it into a brightness as of flame, signifies the
conjugial love of the husband flowing back to the
wife; such things are represented on these walls,
while from meditation on conjugial love, its mutual,
successive, and simultaneous union, we view with
eager attention the rainbows there painted. To
this I replied, These things are more than mystical
at this day, for they are appearances representa- •
tive of the arcana of the conjugial love of one man
with one wife. And he replied, They are so ; yet
to us here they are not arcana, and hence not mys
tical. When this was said, there appeared at a
distance a chariot drawn by small white horses ;
and when it was seen, the angel said, That chariot
is a sign to us to depart : and then, as we were
descending the stairs, our host gave us a cluster
of white grapes adhering to the vine leaves ; and
behold, the leaves were made silver, and we brought
them away as a sign that we had conversed with
the people of the silver age. — C. L. 76.
Marriages of the Men of the Copper Age.
1361. The next day, the conducting and attend
ant angel still came and said, Make yourself ready,'
and let us go to the inhabitants of heaven in the
west, who are of the men that lived in the third
period, or the copper age ; their habitations are
from the south over the west to the north, but not
into it. And having made myself ready, I attend
ed him, and we entered their heaven from the
southern side ; and a magnificent grove of palm
trees and laurels was there : we passed through
this, and then, on the very confines of the west, we
saw giants, twice as tall as ordinary men. They
asked us, Who let you- in through the grove ? The
angel said, The God of heaven. And they replied,
We are guards to the ancient western heaven, but
pass ye on. And we passed on, and from an ele
vation we saw a mountain rising even to the clouds,
and between us and the mountain a number, of vil
las, with gardens, groves and plains intermixed;
and we passed through the villas even to the moun
tain, which we ascended ; and behold, its summit
was not a point, but a plain, and upon it was a spa
cious and extensive city : and all the houses of ihe
city were built of the wood of resin trees, and

WRITINGS OF EMANUEL SWEDENBORG.

293

their roofs were made of rafters; and I asked,
Why are the houses here of wood ? The angel
replied, Because wood signifies natural good, and
in this good were the men of the third age of the
earth ; and as copper also signifies natural good,
therefore the age in which they lived was1 named
by the ancients from copper : there are here also
sacred buildings constructed of the wood of the
olive, arid in the midst of them is the sanctuary,
where, in an ark, lies the Word given to the inhab
itants of Asia before the Israelitish Word, the his
torical books of which are called the Wars of
Jehovah, and the prophetical books called Enun
ciations, both mentioned by Moses, Numb. xxi.
14, 15, and 27-30 ; this Word at the present day
is lost in the kingdoms of Asia, and is retained
(reservatam) only in Great Tartary. And then the
angel led me to one of the sacred buildings, and
we looked in and saw in the midst of it that sanc
tuary, the whole in the brightest light ; and the an
gel said, That light is from that ancient Asiatic
Word, for all divine truth in the heavens gives
forth light. As we were going out of the sacred
building, we heard that it had been told in the city,
that two strangers were there, and that they were
to be examined whence they were, and what was
their business here ; and immediately one of the
public officers ran to us, and took us before the
judges'; and to the question, whence we were, and
what was our business, we replied, We have passed
the grove of palm trees, and also the abodes of
the giants, who are the guards of your heaven, and
afterwards the region of villas ; from which you
may conclude that we have come here, not of our
selves, but of the God of heaven ; and the business
on which we have come is, to be instructed con
cerning your marriages, whether they are mono-
gamical or polygamical. And they replied, What
are polygamical marriages ? Are they not scorta
tory ? And then the judges deputed an intelligent
person to instruct us in his own house on this busi
ness ; and he, in his house, placed his wife next
himself, and spoke thus ; We possess, preserved
among us, precepts concerning marriages, from the
>primeval or most ancient people, who were in love
truly conjugial, and thence eminently in the virtue
and potency of that love while in the world, and
are now in a most blessed state in their own heav
en, which is in the east : we are their posterity,
and they, as fathers, have given us, as their sons,
canons of life, amongst which is this concerning
marriages : " Sons, if you wish to love God and
your neighbor, and if you wish to grow wise and
''be happy to eternity, we counsel you to live mar
ried to one wife ; if you recede from this precept,
every heavenly love will fly from you, and there
with internal wisdom, and you will be exterminat
ed." This precept of our fathers we have obeyed
as sons, and have perceived its truth, which is, that
so far as any one loves his consort alone, so far he
becomes^heavenly and internal ;' and that so far as
any one does not love his consort alone, so far he
becomes natural and external ; and this man loves
nothing but himself and the images of his own
mind, and is mad and foolish. From these things
it is, that we all in this heaven live married to one
wife ; and because we are such, all the borders of
our heaven are guarded against polygamists, adul
terers, and whoremongers ; if polygamists invade,
' -they are cast out into the darkness of the north ;
if adulterers, they are cast out into the fires of
the west ; and if whoremongers, they are cast out
into the delusive lights of the south. On hearing
this, I asked what he understood by the darkness

of the north, the fires of the west, and the delu
sive lights of the south ? He answered, that the
darkness of the north was dulness of mind and
ignorance of truths ; that tlie fires of the west were
loves of evil ; and that the delusive lights of the
south were falsifications of truth, which are spir
itual whoredoms. After this, he said, Follow me
to our treasure house ; and we followed him, and he
showed us the scriptures of the most ancient peo
ple, that they were on tablets of wood and stone,
and afterwards on polishes tables of wood ; and
that the second age wrote their writings on parch
ments ; and he brought me one, on which were the
canons of the people of the first age written out
from their tables of stone; among which was also
the precept concerning marriages. Having seen
these and other memorable things of the earliest
antiquity, the angel said, It is now time for us to
go ; and then our host went out into the garden,
and plucked from a tree some small branches,
and bound them together, and gave them to us,
saying, .These branches are from a tree, which is
a native of or peculiar to our heaven, the juice of
which has the fragrance of balsam. We brought
them down with us, and descended by the way
near the east, which was not guarded; and behold,
the branches were changed into shining brass, and
the highest points of them into gold, as a sign that
we had been with a nation of the third age, which
has its name from copper or brass. — C. L. 77.
Marriages of the Men of the Iron Age.
1362. After two days, the angel again spoke
with me, saying, Let us complete the ages ; the
last age remains, which has its name from iron ;
the people of this age dwell in the north, on the
side of the west, in the inner parts or breadth
wise ; all these are of the old inhabitants of Asia,
with whom was the ancient Word, and worship
from it ; consequently they were before the advent
of our Lord into, the world. This is evident from
the writings of the ancients, in which those times
are so named. These ages are understood by the
statue seen by Nebuchadnezzar, whose head was
of gold, the breast and arms of silver, the belly
and thighs of brass, the legs of iron, and the feet
of iron and also clay, Dan. ii. 32, 33. These things
the angel said to me in the way, which was con
tracted and anticipated by changes of state induced
in our minds according to the genius of the inhab
itants whom we passed ; for spaces and thence dis
tances in the spiritual world are appearances ac
cording to the states of minds. When we lifted
up our eyes, behold, we were in a forest consisting
of beeches, chestnuts and oaks ; and when we
looked around, bears were seen on the left, and
leopards on the right ; at which when I wondered,
the angel said, Thoy are not bears nor leopards,
but they are men, who guard these inhabitants of
the north ; by their nostrils they perceive the spheres
of the life of those who pass by, and rush on all
that are spiritual, because the inhabitants are nat
ural : they who only read the word, and imbibe
thence nothing of doctrine, appear at a distance -
like bears ; and they who thence confirm falses, .
appear like leopards ; but they, on seeing us, turned
away, and we passed by. , Beyond the forest .
there appeared thickets, and afterwards grassy
plains divided into, areas, and encompassed with
box : beyond these the earth declined into a valley, .
wherein were many cities ; we passed by some of
them, and entered into one that was large ; its ;
streets were irregular, and so were the houses ; ,
these were built of bricks, with beams laid between,,

294

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

and plastered ; in the places of public resort were
consecrated buildings of hewn limestone, the un-
derstructure of which was below the earth, and
the superstructure above : we went down into one
of them by three steps, and saw round about on
the walls idols in various forms, and a crowd on
their knees adoring them ; in the middle of the
building was a company, above whom the tutelary
god of that city stood, taller by the head. As we
went out, the angel said to me, Those idols,
with the ancients who lived in the silver age, as
above described, were images representative of
spiritual truths and of moral virtues : and when
.the science of correspondences was forgotten and
extinct, those images first became objects of wor
ship, and were afterwards adored as deities, and
hence has come idolatry. When we were come
out of the consecrated building, we examined the
men and their clothing ; they had faces as of steel,
of a grayish color ; and they were clothed like
comedians, with mantles round about the loins,
hanging from a tunic drawn close at the breast ;
and on their heads were caps of twisted stuff,
shaped like seamen's caps. But the angel said,
Enough of this ; let us seek some instruction con
cerning the marriages of the people of this age :
and we entered into the house of a person of rank,
who wore on his head a turreted cap ; he received
us kindly, and said, Come in, and let us converse
together. We entered into the vestibule, and
there sat down ; and I asked him concerning the
marriages of this city and country : and he said,
We do not live with one wife, but some with two
and three, and some with more, because variety,
obedience and honor as of majesty delight us ; and
these we have from our wives, if they are many ;
with one wife there would be no pleasure from
variety, but disgust from sameness ; nor flattering
courteousness from obedience, but disquietude
from equality ; nor satisfaction from dominion and
honor thence, but vexation from disputes concern
ing superiority : and what is a woman ? Is she
not born subject to the will of the man; to serve,
and not to rule ? Wherefore here every husband
in his own house has, as it were, royal majesty ;
and because this is of our love, it is also the bless
edness of our life. But I asked, Where then is
conjugial love, which from two souls makes one,
and conjoins minds, and renders man blessed ?
This love cannot be divided ; if divided, it becomes
a heat which effervesces and passes away. To
¦this he replied, I do not understand what you say ;
what else makes man blessed, but the emulation
•of wives contending for the honor of the husband's
highest favor ? As he spoke these words, a man
entered into the women's apartment, and opened
tlie two doors ; but there flowed out thence some
what libidinous, which stank like mire ; this was
from polygamical love, which is connubial, and at
the same time scortatory : wherefore I rose up and
.shut the doors. Afterwards I said, How can ye
isubsist upon this earth, when you have no love
vtruly conjugial, and also when you worship idols ?
iHe replied, As to connubial love, we are so very
jealous of our wives, that we do not suffer any one
to enter farther within our houses than the vesti
bule : and because there is jealousy, love must be
-there : as to idols, we do not worship them ; but
-we are not able to think of the God of the universe,
except by means of appearances presented to our
eyes ; for we cannot elevate our thoughts above
the sensuals of the body, nor think of God above
the objects of bodily vision. I then asked again,
.Are not your idols of divers forms ? How then

can they cause in you the vision of one God ? He
replied, This is a mystery to us ; somewhat of the
worship of God lies hidden in each form. Aiid I
said, You are merely corporeal sensual ; you have
not a love of God, nor a love of a consort of spirit
ual origin ; and these loves together form man,
and from sensual make him heavenly. As I
spake these words, there appeared through the
gate, as it were, lightning; and I asked, What
is this? He said, Such lightning is to us a sign
that there will come the Ancient from the east,
who teaches us concerning God, that he is one,
alone omnipotent, who is the first and the last;
he also admonishes us not to worship1 idols, but
only to look at them as images representative of
the virtues proceeding from the one God, which
together form his worship ; this Ancient ohe is our
Angel, whom we revere, and to whom we hearken ;
he comes to us, and raises us up, when we are fall
ing into obscure worship of God, from fantasy
respecting images. Having heard these things,
we went out of the house and the city, and on the
way, from what we had seen in the heavens, we
came to these conclusions concerning the circle
and the progression of conjugial love : concerning
the circle, that it had passed from the east into
the south, from the south into the west, arid from
thence into the north-; and concerning the pro
gression, that it had decreased according to its pas
sage through the circle, viz. that in the east'it was
heavenly, in the south spiritual, in the west natural,
and in the north sensual ; and also tint it had
decreased in a like degree with the love and the
worship of God ; from which it was concluded,
that this love in the first age was as gold, in the
second as silver, in the third as brass, and in tlie
fourth as iron, and that at length it ceased. And
on this occasion the angel, my guide and compan
ion, said, Nevertheless, I cherish the hope, that
this love will be raised up by the God of heaven,
who is the Lord, because it is capable of being
raised up again. — C. L. 78.
They who are in Love truly conjugial, feel
and see themselves a united Man.
1363. From those who have lived for ages with
their consorts in heaven I have heard it testified,
that thay feel themselves thus united, the husband
himself with the wife, and the wife herself with
the husband, and each feels himself or herself in
the other mutually and interchangeably, as also in
the. flesh, although they are separate. The cause
of this phenomenon, rare upon earth, that the
unition of their souls and minds is felt in their
flesh, they said was this, because the soul not only,
makes the inmosts of the head, but also the inmosts
of the body ; in like manner the mind, which is
mediate between the soul and the body ; which,
although it appears to be in the head, is yet also,,
actually in the whole body ; and they said, that
thence it is, that the acts, which the soul and mind
intend, flow in an instant from the body ; alsothat
it is thence, that themselves, after the rejectiftl of
the body in the former world, are perfect' men..
Now, because the soul and the mind adjoin them
selves closely to the flesh of the body, in order that
they may operate and produce their effects, it fol
lows, that the unition of the soul and mind with a
consort is felt also in the body as one flesh.
1364. That conjugial love is an effort to con
junction in bosoms, is because the bosom is a pub
lic place of assembly, and, as it were, a royal
court, and the body as a populous city around it.
That the bosom is as a public place of assembly,

WRITINGS OF EMANUEL SWEDENBORG.

295

is because all things, which are determined by the
soul and mind into the body, first flow into the
bosom : that it is as a royal court, is because the
dominion over all things of tlie body is there ; for
there are the heart and lungs, and the heart reigns
by means of the blood, and the lungs by means of
respiration, every where : that the body is as a
populous, city around them, is manifest. When,
therefore, the souls and minds of consorts are
united, and love truly conjugial unites them, it
follows that this lovely union flows into their
bosoms, and through these into their bodies, and
cayses an effort to conjunction : and the more,
bpcause conjugial love determines the effort to its
ultimates, for completing its happy pleasantnesses ;
and because the bosom is in the place where the
two ways, meet, it is manifest whence it is, that
conjugial love has found the seat of its delicate
sense there. — C, L. 178, 179.
1365. From the universal marriage of good
and truth is derived the conjugial love between a
husband and a wife, the husband being so created
as to be the understanding of truth, and the wife
being so created as to be the will of good, conse
quently the husband to be truth, and the wife to
be good, thus that both may be truth and good in
their form, which form is man (homo), and the
image of God ; and whereas it is ordained from
creation, that truth should be of good and good of
truth, thus mutually and interchangeably, there
fore there cannot be given one truth united to two
diverse goods,, and vice versa ; nor can there be
given one understanding united to two diverse
wills, and vice versa; thus neither can there be
given one man, who is a spiritual man, united to
two .diverse churches, nor, in like manner, one
man (vir) intimately united to two women ; inti
mate unition is as of the soul and heart, the. soul
of the wife is the man, and the heart of the man is
the wife ; the man communicates and conjoins his
soul to the wife by actual love, the soul being con
tained in his semen, and the wife receives it in her
heart ; hence the two become one, and then all and
singular the things of the body of the one, look
each to its mutual [principle] in the body of the
other : this is genuine marriage, which can only
be given between two ; for it is ordained from
creation, that all things of the man, as well of his
mind as of his body, should have each their mutual
[principle] in the mind and body of the wife, and
thence that the most singular things should mutu
ally look to each other, and will to be united :
and from this aspect and effort exists conjugial
love. All things which are in the body, which are
c-illed members, viscera, and organs, are. no other
than natural corporeal forms corresponding to the
spiritual forms of the mind, whence all and singu
lar the things of the body so correspond to all and
singular the things of the mind, that whatsoever
the, mind wills and thinks, the body acts in an
instant at its nod ; when, therefore, two minds act
as one, then also the two bodies are potentially so
united, that they are no more two, but one flesh;
to will to become one flesh is conjugial love, and
that love is such as is the quality of that will. It
is allowed to confirm this by a wonderful circum
stance, which has place in, the heavens ; there are
married partners there who are in such conjugial
love, that both can be one flesh, and also are one
when they will, and then they appear as one man.
I have seen and discoursed with them, and they
said, that they have one life, and that they are as
the life of good in truth, and the life of truth in
good, and that they are as the pairs in man, namely,
as the two hemispheres of the brain encompassed

with one meniux, the two ventricles of the heart
within, a common covering, and in like manner the
two lobes of the lungs, which, although they are-
two, yet are one as to life, and as to the exercises-
of, life, which are uses : they said that their life,
thus conjoined, is full of heaven, and that it is the
very life of heaven, with its infinite beatitudes, by
reason that heaven also is such, from the marriage
of the Lord therewith ; for all the angels of heaven
are in the Lord, and the Lord in them.  i. E.
1004. 1366. I also spake with the angels concerning
conjugial love, or that which exists between two
conjugial partners who love one another, that it is -
the inmost of all loves, and such that partner sees
partner in mind (animus) and mind (mens), so that
each partner has the other in himself or herself,
that is, that the image, nay, the likeness of the
husband is in the mind of the wife, and the image
and likeness of the wife is in the mind of the
husband, so that one sees the other in himself, and
they thus cohabit in their inmosts. This was
represented by angelic ideas, which cannot be
expressed by words. — & D. 4408.
Marriages induce upon Souls and Minds other
Forms.
1367. That marriages induce upon the souls
and minds other forms, cannot be observed in the
natural world, because souls and minds there are
encompassed with a material body, and through
this the mind rarely shines ; and men of this age
also, more than the ancients, learn from infancy to
induce expressions upon their faces, by means of
which they hide deeply the affections of the mind,
which is the cause, that the forms of minds, as
they are before marriage and as they are after
marriage, are not distinguished between: that,
nevertheless, the forms of souls and minds after
marriage are different from what they were be
fore it, appears manifestly from the same forms in
the spiritual world ; for they are then spirits and
angels, who are nothing else than minds and souls
in a human form, stripped of their coverings, which
were composed of elements in the waters and
earths, and of exhalations thence scattered around
in the air, which being cast off, the forms of the
minds, as they had been inwardly in their bodies,
are conspicuous, and then it is clearly seen, that
they are of one kind to those who live in marriage,
and of another to those who do not. In general,
consorts have an interior comeliness of face, for
the man draws from the wife the beauteous redness
of her love, and the wife from the man the shining
brightness of his wisdom ; for two consorts there
are united as to souls ; and besides, there appears
in each a human fulness. This is the case in
heaven, because there are no marriages elsewhere.
— C. L. 192.
The Woman is actually formed into a Wife
according to the Account of the Creation.
1368. In this book it is said that the woman
was created out of the rib of the man, and that the
man, when she was brought to him, said, This
is bone of my bones, and flesh of my flesh, and
she shall be called Ishah, because she was taken ¦
out from Ish, the man, ii. 22-24 ; by rib of the
breast, in the Word, nothing else is signified in
the spiritual sense but natural truth ; this is signi
fied by the ribs which the bear carried between
his teeth, Dan. vii. 5; for by bears are signified
those who read the Word in the natural sense, and
see truths therein without understanding ; by the
breast of man is signified that essential and proper
thing, which is distinguished from the breast of

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

woman ; this is wisdom, for truth sustains wisdom,
as the rib sustains the breast; these things are
signified, because it is the breast in which all
things of man are as in their centre. From these
things it is evident, that the woman was created
out of the man by transcription of his proper wis
dom, which is, out of natural truth, and that the
love of this was transferred from the man into
the woman, in order that there might become con
jugial love ; and that this was done, that there
may not be in the man the love of himself, but the
love of the wife ; who, from the disposition innate
in herself, cannot do otherwise than convert the
-love of himself with the man, into his love to her
self; and I have heard that this is done from the
wife's love itself; neither the man nor the wife
being conscious of it; thence it is, that no one
can ever truly conjugially love his consort, who
from the love of self is in the pride of his own in
telligence. After this arcanum of the creation of
the woman from the man is understood, it may be
seen, that the woman is as it were created or
formed in like manner from the man in marriage,
and that this is done by the wife, or rather by
means of the wife by the Lord, who infuses into
women inclinations for so doing ; for the wife re
ceives into herself the image of the man, by her
appropriating to herself his affections ; and by her
conjoining the internal will of the man with her
own, concerning which it follows ; and also by her
devoting to herself the offsets (propagines) of his
soul, concerning which also it follows. From
these things it is manifest, that a woman is formed
into a wife, according to the description, in the
book of Creation, interiorly understood, by means
of such things as she takes out of the husband and
his breast, and inscribes on herself. — C. L. 193.
1369. I was once in the midst of angels, and
heard their discourse ; the discourse was concern
ing intelligence and wisdom, that man does not
perceive otherwise than that both are in himself,
and thus that whatever he thinks from the under
standing, and intends from the will, is from him
self; when yet not a particle of it is from man,
except the faculty of receiving the things, which
are of the understanding and the will, from God.
And because every man from nativity inclines to
love himself, lest man, from the love of himself
and from the pride of his own intelligence, should
perish, it was provided from creation, that that
love of the man should be transcribed into the
wife, and should be implanted in her from nativity,
in order that she may love the intelligence and
wisdom of her man, and thus the man ; wherefore
the wife continually attracts the pride of the proper
intelligence of her man to herself, and extinguishes
it with him, and vivifies it with herself, and thus
turns it into conjugial love, and fills it with pleas
antnesses above measure : this is provided by the
Lord, lest the pride of his own intelligence should
infatuate the man even so far as that he should
believe, that he understands and is wise from him
self and not from the Lord, and thus wish to eat
from the tree of the knowledge of good and evil,
and thence believe himself like unto God, and also
God, as the serpent, which was the love of one's
own intelligence, said and persuaded ; wherefore
! man after the eating was cast out of paradise, and
the way to the tree of life was guarded by a
cherub. Paradise spiritually is intelligence ; to
eat from the tree of life is, spiritually, to under
stand and be wise from the Lord ; and to eat from
the tree of the knowledge of good and evil is,
spiritually, to understand and be wise from self. —
C. L. 353.

Conjugial Love perfected to Eternity.
1370. Because love truly conjugial endures to
eternity, it follows, that the wife becomes more and
more a wife, and the husband more and more a
husband: the. cause itself is, that in the marriage
of love truly conjugial, each becomes a more and
more internal man, for that love opens the interiors
of their minds, and as these are opened, man be
comes more and more a man (homo), and to be
come more a man, with the wife is to become more
a wife, and with the husband it is to become more
a husband. I have heard from the angels, that a .
wife becomes more and more a wife, as the hus
band. becomes more and more a husband, but not
so reversedly ; but it rarely if ever is wanting but
that a chaste wife loves the husband, but that there
is wanting a loving in return by the husband ; and
that this is wanting because of no elevation of wis
dom, which alone receives the love of the wife. — •
C. L. 200.
1371. It has been shown to me how the delights
of conjugial love advance to heaven. The pro
gression of the delights of conjugial love towards
heaven was into blessednesses and happinesses con
tinually more and more, till they became innumer
able and ineffable ; and as they advanced more
interiorly into the more innumerable and ineffable,
they advanced even to the very blessednesses and
happinesses of the inmost heaven, or of the heaven
of innocence, and this by the most perfect freedom ;
for all freedom is from love, thus the most perfect
freedom is from conjugial love, which is' heavenly
love itself. — H. H. 386.
1372. They who are in love truly conjugial,
after death, when they become angels, return -into
youth and adolescence ; the males, however worn
out with age, become young men ; and the wives,
however worn out with age, become young women ;
each conjugial partner returns into the flower and
into the joys of the age in which love conjugial
begins to exalt the life with new delights,'and to
inspire sportiveness for the sake of prolification:
into this state, first exteriorly, afterwards more and
more interiorly to eternity, comes the man who had
fled adulteries as sins, and was inaugurated by
the Lord into conjugial love whilst he lived in the
world. Inasmuch as they are always growing
young more interiorly, it follows that lOve truly
conjugial increases and enters into its delights
and satisfactions, which were provided for it from
the creation of the world, and which are the de
lights and satisfactions of the inmost heaven aris
ing from the love of the Lord towards heaven and
the church, and thence from the love of good and
truth between each other, from which loves is de
rived every joy in the heavens. The reason why
man thus grows young in heaven, is, because he
then enters into the marriage of good and truth,
and there is in good an effort of continually loving
truth, and in truth there is an effort of continually
loving good, and then the wife is good in its form,
and the man is truth in its form : from that effort
man puts off all the severity, sadness and dryness
appertaining to age, and puts on the liveliness,
gladness and freshness of youth, from which the
effort lives and becomes joy. It has been told me
from heaven that they have then a life of love,
which cannot otherwise be described, than as being
the life of joy itself. — A. E. 1000.
Every One is in Wisdom and Intelligence in
Proportion to Conjugial Love.
1373. That the faculty of being wise increases
with those who are in love truly conjugial, is be

WRITINGS OF EMANUEL SWEDENBORG.

297

cause this love with consorts is from wisdom and
according to it ; also because the sense of this love
is the touch, and this is common to all the senses,
and also full of delights ; thence it opens the inte
riors of minds, as it opens the interiors of the
senses, and with them the organic things of the
iwhole body. Thence it follows, that those who
are in that love, love nothing more than to be wise ;
for man is wise as far as the interiors of his mind
are opened.— C. L. 211.
1374. Man has intelligence and wisdom in the
same proportion and quality as is the proportion
and quality of conjugial love with him ; the reason
is, because conjugial love descends from the love
of good and truth, as an effect from its cause, or
as what is natural from its spiritual principle, and
from the marriage of good and truth the angels of
the three heavens also have all their intelligence
and wisdom : for intelligence and wisdom is. noth
ing else but the reception of light and heat from
the Lord as a sun, that is, the reception of divine
truth, conjoined with divine good, and of divine
good conjoined with divine truth, thus it is the
mafriage of good and truth from the Lord That
it is so, has manifestly appeared from the angels
in the heavens, who, when separated from their
conjugial partners, are indeed in intelligence, but
not in wisdom, whereas, when they are with their
conjugial partners, they are also in wisdom, and,
what I wondered at, as they turn the face each to
his conjugial partner, so far they are in a state of
wisdom, for -the conjunction of truth and good is
effected in the spiritual world by aspect, and the
wife there is good, and the man is truth, where
fore as truth converts itself to good, so it is vivi
fied. By intelligence and wisdom is not meant
ingenuity of ratiocinating concerning truths and
goods, but the faculty of seeing and understanding
truths and goods, which faculty man has from the
Lord. — .#.£.998.
True Marriage regards what is eternal.
1375. That those, who are in love truly conju
gial, regard what is eternal, is because there is
eternity in that love ; and its eternity is from this,
because that love with the wife and wisdom with
the husband; increases to eternity, and in the in
creasing or progression consorts enter more and
more deeply into the blessednesses of heaven, which
their wisdom and the love of it at the same time
store up in themselves ; wherefore, if the idea of
eternal should be rooted out, or from any accident
escape from their minds, it would be as if they
were cast down from heaven. What state con
sorts in heaven have, when the idea of eternal
. falls out of their minds, and the idea of temporary
falls in in its place, came into open view with
me from this experience: Once, from permission
given, two consorts were with me from heaven,
and at that time the idea of eternal concerning
marriage was taken from them, by a certain worth
less spirit speaking cunningly ; which being taken
away, they began to wail, saying, that they could
live no longer, and that they felt a wretchedness
which they never -felt before ; which being per-
¦ ¦¦¦ ceived by their fellow-angels in heaven, the worth
less spirit was removed and cast down ; when this
was done, the idea of eternal instantly returned to
i them, from which they were gladdened with glad
ness of heart, and most tenderly embraced each
other. Besides this, I have heard two consorts,
who concerning their marriage now cherished the
idea of eternal, now the idea of temporary, the
reason was, because there was in them an internal
38

dissimilitude; these, when they were in the idea
of eternal were mutually gladdened, but when in
the idea of temporary, they said, There is no
longer marriage, and the wife, I am no longer. a
wife, but a concubine ; and the man, I am no lon
ger a husband, but a whoremonger ; wherefore,
while the internal dissimilitude was open to them,
the man departed from the woman, and the woman
from the man ; but afterwards, because each had
the idea of eternal concerning marriage, they were
consociated with partners of similitude. From
these things it may be clearly seen, that those,
who are in love truly conjugial, regard what is
eternal, and that, if this escapes from toe inmosts
out of the thought, they are disunited as to conju
gial love, not, however, at the same time as to
friendship, for this dwells in externals, but the for
mer in internals. The like is in marriages upon
earth ; consorts there, while they love each other
tenderly, think of what is eternal concerning the
marriage covenant, and nothing at all concerning
its end by death ; and if they do think concerning
this, they grieve ; still are comforted with hope
from the thought of its continuation after their
decease. — C. L. 216.
The Nature of the Intelligence of Women and
Men.
1376. The intelligence of women in itself is
modest, elegant, pacific, yielding, soft, tender;
and the intelligence of the men in itself is grave,
harsh, hard, high spirited, fond of licentiousness.
That such are women, and such are men, is very
manifest from the body, the face, the sound of the
voice, the discourse, the gesture, and the manners
of each; from the bodt, in that the men are hard
in skin and flesh, but the women soft ; from the
eace, in that the men are of a harder, more reso
lute, rougher, more yellow, also of a bearded, thus
more unbeautiful, face, but the women, of a softer,
more yielding, more tender, fairer face, and thence
are beauties ; from the sound of the voice, in
that with the men it is grave, but with the women
delicate ; from the discourse, in that with the
men it is fond of licentiousness, and high spirited,
but with women, modest and pacific ; from the
gesture, in that with the men it is bolder and
firmer, but with the women, fainter and weaker ;
from the manners, in that with the men they are
more disorderly, but with women more elegant.
How much the genius of men differs from the
genius of women by nativity itself, was clearly
manifest to me, from boys and girls seen in their as
semblings ; I have seen these assemblings through
a window several times, in a large city, on a pub
lic square, in which upwards of twenty in a day
assembled themselves ; there the boys, according
to the disposition connate with them, played to
gether by making tumult, vociferating, fighting,
striking, and throwing stones at each other ; but
the giris sat peaceable at the doors of the houses,
some playing with infants, some dressing dolls,
some sewing upon little pieces of linen, some
kissing each other, and what I wondered at, still
they looked at the boys, who were such, with de
lighted eyes. From these things I could see man
ifestly that man is born understanding, and woman
love ; and of what quality understanding is, and
of what love is, in their principles ; and thus of
what quality the understanding of the .man would
be in its progress, without conjunction with femi
nine, and afterwards with conjugial, love. — C. L
218. 1377. It is supposed by some, that women are

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

equally able to elevate the sight of their under
standing into the sphere of light into which men
do, and to view things in the same altitude ; which
opinion has been induced in them through the
things written by certain learned authoresses ; but
these, when explored in the spiritual world in the
presence of the authoresses, were found out to be,
not of judgment and wisdom, but of genius and
grace ; and the things which proceed from these
two from the elegance and neatness of the com
position of the words, appear as if sublime and
erudite, yet only in presence of those who call all
ingeniousness wisdom. — C. L. 175.
The Wife should be under the Guidance of
the Husband.
1378. Since every law and precept derives its
existence from what is celestial and spiritual, that
being its true origin, it follows that this law of
marriage does so also, which requires that the wife,
who is actuated by desire appertaining to the pro
prium, rather than by reason, (as the man is,)
should be subject to his prudence. — A. C. 266.
1379. It is believed by many, that women can
discharge the duties of men provided they are in
itiated into them from the earliest age, in the man
ner that boys are ; they may indeed be initiated
into the exercise of them, but not into the judg
ment, on which the rectitude of the duties inte
riorly depends ; wherefore those women, who have
been initiated into the duties of- men, are con
strained in matters of judgment to consult the
men, and then from their councils, if they are
free to decide as they please, they elect what fa
vors their own love. — C. L. 175.
Cause of Beauty in the Female Sex.
1380. In a company of wise angels, one said,
let us now join in some discourse of wisdom, and
let the discourse be concerning causes, and now,
concerning the cause of beauty in the female sex.
And then they spake in order; and the first gave
this as the cause ; that women were created of the
Lord affections of the wisdom of the men, and
the affection of wisdom is beauty itself. A second
said, that the woman was created of the Lord by
the wisdom of the man, because from the man, and
that hence she is a form of wisdom inspired with
the affection of love, and because the affection of
love is life itself, woman is the life of wisdom,
while the male is wisdom, and the life of wisdom
is beauty itself. The third gave this as the cause ;
that there is given to women the perception of the
delights of conjugial love, and as their whole body
is an organ of that perception, it must needs be
that the habitation of the delights of conjugial
love, with their perception, be beauty. The fourth
gave this as tlie cause ; that the Lord took away
from the man beauty and elegance of life, and
transcribed them into the woman, and that hence,
the man, without reunion with his beauty and
elegance in the woman, is stern, austere, dry and
unlovely, and one is wise only for himself, and an
other is foolish ; but when the man is united with
his beauty and elegance of life in the wife, he
becomes cheerful, pleasant, vivacious and lovely,
and thus wise. A fifth said, that women were
created beauties, not for themselves, but for the
men, that men, of themselves hard, might become
soft, that their minds, of themselves grave, might
become cheerful, and that their hearts, of them
selves cold, might grow warm ; and this takes
place when they become one flesh with their wives.
A sixth said this was the cause ; that the universe
was created by the Lord a most perfect work, but

that nothing in it was created more perfect than a
woman of beautiful countenance and graceful
manners, to the end that man may give thanks to
the Lord for this munificence, and may repay it
by the reception of wisdom from him. When
these and many similar things had been said,
the wife appeared beyond the crystalline wall,.
and said to her husband, Speak, if you please ; and
when he spoke, the life of wisdom from the wife,
was perceived in his discourse, for the love of it
was in the tone of speech ; thus experience testi
fied to the above truth. After this, we surveyed.
the temple of wisdom, and also the paradisal
scenes around it, and being filled therefrom with
joy, we departed, and passed through the avenue
to the gate, and descended by the way of our as
sent. — C. L. 56.
1381. From conjugial love the angels derive all
their beauty, thus each angel is beautiful accord
ing to that love ; for all the angels are forms of
their own affections, inasmuch as in heaven it is
not allowed to feign with the face things which
are not of the affection, wherefore the face of the,.
angels is a type of their mind ; whilst therefore
they have conjugial love, they have love to the
Lord, mutual love, the love of good and the love,
of truth, and the love of wisdom : these loves with
them form their faces, and present themselves as
fires of life in their eyes, to which moreover inno
cence and peace are added, which complete their
beauty. Such forms are the forms of the inmost
angelic heaven, and are forms truly human. — A.
E. 1001.
1382. There was presented to my sight, but in
a very small degree, and veiled from full view, as
it were, by a kind of cloud, an exquisite beauty,
accompanied with a perception that it was the.
beauty of conjugial love. It was perceived to be
such by virtue of a certain affection imparted, and
scarcely any thing else can be said of it than that
it was beauty itself; for conjugial love, that is to
say, the very essential principle of this love, gives
itself the form of this superlative beauty, affecting
the mind to its deepest recesses ; indeed all beauty
is from this source. — S. D. 4175.
1383. Genuine conjugial love is an image of
heaven, and when it is represented in another life,
it is by the most beautiful objects that the eye can
see, or the mind conceive ; it is represented by a
virgin of inexpressible beauty encompassed with
a bright cloud, so that she may be said to be
beauty itself in essence and form : all beauty in
another life is said to proceed from conjugial love ;
its affections and thoughts are represented by
adamantine atmospheres, sparkling as it were with
rubies and carbuncles, and this with delights which
affect the inmosts of the mind : but as soon as any
thing of lasciviousness intervenes, they disappear.
A. C. 2735.
The Universal Conjugial Sphere and its
Reception.
1384. There is a conjugial sphere, which flows
in from the Lord through heaven, into every and
each thing of the universe even to its ultimates.
That from the Lord proceed love and wisdom, or,
what is the same thing, good and truth, was shown ,
above in its own chapter ; these two in marriage
proceed continually from the Lord," because they
are Himself, and from Him are all tilings ; and the
things which proceed from Him, fill the universe ;
for without that, nothing would subsist which has
existed. There are numerous spheres, which pro
ceed from Him ; as the sphere of the preservation

WRITINGS OF EMANUEL SWEDENBORG.

299

of the created universe, the sphere of the protec
tion of good and truth against, evil and false, the
sphere of reformation and regeneration, the sphere
of innocence and peace, the sphere of mercy and
grfc'fv'besides more ; but the universal sphere of
aliis the cdnjugial sphere, because this is, also the
sphere of propagation, and thus a supereminent
sphere of the preservation of the created universe
through successive generations. That this conju
gial sphere fills the universe, and pervades it from
firsts to ultimates, is manifest from the things
above shown, that there are marriages in the
¦ heavens, and the most perfect in the third or su
preme heaven, and that besides with men, it is in
all subjects of the animal kingdom on earth, even
to worms ; and moreover that it is in all subjects
of the vegetable kingdom, from olive trees and
palm trees even to the small grasses. That this
sphere' is more universal than the sphere of heat
and light, which proceeds from the sun of our
world, reason may be convinced from the fact, that
it operates also in the absence of the heat of this
sun, as in winter, and in the absence of its light,
as in the night, especially with men ; that it does
so operate, is because it is from the sun of the
angelic heaven, and thence it is a constant equal
portion (mquatio) of heat and light, that is, con
junction of good and truth; for it is in continual
spring ; the changes of its good and truth, or of its
heat and light, are not variations of itself, as are
the variations on earth from the changes of heat
and light from the sun there, but the former arise
from the subjects which receive.
1385. That this sphere is received by the female
sex, and through this sex is transferred into the
male sex. That with the male sex there is not
any conjugial love, but that it is only with the fe
male sex, and from this is transferred into the male
sex, I have seen evidenced by experience, to which
also agrees this reason, that the masculine form is
an intellectual form, and woman is a voluntary *
form, and an intellectual form cannot grow warm
with conjugial heat from itself, but from the con
junctive heat of some one, in whom that conjugial
heat is implanted by creation ; therefore it cannot
receive that love, unless by means of the voluntary
form of the female adjoined to itself, because this
is also a form of love. This same thing may be
more amply confirmed from the marriage of good
arid truth ; and, before the natural man, from the
marriage of the heart and lungs, because the heart
corresponds to love, and the lungs to understand
ing; but because a knowledge of these is wanting
to most persons, a confirmation by means of them
would rather shade than illustrate. From the
transferring of this sphere from the female sex
into the male, it is, that the mind also is inflamed
by thought alone concerning the sex ; it follows, that
thence also is propagative formation, and thus ex
citation, ;, for unless heat be added to light on
earth, nothing flourishes there, or is excited to pro
ducing any fruit
"1386. That, where love truly conjugial is, this
sphere is received by the wife, and solely through
the wife by the husband. That this sphere, with
those who are in love truly conjugial, is received
by the husband solely through the wife, is at this
day an arcanum, and yet it is hot an arcanum in
itself, because the bridegroom and the new-married.
hiisband may know it; does not whatever proceeds
from the bride and the new-married wife affect

* The reader is referred to page 283, for the note explanatory
of this use of the term voluntary.

conjugially, but not, at that time, what proceeds
from others of the sex ? The case is similar with
those who live together in love truly conjugial ;
and because a sphere of life encompasses every
one, as well the man as the woman, densely on the
breast, and rarely on the back, it is manifest
whence it is, that husbands who dearly love their
wives, turn themselves towards thorn, and in the
daytime look upon them with a favoring counte
nance ; and on the other hand, those who do not
love their wives, turn themselves away from them,
and in the daytime look at them with retracted
sight. By the reception of the conjugial sphere by
the husband solely through the wife love truly
conjugial is known and distinguished from spu
rious, false and frigid conjugial love. — C. L.
222-224. 1387. That love, and thence conjunction, is in
spired into the man by the wife, is at this day
concealed from the men, yea, it is universally de
nied by them ; the cause is, that wives persuade,
that only the men love, and that themselves re
ceive, or that the men are loves, and themselves
obediences ; they also rejoice in heart when the
men believe so. There are many causes, that
they persuade them of this, all of which are of the
prudence and circumspection of wives, concerning
which something will be said in the following
pages, and specifically in the chapter concerning
the causes of colds, of separations, and of divorces
between consorts. That the inspiration or insinu
ation of love into the men is from the wives, is
because there is nothing of conjugial love, and not
even of the love of the sex, with the men, but only
with wives and females : that it is so, has been
shown me to the life in the spiritual world. " There
was once a conversation there concerning this
matter, and the men, from persuasion by the wives,
insisted, that they love, and not the wives, but
that the wives receive love from them. That the
dispute respecting this arcanum might be broken
off, all the females, together with the wives, were
taken away from the men, and together with them
the Sphere itself of the love of the sex was re
moved ; which being removed, the men came into
a state altogether strange, and never before per
ceived ; from which they complained much.
Then, when they were in this state, females were
brought to them, and wives to the husbands ; and
both, the wives and the females spoke to them
caressingly : but at their caresses they became
cold, and turned themselves away, and said among
themselves, What is this ? What is a female ?
And when certain of them said, that they were
their wives, they replied, What is a wife ? we do
not know you. But when the wives began to be
grieved about this altogether cold indifference of the
men, and some of them to shed tears, the sphere
of the love of the female sex, and of conjugial
love, which had been until now taken away from
the men, was restored ; and then the men returned
forthwith into their former state, the lovers of
marriage into theirs, and the lovers of the sex into
theirs." Thus the men were convinced, that noth
ing of conjugial love, nor indeed of the love of the
sex, resides with them, but only with wives and
females. But still; the wives afterwards from their
prudence induced the men to believe, that love re
sides with the men, and that some spark of it may
pass from them into themselves.^ This experience
is here adduced in order that it may be known,
that wives are loves, and the men receptions. —
C. L. 161.

300

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

Conjugial Pairs born for each other.
1388. The Lord provides similitudes for those
who desire love truly conjugial, and if they are not
given in the earths, He provides them in the heavens.
But in what manner they are provided in the
heavens, I have heard described by the angels,
thus : That the divine providence of the Lord is
most particular and most universal concerning
marriages and in marriages, because all the enjoy
ments of heaven stream forth from the enjoyments
of conjugial love, as sweet waters from the stream
of a fountain ; and that on this account it is pro
vided that conjugial pairs be born, and that these
are continually educated, under the auspices of the
Lord, for their several marriages, both the boy and
the girl being ignorant of it ; and after fhe com
pleted time, then that marriageable virgin, and
then that young man fit for nuptials, meet some
where as if by fate, and see each other ; and that
then, as from a certain instinct, they instantly
know that they are partners, and, as if from a cer
tain dictate within, think in themselves, the young
man, that she is mine, and the virgin, that he is
mine ; and, after this has been seated for some
time in the minds of both, they deliberately speak
to each other, and betroth themselves: it is said,
as if from fate, instinct and dictate, and it is meant
from divine providence, because, while this is not
known, it appears thus ; for the Lord opens inter
nal similitudes, that they may see each other. — C.
, L. 229.
1389. That conjugial pairs are born and are
educated for marriages, both being ignorant of it,
may be confirmed by the conjugial likeness visible
in the faces of both ; also by the inmost and
eternal union of minds (animorum) and minds
(mentium), which cannot be given, such as they
are in heaven, without being foreseen and provided
by the Lord.
1390. But it is to be known, that marriages in
teriorly conjunctive can hardly be entered into on
earth, because elections of internal similitudes there
cannot be provided by the Lord as in the heavens,
because they are limited in various ways, as to co-
equals in state and condition, within the country,
city and village of their habitation, and there, for
the most part, externals bind them together, and
thus not internals, which do not come forth unless
after an interval of marriage, and are known, only
when they press themselves into the externals. —
C. L. — 229, 316, 320.
Holiness of Marriage.
1391. How holy in themselves, that is, from
creation, marriages are, may be seen from this
consideration, that they are the seminaries of the
human race, and inasmuch as the angelic heaven
is from the human race, they are also the semi
naries of heaven ; consequently, that by marriages
not only the earths but also the heavens are filled
with inhabitants: and whereas the end of the
whole creation is the human race, and thence
heaven, wherein the Divine itself may dwell as in
its own, and as it were in itself, and their procre
ation according to divine order is established by
marriages, it is manifest, how holy they are in
themselves, thus from creation, and how holy they
ought thence to be held. The earth indeed may
equally be filled with inhabitants by fornications
and adulteries, as by marriages, but not heaven ;
the reason is, because hell is from adulteries, and
heaven from marriages. When the procreations
of the human race are effected by marriages, in

which 'the holy love of good and truth from the
Lord reigns, then the same takes place in the
earth as in the heavens, and the kingdom of the
Lord in the earth corresponds to the kingdom of
the Lord in the heavens ; for the heavens consist
of societies arranged according to all the varieties
of affections celestial and spiritual, from which
arrangement exists- the form of heaven, which
supereminently exceeds all the forms in the uni
verse ; a similar form would exist in the earth, if
the procreations there were effected by marriages,
in which love truly conjugial reigns, for then bow
many families soever might successively descend
from one father of a family, so many images of the
societies of heaven would exist in a similar variety ;
families would then be like trees bearing fruit of
various species, from which as many gardens would
be produced, each containing its own species' of
fruits, which gardens taken together would present
a form of a celestial paradise ; but these things
are said comparatively because trees signify the
men of the church, gardens' intelligence, fruits the
good of life, and paradise heaven. It has been
told me from heaven, that such correspondence of
the families on the earths with the societies in the
heavens had place with the most ancient people,
of whom the first church of this earth was Consti
tuted, which also was called by the ancients the
golden age, by reason that love to the Lord, mu
tual love, innocence, peace, wisdom, and chastity
in marriages, then reigned, and it was also said
from heaven, that they then interiorly shuddered
with horror at adulteries, as at the abominable
things of hell. — A. E. 988. •-
1392. All things which are in the human body,
from the head to the sole of the foot, as well' in
terior as exterior, correspond to the heavens :
hence it is, that man is a heaven in its least form,
and also that angels and spirits are in form per
fectly human, for they are forms of heaven; all
the members dedicated to generation, in each sex,
especially the womb, correspond to the societies
of the third or inmost heaven ; the reason is, be
cause love truly conjugial is derived from the love
of the Lord towards the church, and from the love
of good and truth, which love is the love of the
angels of the third heaven, wherefore love truly
conjugial, which thence descends, as the love of
that heaven, is innocence; which is the very esse
of all the good in the heavens : hence embryos in
the womb are in a state of peace, and infants, after
they are born, are in a state of innocence, the
mother also being affected in like manner towards
them. Inasmuch as such is the correspondence
of the genital members of each sex, it is evident,
that from creation they are holy, and therefore
solely dedicated to chaste and pure conjugial love,
and not to be profaned by the unchaste and im
pure love of adultery, whereby man converts heav
en with himself into hell : for as the love of mar
riage corresponds to~ the love of the supreme
heaven, which is love to the Lord from the Lord,
so the love of adultery corresponds to the love of the
lowest hell. The reason why the love of marriage is
so holy and celestial, is, because it commences from
the Lord Himself, in the inmost principles of man,
and descends according to order to the ultimates
of the body, and thereby fills the whole man with
.celestial love, and induces in him a form of the
divine love, which form is the form of heaven, and
is an image of the Lord, as was' said above : but
the love of adultery commences from the ultimate
principles of man, and from an impure lascivious
fire there ; and thence, contrary to order, penetrates

WRITINGS OF EMANUEL SWEDENBORG.

301

towards the interiors, always into the things of
man's proprium, which are nothing but evil, and
induces in them a form of hell, which is an image
of the devil ; wherefore the man who loves adul
tery and is averse from marriage, is in form a devil.
— A. E. 985.
Resemblances of Conjugial Love.
1393. There exists with some a principle re
sembling conjugial love, but yet it is not conjugial
love, unless they are in the love of good and of truth ;
jt is a love appearing as conjugial, but it is from
motives of self-love and the love of the world, viz.,
that they may be served at home, that they may
live, in ease and security, that they may be minis
tered to in sickness and old age, or for the sake
of their children whom they love : in some cases
pnch apparent love is compelled, from fear respect-
ng the partner, respecting reputation, and re-
ipecting misfortunes ; in some cases it is lascivi
ous love which induces such apparent love, and
this at first appears like conjugial love, for then
fhey emulate something of innocence, sport like
little children, and perceive a joy as from a
heavenly origin, whereas in process of time, they
are not united, like those who are in conjugial
love, more and more closely, but are separated.
Conjugial love differs also with the married parties,
with one it may be more or less, with the other
little or not at all, and in consequence of such
difference, to the one it may be heaven, to the
other hell ; affection and reception determine this.
— A. C. 2742.
Copjngial Love in the Kingdoms of Nature.
1394. That genuine conjugial love is heaven, is
represented in the kingdoms of nature, for there is
nothing in universal nature which does not in some
manner represent the Lords's kingdom in general,
the natural kingdom deriving all its origin from
the spiritual kingdom ; what is without an origin
prior to itself, is nothing, not any thing being given
unconnected with its cause, thus with its end,
for in such case it must instantly perish, and be
annihilated: hence then come the representatives
of the Lord's kingdom in the kingdoms of nature.
That conjugial love is heaven, appears from the
transformation of worms into nymphs and chrysa
lises, and thus into winged insects, for when the
time of their nuptials comes, which is when they
put off their terrestrial form, or their worm state,
and are furnished with wings, and become volatile,
they are then elevated into the atmosphere, their
heaven, where they sport with each other, cele
brate marriages, lay eggs, and are nourished with
the juices of flowers ; they are then also in their
beauty, having wings decorated with golden, sil
very, and other colors beautifully determined ;
such is the effect of the conjugial even with these
vile little animals.— A C. 2758.
False and infernal Marriages.
1395. I am indeed forbidden by wives of such
lot, who are in the spiritual world, to present those
marriages to public view ; for they fear lest their art
of obtaining power over the men should at the same
time be exposed, which nevertheless they exceed
ingly desire should be concealed. But because I
am excited by the men in that world, to lay open
the causes of their intestine hatred, and as it were
• fury, brought into their hearts against their wives
from their clandestine arts, I will only adduce
, these things which follow. The men said, that,
themselves being ignorant of it, they contracted a

terrific fear of their wives, from which they could
not do- otherwise than obey their wilful determina
tions most submissively, and be obsequious to
their nods more than the meanest slaves, thus that
they become as spiritless fellows ; and that not
only those, who were placed in no dignity, became
thus before their wives; but those also who were
in great dignity, yea, valiant and renowned gen
erals ; and they said, that after that terror was
contracted, they could not be in any boldness to
speak with their wives, except in a friendly manner,
and to do to them any thing but what was of their
pleasure, although they cherished deadly hatred
against them in their hearts ; and besides, that
their wives still treat them courteously in speech
and act, and compliantly listen to some of their
requests. Now because the men themselves won
dered much, whence arose such antipathy in their
internals and such as it were sympathy in their
externals, they explored the causes from the
females, to whom that secret art was known ; and
they said, that they received it from their mouth,
that the women, (mulieres)* conceal deeply with
themselves the science, by which they know how
to subject the men, if they will, to the yoke of their
authority ; and that this is done with rude wives by
alternate chidings and favorings ; with some of
them by looks continually hard and unpleasant,
and with others otherwise ; but with polished
wives, by importunate pressings of requests never
at times intermitted, and by obstinate resistances
against the husbands if they suffer hard things
from them, insisting on the right of their equality
by law, from which they boldly render themselves
stubborn ; yea, that if they were turned out of the
house, they would return at their liking, and would
urge like things ; for they know that the men,
from their nature, can by no means resist the stub
born pressings of their wives, and that, after giv
ing up, they submit themselves to their arbitrary
determinations;- and that the wives then, under
their own authority, make a show of civility and
gentleness to their husbands. The genuine cause
of the ruling of the wives by means of this cun
ning is, that the man acts from the understanding,
and the woman from the will, and that the will
can make itself obstinate, but not the understand
ing : it was said to me that the worst women of
this disposition, who are thoroughly a prey to the
artful endeavor of ruling, are able to adhere tena
ciously to their obstinate pressings even to the
last struggle for life. I have also heard the ex
cuses offered by those women, why they entered
into the exercise of this art ; they said, that they
should not have entered into it, unless they had
foreseen supreme contempt and future rejection,
and thence their own destruction, if they were
subjugated by their husbands, and that thus they
took up these their arms from necessity. To this
they added this monition for the men, that they
should leave to the wives their rights, and when
they are in alternate colds, that they should not
consider them as vile below handmaids ; they said
also, that many of their sex are not in the state
of exercising that art, from connate timidity ; but
I added, from connate modesty. From these things
it has now become known, what marriages in the
world are understood by infernal manages between
consorts, who interiorly are most bitter, enemies,
and exteriorly as the most intimate friends.—
C. L. 292.

* Mulier means a woman who is not a maid, whether mar
ried or otherwise.

302

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

1396. The interiors of those who live in such
marriage, are in mutual collision and combat
against each other, as is the case with two oppo
sites, howsoever the exteriors are checked and
controlled for the sake of tranquillity. The col
lision and combat of their interiors reveals itself
after their death : they for the most part meet
together and then fight like enemies, and tear
each other ; for then they act according to the
state of their interiors : it has been given me sev
eral times to see their combats and tearings, some
of which were full of revenge and cruelty. For
the interiors of every one in the other life are set
at liberty, nor are any longer restrained by exter
nal things, for worldly reasons, for every one then
is such as he is interiorly. — H. H, 380.
Second Marriages.
1397. After the death of the consort, again to
contract matrimony, depends on the preceding
conjugial love. Love truly conjugial is as the
scale of a balance (lanx,) in which inclinations to
iterated marriages are weighed ; as far as the pre
ceding conjugial love accedes to that love, so far
the inclination to iterated marriage recedes, but as
far as the preceding love recedes from that love,
so far the inclination to another marriage is wont
to accede. The reason is obvious, because conju
gial love is in a like degree a conjunction of minds,
which remains in the life of the body of the one
after the decease of the other, and this holds the
inclination as the tongue in a balance, and makes
the preponderance according to the appropriation
of true love ; but because an approach to this love
is rarely made at this day except for some paces,
on this account the scale of preponderance of in
clination, for the most part raises itself to a level,
and from this it inclines and tends to the other
side, that is, to marriage. — C. L. 318.
1398. To those who had not conjugial love,
there is not any spiritual or internal bond, but only
a natural or external bond ; and if an internal bond
does not hold together the external in its order and
tenor, the latter does not persist otherwise than as
a bandage with the fastening taken away, which
falls asunder according to the tossing or the wind.
The cause is, that the natural takes "its rise from
the spiritual, and in its existence is nothing else
than a mass gathered together from things spirit
ual ; wherefore, if the natural is separated from its
spiritual, which produced and as it were begot it,
it is not any longer held together interiorly, but
only exteriorly, by the spiritual, which surrounds
and binds it in general, and does not tie it together
and hold it tied together in particular ; thence it
is, that the natural separated from the spiritual
with two consorts does not raa.ke any conjunction
of minds, and thus not of wills, but only a conjunc
tion of some external affections, which cohere
with the senses of the body. That to such nothing
stands in the way and hinders, but that they may
contract iterated matrimonies, is because they had
not the essentials of marriage, and thence neither
are there any in them after separation by death ; on
this account they are then at full liberty to tie
their sensual affections, if a widower, with what
ever woman, and if a widow, with whatever man,
it is agreeable and lawful; neither do they them
selves think otherwise than naturally concerning
marriages, and than from advantages on account
of various necessities and external utilities, which
at death can again be restored by another person
in the place of the forjjier.
1399. To this shall be added this that is new ;

that those two who had lived with -each other in
love- truly conjugial; by the death of one, are still
not separated, since the spirit of him or her de
ceased cohabits continually with the spirit of him
or her not yet deceased, and this even to the death
of the other, when they again meet and reunite
themselves, and love each other more tenderly than
before, because in the spiritual world. From these
things is given this irrefragable consequence, that
those who had lived in love truly conjugial, do not
wish iterated marriage. But if they contract any
thing like marriage afterwards, it is done for causes
separate from conjugial love ; and these causes
are all external ; as if there are infants in the
house, and it is necessary to provide for the care of
them ; if the house is large, furnished with ser
vants of both sexes ; if avocations abroad abstract
the mind from the family affairs of the house ; if
mutual aids and offices are necessities ; and other
like things. — C. L. 320, 321.
State of Adulterers.
1400. Inasmuch as adulteries are contiiary to
conjugial love, it is not possible for adulterers to be
with the angels in heaven ; and also because they
are in the contraries to good and truth ; and thus
it is impossible they should be in the heavenly-
marriage, and this also because they have none
but filthy ideas concerning marriage ; when mar
riage is only mentioned, or an idea thereof occurs,
instantly there are in their ideas lascivious, ob
scene, yea, abominable things ; in like manner
when the angels discourse concerning good and
truth, adulterers think contrary thereto ; for all
affections and thoughts thence derived, remain
with man after death such as they have been in
the world. It is in the mind of adulterers to de
stroy societies, most of them being cruel, thus in
their hearts contrary to charity and mercy, mock
ing at the miseries of others, desiring to deprive
every one of his own, and doing it as far as they
dare, delighting in the destruction of friendships,
and in sowing the seeds of enmities ; their religion
is, that they say they acknowledge the Creator of
the universe, and a providence but only universal,
and salvation from faith, and that their lot will not
be worse than that of others ; but when they are
explored as to their qualities in heart, which is
done in another life, they do not even believe these
things, but instead of the Creator of the universe
they acknowledge nature, instead of a universal
providence they acknowledge none, and respecting
faith they think nothing ; and all this is a conse
quence of the utter opposition of adulteries to
good and truth ; hence any one may judge how
adulterers can come into heaven. — A. C. 2747.
1401. From the goods enumerated and described
which are consequent upon chaste marriages, it
may be concluded what are the evils which are
consequent upon adulteries, for these evils; are the
opposites to those goods ; namely, in the place of
the spiritual and celestial loves which appertain
to those who live in chaste marriages, are infernal
and diabolical loves with those who1 are in adul
teries ; in 'place of the intelligence and wisdom
which appertain to those who live chastely in
marriages, are insanities and folies with those
who are in adulteries ; in place of the innocence
and peace which appertain to those who live in
chaste marriages, are deceit and no peace with
those who are in adulteries ; in place of" the power
and protection against the hells, which appertain
to those who live chastely in marriages, are the
demons themselves, and the hells, with those

WRITINGS OF EMANUEL SWEDENBORG.

303

who> live in adulteries ; in place of the beauty
which they have who live chastely in marriages,
is. deformity with those who live in adulteries,
which is monstrous according to the quality of
their adulteries. The ultimate lot of adulterers is,
that from the extreme impotence, into which they
at length reduce themselves, they become void of
all the fire and light of life, and dwell solitary in
wildernesses as inert and weary of their own life.
—A. E. 1003. *
1402. I have been instructed by the angels, that
when any one commits adultery on earth, heaven
is instantly closed to him, and that he afterwards
lives solely in worldly and corporeal things,; and
then, although he hears of the things pertainhfg to
love and faith, still fhey do not penetrate to his
interiors: and whatever he himself speaks con
cerning those things, does not come from his in
teriors, but only from his memory and his lips,
under the impulse of self-conceit or the love of
gain ; for the interiors are closed, .and cannot
possibly be opened but by earnest repentance.
— A. C. 2750.
1403. He who abstains from adulteries from
any other motive than because they are sins, and
against God, is still an adulterer ; as for instance,
if any one abstains from them for fear of the civil
law and its punishment, from fear of the loss of
fame, and thence of honor ; from fear of diseases
arising from them ; from fear of upbraidings at
home from bis wife, and thence of intranquillity of
life ; from fear of chastisements from the servants
of the injured husband ; from poverty or from
avarice ; from any infirmity arising either from
abuse, or from age, or from impotence, or from dis
ease ; nay, if he abstain from them on account of
any natural or moral law, and does not abstain from
them at the same time on account of the divine
law, he is nevertheless interiorly unchaste and an
adulterer; for he notwithstanding believes that
they are not sins, and thence declares them law
ful in his spirit, and thereby in spirit commits
them, although not in the body ; wherefore after
death when such a one becomes a spirit, he speaks
openly in favor of them, and commits them without
shame. It has been given me in the spiritual
world to see virgins who accounted whoredoms
as wicked, because agamst the divine law ; and
also virgins who did • not account them wicked,
but nevertheless abstained from them by reason
of the ill fame attending them, which would turn
away their suitors; these latter virgins I saw
encompassed with a dusky cloud in their descent
to the abodes below ; but the former I saw en
compassed with a bright light in their ascent to
the abodes above. — A. E. 1009.
1404. All they who regard adulteries as noth
ing, that i3, who believe they are not sins, and com
mit them from this confirmed belief, and purposely,
are in their hearts evil doers and impious ; for the
human conjugial and religion go together, at the
same pace, and every step and movement from
religion and to religion, is also a step and move
ment from and to the conjugial which is peculiar
and proper to a Christian man. ¦ — C. L. 80.
Vision of a Golden Shower in Heaven, and
a Discourse of Wives concerning Conjugial
Love. 1405. One morning I was awaked by some de
lightful singing which I heard at some height
above me, and in consequence, during the first
watch, which is internal, pacific, and sweet, above
the succeeding watches of the day, I was in a ca

pacity of being kept for some time in the spirit as
it were out of the body, and of attending exactly to
the affection which was sung. The singing of
heaven is an affection of the mind, which is let
forth through the mouth as a tune ; for the tone of
the voice in speaking, separate from the discourse
of the speaker, and grounded in the affection of
love, is what gives life to the speech. In that
state I perceived, that it was the affection of the
delights of conjugial love, which was made musi
cal by wives in heaven 1 that this was the case, I
observed from the sound of the song, in which
those delights were varied in a wonderful manner.
After this I arose, and looked into the spiritual
world ; and lo ; in the east beneath the sun there
appeared as it were a golden showerI It was
the morning dew descending in great abundance
which, being irradiated by the sun's rays, exhibit
ed to my eyes the appearance of a golden shower.
In consequence of this I became fully awake, and
went forth in the spirit, and asked an angel who
happened to meet me at that instant, whether he
saw a golden shower descending from the sun ?
He replied, that he saw one whenever he was in
meditation concerning conjugial love ; and at
the same time turning his eyes towards the sun,
he added, " That shower falls over a hall, in which
are three husbands with their wives, who dwell in
the midst of an eastern paradise. Such a shower
is seen falling from the sun over that hall, because
with those husbands and wives there resides wis
dom respecting conjugial love and its delights;
with the husbands respecting conjugial love, and
with the wives respecting its delights. But I per
ceive that thou art engaged in meditation concern
ing the delights of conjugial love : I will therefore
lead thee to that hall, and introduce thee." He led
me through paradisiacal scenery to houses, which
were built of olive wood, having two columns of
cedar before the gate, and introduced me to the
husbands, and asked their permission for me to dis
course in their presence with the wives. They con
sented, and called their wives. These latter inspect
ed my eyes most shrewdly ; and I asked, " Why do
you so ? " They said, ' " We can thereby discover
exquisitely what is thy inclination and consequent
affection, and thy thought grounded in affection,
respecting the love of the sex ; and we see that thou
art meditating intensely, but still chastely, concern
ing it." And they added, " What dost thou wish us
to tell thee on the subject ? " I replied, " Tell me, I
pray, some what concerning the delights of conjugial
love." The husbands assented, saying, " If you be
so disposed, give them some information in regard
to those delights ; their ears are chaste." They
asked, " Who taught thee to question us concern
ing the delights of that love ? Why didst not
thou question our husbands ? " I replied, " This
angel, who is with me, informed me, that wives
are the recipients and sensories of those delights ;
because they are born loves, and all delights are
oflove." To this they replied with a smile, "Be
prudent, and declare nothing of this sort except
in an ambiguous sense ; because it is a wisdom
deeply reserved in the hearts of our sex, and is
not discovered to any husband, unless he be prin
cipled in love truly conjugial : there are several
reasons for this, which we keep entirely to our
selves." Then the husbands said, "Our wives
know all the states of our minds, neither is there
any thing hid from them : they see, perceive, and
are sensible of whatsoever proceeds from our will.
We, on the other hand, know nothing of what
passes with our wives. This faculty is given to

304

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

wives, because they are most tender loves, and as
it were burning zeals for the preservation of
friendship and conjugial confidence, and thereby
of each happiness of life, which they carefully
attend to, both in . regard to their husbands and
themselves, by virtue of a wisdom implanted in
their love, which is so full of prudence, that they
are not willing to say, and consequently cannot
say, that they love, but that they are loved." I
asked the wives, " Why are you not willing, and
consequently cannot ? " They replied, " If the
least hint of the kind should escape from the
mouth of a wife, the husband would be seized with
cold, which would separate him from all com
munication whatever with his wife, so that he
could not bear to look upon her ; but this is the
case only with those husbands who do not hold
marriages to be holy, and therefore do not love
their wives from any principle of spiritual love : it
is otherwise with those who love from a spiritual
principle. In the minds of the latter this love is
spiritual, and by derivation thence in the body is
natural. We in this hall are principled in this
latter love by derivation from the former ; there
fore we trust our husbands with our secrets re
specting our delights of conjugial love." Then I
officiously asked, that they would also discover to
me somewhat concerning those secrets ; and
instantly they looked towards a window on the
southern quarter, and lo ! there appeared a white
dove, whose wings shone as if they were of silver,
and its head was crested with a crown of gold ;
and it stood upon a bough, from which there went
forth an olive ; and while it was in the attempt to
spread out its wings, the wives said, " We will
communicate something : the appearing of that
dove is„ a token that we are permitted. Every
man (vir)," they continued, "has five senses, see
ing, hearing, smelling, taste, and touch ; but we
have likewise a sixth, which is the sense of all the
delights of the conjugial love of the husband ; and
this sense we have in the palms of our hands, while
we touch the breasts, arms, hands, or cheeks of our
husbands, especially their breasts : and also while
we are touched by them. All the gladness and
pleasantness of the thoughts of their minds (menti-
um), and all the joys and delights of their minds
(ariimorum), and all the festive and cheerful
principles of their bosoms, pass from them to us,
and become perceptible, sensible, and tangible ;
and we discern them as exquisitely and distinctly,
as the ear discerns the tune of a song, and as the
tongue the taste of dainties ; in a word, the
spiritual delights of our husbands put on with us a
kind of natural embodying : wherefore they call
us the sensory organs of chaste conjugial love, and
thence its delights. But this sixth sense of ours
exists, subsists, persists, and is exalted in the de
gree in which our husbands love us from princi
ples of wisdom and judgment, and in which we in
our turn love them from the same principles in
them. This sense in our sex is called in the
heavens the sport of wisdom with its love, and of
love with its wisdom." From this information a
desire was kindled in me of asking further ques
tions, as concerning the variety of delights ; and
they said, " It is infinite ; but we are not willing
and therefore not able to say more ; because the
dove at our window with the olive branch under
his feet is flown away." I waited for its return ;
but in vain. In the mean time I asked the hus
bands, " Have you a like sense of conjugial love ? "
They replied, " We have a like sense in general ;
but not in particular. We enjoy a general

blessedness, a general delight, and a general
pleasantness, arising from the particulars of our
wives; and this general principle, which we
derive from them, is as a serepe principle of
peace.'' As they spoke these words, lo ! through
the window there appeared a swan standing on a
branch of a fig tree, which spread out his wings
and flew away. On seeing this, the husbands
said, " This is a, sign for us to be silent concerning
conjugial love : "eturn again at stated times, and.
perhaps more will be discovered." They then
withdrew, and we took our leave. — C. L. 155.
1406. While I was in meditation concerning
the arcana of conj ugial love stored up with wives,
there again appeared the golden shower de
scribed above ; and I recollected that it fell over a
hall in the east where there lived three conjugial
loves, that is, three married pairs, who loved each
other tenderly. On seeing it, as if invited by
the sweetness of meditation on that love, I hastened
towards it, and as I approached, the shower from
golden became purple, afterwards scarlet, and
when I came near, it was sparkling like dew. I
knocked, at the door, and when it was opened, I
said to the attendant, " Tell the husbands, that the
person who before came with an angel, is come
again, and begs the favor of being admitted into
their company." Presently the attendant returned
with a message of assent from the husbands, and I
entered. The three husbands with their wives
were together in an open gallery, and as I paid
my respects to them, they returned the compli
ment. I then asked the wives, Whether the
white dove in the window afterwards appeared?
They said, " Yes ; and to-day also, and it likewise
expanded its wings; from which we concluded
that you were near at hand, and were desirous of
having one other arcanum discovered to you con
cerning conjugial love." I inquired, "Why do
you say one (arcanum) ; when yet I came hither
to learn several ? " They replied, " Thej are
arcana, and some of them transcend your wisdom
to Such a degree, that the understanding of your
thought cannot comprehend them. You glory
over us on account of your wisdom ; 'but we do
not glory over you on account of ours ; and yet
ours is eminently distinguished above yours, be
cause it enters your inclinations and affections,
and sees, perceives, and is sensible of them.
You know nothing at all of the inclinations and
affections of your own love ; and, yet these are
the principles from and according to which your
understanding thinks, consequently from and ac
cording to which you are wise ; and yet wives are
so well acquainted with those principles in their
husbands, that they see them in their faces, and
hear them from the tone of their voices in dis
course, yea, they feel them on their breasts, their
arms, and their cheeks ; but we, from the zeal of
our love for your happiness, and at the same time
for our own, pretend not to know them, and yet we
govern them so prudently, that wherever the
fancy, good pleasure, and will of our husbands
lead, we follow by permitting and suffering ; only
bending the direction thereof when it is possible,
but in no case forcing it." I asked, " Whence
have you this wisdom ? " They replied, " It is
implanted in us from creation and consequently
from birth. Our husbands compare it to instinct;
but we say that it is of the divine providence, in
order that the men may be rendered happy by
their wives. We have heard from our husbands,
that the Lord wills that the male man (homo
masculus) should act from a free principle accord-

WRITINGS OF EMANUEL SWEDENBORG.

305

ing to reason ; and that on this account the Lord
himself governs from within his free principle, so
far as respects the inclinations and affections, and
governs it from without by means of his wife ; and
that thus he forms a man with his wife into an
angel of heaven ; and moreover love changes its
essence, and does not become conjugial love, if it
be compelled. But we will be more explicit on
this subject ; we are moved thereto, that is, to pru
dence in governing the inclinations and affections of
our husbands, so that they may seem to them
selves to act from a free principle according to
their reason, from this motive, because we are de
lighted with the love of them ; and we love noth
ing more than that they should be delighted with
our delights, which, in case of their being lightly
esteemed by our husbands, become insipid also to
us." Having spoken these words, one of the wives
entered her bed chamber, and on her return said,
" My dove still flutters its wings, which is a sign
that we may communicate further arcana : " and
they said, " We have observed various changes of
the inclinations and affections of the men ; as that
they grow cold towards their wives, while they
(the husbands) entertain vain thoughts against the
Lord and the church ; that they grow cold while
they are conceited of their own intelligence ; that
they grow cold while they look at the wives of
others from a principle of concupiscence ; that they
grow cold while their love is adverted to by their
wives ; not to mention other occasions ; and that
the degrees of their coldness are various : this we
discover from a drawing back of the sense from.
their eyes, ears, and bodies, on the presence of our
senses. From these few observations you may
see, that we know better than the men, whether it
be well or ill with them ; if they are cold towards
their wives, it is ill with them, but if they are
warm towards their wives, it is well with them ;
wherefore the wives are continually devising means
whereby the men may become warm and not cold
towards them ; and these means they devise with
a sagacity inscrutable to the men." As they said
this, the dove was heard to make a sort of moan
ing ; and immediately the wives said, " This is a
token to us, that we have a wish to communicate
greater arcana, but that it is not allowable ; proba
bly you will reveal to the men what you have
heard." I replied, " I intend to do so : what harm
can come from it ? " Hereupon the wives dis
coursed among themselves on the subject, and
then said, " Reveal it if you please. We are well
aware of the power of persuasion which wives
possess. They will say to their husbands, ' The
man is not in earnest ; he tells idle tales ; he is
but joking from appearances, and from strange
fancies usual with men. Do not believe him, but
believe us ; we know that ye are loves, and that
we are obediences.' Therefore reveal it if you
please ; but still the husbands will place no de
pendence on what comes from your lips, but on
what comes from the lips of their wives which
they kiss." — C. L. 208.
How Conjugial Love is imputed after Death.
1407. There are given marriages in which con
jugial love does not appear, and yet is, and there
are given marriages in which conjugial love ap
pears, and yet is not ; the causes are numerous in
each case, knowable in part from what has been
written concerning love truly conjugial, and con
cerning the causes of colds and separations, and
concerning the causes of apparent love and friend
ship in marriages, but appearances in externals
39

conclude nothing concerning imputation : the only
thing which concludes is the conjugial, in that
it resides in the will of any one, and is guarded,
in whatsoever state of marriage man may be ; that
conjugial is as a balance, in which that love is
weighed ; for the conjugial of one man with one
wife is the precious pearl oi human life, and the
repository of the Christian religion ; and because
it is so, that love may be given with one consort,
and at the same time not with the other ; and that
love may lie so deeply concealed, that the man
himself may not observe any thing about it ; and
it may also be inscribed in the course (in successu)
of life ; the reason is, because that love in its steps
accompanies religion, and religion, because it is
the marriage of the Lord and the church, is
the rudiment (initiamentum) and inoculation of
that love ; wherefore conjugial love is imputed to
every one after death, according to his spiritual
rational life ; and for him, to whom that love is
imputed, marriage is provided in heaven after his
decease, of what quality soever his marriage may
have been in the world. From these things is
now formed this closing proposition — that neither
from the appearances of marriages, nor from the
appearances of scortations, is a conclusion to be
formed concerning any one, that he has conjugial
love or not ; wherefore Judge not, that ye may not
be condemned, Matt. vii. I. — C. L. 531.

PART vm.
CORRESPONDENCES.
Nature of Correspondences.
1408. Few know what representations are, and
what are correspondences, nor can any one' know
what they are, unless he knows that there is a spirit
ual world, and this distinct from the natural world,
for between things spiritual and things natural are
given correspondences, and |he things which exist
from things spiritual in things natural, are repre
sentations ; they are called correspondences be
cause they correspond, and representations because
they represent.
1409. That some idea maybe had of representa
tions and correspondences, let one reflect only on
those things which are of the mind, viz. of the
thought and will ; these things usually so beam
forth from the face that they manifest themselves
in the countenance thereof, especially the affec
tions, and the interior affections from and in the
eyes ; when those'things which are of the face act
in unity with those which are of the mind, they
are said to correspond, and are correspondences ;
and the looks [vultus] of the face represent, and
are representations. The case is similar with
those things which are effected by gestures in the
body, as also with all the actions which are pro
duced by the muscles ; that these things are effect
ed according to those things which a man thinks
and wills, is well known ; the gestures and actions
themselves, which are of the body, represent those
things which are of the mind, and are representa
tions ; and when they agree together,, they are
correspondences. 1410. It may also be known, that such effigies
do not exist in the mind, as are exhibited in the
countenance, but that they are merely affections,
which are thus effigied; also that such acts do.
not exist in the mind, as are exhibited by actions
in the body, but that ihey are thoughts which are
thus figured : the things which are of the mind are
spiritual, but those which are of the body are nat-

306

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

ural : thence it is evident, that there exists a cor
respondence between things spiritual and things
natural ; and that there is a representation of things
spiritual in things natural ; or what is the same,
when the things which are of the internal man are
efligied in the external, then the things which ap
pear in the external man are representative of the
internal, and the things which agree together are
correspondences. 1411. It is also known, or may be known, that
there is a spiritual world, and that there is a natu
ral world ; the spiritual world in the universal is,
where spirits and angels dwell, and the natural
world where men dwell : in particular, there is a
spiritual world and a natural world with every
individual man, his internal man being to him a
spiritual world, and his external being to him a
natural world : the things which flow in from the
spiritual world, and are presented in the natural,
are in general representations ; and so far as they
agree together they are correspondences. — A. C.
2987-2990. 1412. It has been given me to know from much
experience, that in the natural world, and in its threfe
kingdoms, there is not the smallest thing which
does hot represent something in the spiritual world,
or which has not something there to which it cor
responds. Besides many experiences, it was also
made evident from this : on a certain occasion,
when I was discoursing concerning the viscera of
the body, and was pursuing their connection from
those which are of the head to those which are of
the thorax, and so on to those which are of the
abdomen, then the angels who were above me led
my thoughts through the spiritual things to which
those viscera corresponded, and this so that there
was not the least error; they did not think at all
concerning the viscera of the body, concerning
which I was thinking, but only concerning the
spiritual things to which they corresponded.
1413. The case is similar with the things which
are in the vegetable" kingdom, for there not the
smallest thing exists which does not represent
something in the spiritual world, and correspond
thereto, as has been frequently given me to know
by like commerce with the angels. — A. C. 2992,
2993. 1414. Moreover, nothing is ever given in the
created world, which has not correspondence with
the things existing in the spiritual world, and
which does not thus in its own manner, represent
something in the Lord's kingdom; thence is the
existence and subsistence of all things. If man
knew how these things are, he would never attrib
ute all things to nature, as is usAlly done.
.1415. Hence it is, that all and single things
which are in the universe, represent the Lord's
kingdom, insomuch that the universe with its heav
enly constellations, its atmospheres, and its three
kingdoms, is nothing else than a kind of theatre
representative of the Lord's glory which is in the
heavens. In the animal kingdom not only man,
but also each particular animal, even the least and
vilest, are representative ; to instance worms,
which creep on the ground, and feed on plants ;
these, when the time of their nuptials approaches,
then become chrysalids, and presently are furnished
with wings, and thus are elevated from the ground
into the atmosphere, which is their heaven, where
they enjoy their delight and their freedom, sport
ing one with another, and feeding on the choicest
parts of flowers, laying their eggs and thus pro
viding for posterity ; and being then in the state
of their heaven, they are also in their beauty ; that

these things/,re representative of the Lord's king
dom, may be obvious to every one. — A. C. 2999,
3000. Correspondence of all Things of a Man.
1416. That such a correspondence exists, is a
thing most perfectly known in another life, not
only to the angels, but also to spirits, and even to
the wicked ; the angels thence know the most
secret things which are in man, and the most secret
things which are in the world, and in its universal
nature ; this was often manifest to me also from
this, that when I spake of any part of man, they
not only knew all the structure of that part, its
manner of acting and use, but likewise innumer
able things besides, more than man is capable of
exploring, yea of understanding, and this in their
order and in their series, from intuition into the
heavenly order which they followed, to which the
order of that part corresponded : thus, because
they are in principles, they thence know the things
which are from them.
1417. It is a general rule that nothing can exist
and subsist from itself, but from another, that is,
by another, and that nothing can be kept in form
except from another, that is, by another, as is man
ifest from all and single things in nature : that the
human body from without is kept in form by the
atmospheres, is known, and unless it were also
kept in form from within by some acting or living
force, it would fall to pieces in a moment ; every
thing unconnected with what is prior to itself, and
by things prior with the First, instantly perishes :
that the greatest man, or influx thence, is that prior
by which man as to all and single things in him,
is connected with the First, that is, with the Lord,
will be manifest from what follows.
1418. On this subject I have been instructed by
much experience, and indeed that not only the
things pertaining to the human mind, viz., to its
thought and affection, correspond to things spirit
ual and celestial, which are the things of heaven
from the Lord, but also the whole man in general,
and in particular whatever is in man, insomuch
that there is not the smallest part, nor even the
smallest constituent of a part, which does not
correspond ; also that man thence exists and con
tinually subsists ; and further, that unless there
were such a correspondence of man with heaven,
and by heaven with the Lord, thus with what is
prior to himself, and by what is prior with what is
first, he would not subsist a single moment, but
would dissolve into nothing.
1419. I have been informed by living expe
rience, not only that heaven in general flows in,
but also societies in particular ; likewise what the
societies are and of what quality, which flow into
this and that organ of the body, and into this and
that member thereof; and further, that it is not
one society only, which flows into each organ or
member, but many, and that in each society also
there are many ; for the more there are, so much
the better and stronger is the correspondence, in
asmuch as perfection and strength are from una
nimity of many, who act as one in a heavenly^ form ;
hence results a more perfect and stronger* effort
[conatus) upon particulars according to plurality.
1420. Hence it may appear, that all and each
of the viscera and members, or organs of motion
and sensation, correspond to societies in heaven,
thus to so many as it were distinct heavens, and
that from those societies, that is, by them, celestial
and spiritual things flow in with man, and this into
adequate and suitable forms, and present thus the

WRITINGS OF EMANUEL SWEDENBORG.

307

effects which are apparent to man ; these effects
however do not appear to man otherwise than as
natural, thus altogether under another form arid
under another appearance [than what they are in
their origin], insomuch that they cannot be known
to be from heaven.
1421. It was also once shown me to the life, what
societies they are, and of what quality, and how
they flow in and act, which constitute the province
of the face, and flow into the muscles of the fore
head, of the cheeks, of the chin; and of the neck,
and how they communicate between themselves ;
in order that this might be presented to the life,
it was allowed them to make an effigy of a face in
various methods by influx : in like manner it was
shown what societies, and of what quality, flow
into the lips, into the tongue, into the eyes, and
into the ears ; and it was also given to speak with
them, and thus to be fully instructed. Hence also
it was made evident, that all who come into heaven,
are organs or members of the greatest man; and
also that heaven is never shut, but in proportion to
the. numbers who enter, the stronger is the effort
(conatus), the stronger the force, and the stronger
the action; and further, that the heaven of the
Lord is immense, so immense as to exceed all be
hef; the inhabitants of this earth are very few
respectively, and almost as a pool of water in com
parison with the ocean. — A. C. 3626-3631.
1422. Hence all situations in heaven are deter
mined respectively to the human body, according
to points of, direction from it, that is, to the right,
to the left, forwards, and backwards, in whatever
position, as also according to planes, as to the
plane of the head, and of its parts, as the forehead,
the temples, the eyes, and the ears ; to the plane
of the body, as to the plane of the shoulders, the
breast, the abdomen, the loins, the knees, the feet,
and the soles of the feet; likewise above the head,
and beneath the soles of the feet, in every inclina
tion ; to the back also, from the hinder part of the
head downwards : it is known from the situation
what the societies are, and to what provinces of
man's organs and members they belong, and this
in all cases infallibly; but more so from their
genius and character as to affections. — A. C. 3639.
1423. How great and of what quality the variety
of life in heaven is, may appear from the variety
in the human body. It is known, that one organ
and member is not like another ; for instance, that
the organ of sight is not like the organ of hearing ;
the same is true of the organ of smelling, the organ
of taste, and also the organ of touch, which last is
diffused throughout the whole body. So also of
the members ; as the arms, the hands, the loins,
the feet, and the soles of the feet. And also of
the viscera which lie hid within, as those of the
head, namely, the cerebrum, the cerebellum, the
medulla oblongata, and the medulla spinalis, with
all the minute organs, viscera, vessels, and fibres,
of which they are composed ; also those appertain
ing to the body below the head, as the heart, the
lungs, the stomach, the liver, the pancreas, the
spleen, the intestines, the mesentery, and the kid
neys; and also those which are appropriated to
generation in both sexes. All and each of these
it is known, are dissimilar in form and in function,
and so dissimilar that they are entirely different.
In like manner, there are forms within forms, which
also are of such variety, that no one form, nor even
one particle, is altogether like another, that is, so
like that it may be substituted in the place of the
other, without some, though, it may be, a very
small alteration, These things all and each corre

spond to the heavens, but in such a manner, that
the things which are corporeal and material with
man are there celestial and spiritual ; and they so
Correspond that they exist and subsist thence.
1424. In general all these varieties have refer
ence to those things which belong to the head, to
those which are of the thorax, to those which are
of the abdomen, and to those which are of the
members of generation ; in like manner to those
things which are interior and which are exterior in
each. — 3745, 3746.
1425. Since it is altogether unknown in the
world, that there is a correspondence of heaven, or
the Grand Man, with all things of man, and that
man exists and subsists thence, and as what. is
said on the subject may seem paradoxical and
incredible, it is proper to relate those facts which
experience has enabled me to know with certainty.
Once, when the interior heaven was opened to me,
and I was conversing there with the angels, it was
allowed me to observe the following things. There
were four operations, which I then perceived. The
first was into the brain at the left temple, and was
a general one as to the organs of reason, for the
left part of the brain corresponds to things rational
or intellectual, but the right, to affections or things
voluntary. The second general operation which
I perceived, was into the respiration of the lungs,
which led my respiration gently, but from within,
so that I had no need to draw breath, or respire,
by any exertion of my will. The respiration itself
of heaven was then manifestly perceived by me.
It is internal, and on that account imperceptible
to man ; but .by a wonderful correspondence it
flows into mall's respiration, which is external, or
of the body, and if man was deprived of this influx,
he would instantly fall down dead. The third op
eration, which I perceived, was into the systole and
diastole of the heart, which had, on the occasion,
more of softness with me than I had ever expe
rienced at any other time. The times of the pulse
were regular, about three within each turn of respi
ration ; yet such as to terminate in and' regulate the
lungs and what pertains to them. How the alter
nate changes of the heart insinuated themselves
into the alternate changes of the lungs, at the close
of each respiration, I was in some measure enabled
to observe. The alternations of the pulse were so
observable, that I was able to count them ; they were
distinct and soft. The fourth general operation was
into the kidneys, which also it was given me to per
ceive, but obscurely. From these things it was
made manifest, that heaven, or the Grand Man, has
cardiac pulses, and that it has respirations ; and
that the cardiac^pulses of heaven, or the Grand
Man, have correspondence with the heart, and
with its systolic and diastolic motions, and that the
respirations of heaven, or the Grand Man, have
correspondence with the lungs, and their respira'-
tions ; but that they are both unobservable to man;
being imperceptible, because internal. — A. C..3884.
1426. Once also it was given me to observe the
cardiac pulses of those who were of the province
of the hinder part of the head, and to note sepa
rately the pulses of the celestial, and the pulses of
the spiritual, in that province. The pulses of the
celestial were tacit and gentle, hist' those of the
spiritual were strong and vibratory. The moments
of the pulse of the celestial were to those of the
spiritual as five to two ; for the pulse of the celes
tial flows into the pulse of the spiritual, and thus
goes forth and passes into nature. And what is
wonderful, the discourse of the celestial angels
is not heard" by the spiritual angels, but is per-

308

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

ceived under a species of pulse of the heart, and
this, because the discourse of the celestial angels
is not intelligible to the spiritual angels, for it is
produced by the affections which are of love,
whereas that of the spiritual is produced by intel
lectual ideas. — A. 0.3886.
1427. But with regard to correspondence the
case is this, that the heavens above mentioned
correspond indeed to the organic forms themselves
of the human body, wherefore it was said, that
those societies, or those angels, belong to the prov
ince of the brain, or the province of the heart, or
the province of the lungs, or the province of the
eye, and so forth ; but still they principally corre
spond to the functions of those viscera or organs.
The case herein is like that of the organs and vis
cera themselves, in that the functions constitute
one with their organic forms ; for it is not possible
to conceive of any function except from forms,
that is, from substances, substances being the sub
jects from which (functions exist.) For example,
sight cannot be conceived without the eye, nor
respiration without the lungs ; the eye is the organ
ic form from which and by which sight exists, and
the lungs the organic form from which and by
which respiration exists; so also in other cases.
Functions therefore are what the heavenly socie
ties principally correspond to, and this being the
case, organic forms also are what they correspond
to, for the one is indivisible and inseparable from
the other. — A. C. 4223.
Who are in, and who out, of the Grand Man.
1428. It is previously to be observed, who are
within the Grand Man, and who are out of it. All
who are in love to the Lord, and in charity towards
the neighbor, and do good to him from the heart
according to the good appertaining to him, and
who have a conscience of what is just and equi
table, are within the Grand Man, for they are in
the Lord, consequently in heaven ; but all who are
/in the love of self and the love of the world, and
'thence in concupiscences, and do good only for
ithe sake of laws, of self-honor, and worldly wealth,
• • and for the sake of reputation thence, thus who
J interiorly are merciless, in hatred and revenge
¦¦ against the neighbor for the sake of themselves
:and the world, and delighted with his hurt when
,he does not favor them, are out of the Grand Man,
for they are in hell. These do not correspond
with any organs and members in the body, but
with various corruptions and diseases therein in
duced.— A. C. 4225.
Correspondence of the Heart and Lungs.
1429. They who are in the Lord's celestial king
dom, belong all to the province of the heart, and
they who are in the spiritual kingdom, belong all
to the province of the lungs. The influx from the
celestial kingdom into the spiritual, -is similar to
the influx of the heart into the lungs, as also to the
influx of all things which are of the heart into all
which are of the lungs ; for the heart rules in the
whole of the body and in all its parts, by the blood
vessels, and also the lungs in all its parts by the
respiration. Hence there is every where in the
body as it were an influx of the heart into the
lungs, but according to the forms there, and accord
ing to the states. Thence exists all the sensation,
as well as all the action, which are proper to the
'ibody ; as may appear from foetuses and new-born
ijnfants, which cannot have any bodily sensation,
aior any voluntary action, until their lungs are
aopened, and thereby an influx given of the one

into the other. The case is similar in the spiritual
world, but with the difference, that there are not
there corporeal and natural things, but celestial
and spiritual, which are the good of love and the
truth of faith. Hence the cardiac motions, with
those in the spiritual world, are according to states
of love, and the respiratory motions according to
states of faith ; the influx of the one into the other
causes in them spiritual sensation and spiritual
action. These things will necessarily appear to
man as paradoxical, from his having no other idea
of the good of love and the truth of faith, than that
they are certain abstract things without the power
of effecting any thing, when yet the contrary is
true, namely, that all perception and sensation, and
all energy and action, even in man, are from them.
— A. C. 3887.
1430. In order that I might know, not only that
there is a correspondence of the celestial things
which are of love with the motions of the heart, and
of the spiritual things which are of faith from love,
with the motions of the lungs, but also the manner
of its existence, it was given me for a considerable
space of time to be with the angels, who showed
it me to the life. By a wonderful and indescrib
able fluxion into gyres, they formed the resem
blance of a heart and the resemblance of lungs,
with all the interior and exterior contextures
which are in them. They then traced the flux of
heaven as it flowed spontaneously, for heaven is
in the effort into such a form, by virtue of the in
flux of love from the Lord. Thus they exhibited
the several parts which are in the heart, and after
wards the union between the heart and the lungs,
which also they represented by the marriage of
good and truth. From this also it was manifest,
that the heart corresponds to the celestial which
is of good, and the lungs to the spiritual which is
of truth ; and that the conjunction of both, in a
material form, resembles the conjunction of the
heart and the lungs. — A. C. 3889.
1431. Those two kingdoms are wonderfully con
joined ; that conjunction is also represented in the
conjunction of the heart and lungs with man, and
in the conjunction of the operations of each in the
single members and viscera. When man is an
embryo, or when he is yet in the womb, he is then
in the kingdom of the heart, but when he has burst
forth from the womb, he then at the same time
comes into the kingdom of the lungs ; and if he
by the truths of faith suffers himself to be brought
into the good of love, he then returns from the
kingdom of the lungs into the kingdom of the
heart, in the Grand Man, for thus he again comes
into the womb, and is re-born again; and then also
those two kingdoms are conjoined with him, but in
an inverted order, for heretofore the kingdom of
the heart was under the government of the lungs
with him, that is, heretofore the truth of faith had
dominion with him, but afterwards the good of
charity bears rule. — A. C. 4931.
1432. On one occasion there were angelic choirs,
who were celebrating the Lord together, and this
from gladness of heart. Their celebration was
heard at intervals, as of sweet singing, for spirits
and angels have amongst themselves a sonorous
voice, and are heard by each other as well as a man
is heard by a man; but human singing, as to
sweetness and harmony, which is celestial, is' not
to be compared to it. From the variety of the
sound, I perceived that there were many choirs.
I was instructed by the angels who attended me,
that they belonged to the province of the lungs
and to their functions, for singing is theirs, because

WRITINGS OF EMANUEL SWEDENBORG.

309

this is the office of the lungs ; this also was given
me to know by experience. It was allowed them
to regulate my respiration, which they did so gen
tly and sweetly, and also interiorly, that I was
scarce sensible of any respiration of my own. I
was further instructed, that they who are allotted
to involuntary respiration, and they who are allot
ted to voluntary respiration, are distinct from each
other, and it was told me, that they who are allotted
to involuntary respiration, are present with man
during sleep, for as soon as he sleeps, the volun
tary of his respiration ceases, and he receives an
involuntary of respiration. — A. C. 3893.
Correspondence of the Cerebrum and Cere
bellum.
1433. There appear in the cerebrlim, when it is
denuded of the skull and the teguments which en
compass it, wonderful circumvolutions and gyres,
containing what are called the cortical substances.
From these run the fibres which constitute the
medulla part of the brain. These fibres then pro
ceed by nerves into the body, and there perform
functions according to the nod and determinations
of the brain. All these things are altogether ac
cording to the heavenly form ; for such form is
imprinted by the Lord on the heavens, and thence
on those things which are in man, and especially
on his cerebrum and cerebellum.
[ 1434. The heavenly form is stupendous, and
altogether exceeds all human intelligence, for it is
far above the ideas of the forms which man can in
any wise conceive from worldly things, even by
analytic means. All the heavenly societies are
arranged according to that form, and what is won
derful, there is a gyration along the forms, which
(•namely the gyration) angels and spirits are not
sensible of. This is like the case of the flowing
of the earth about its axis daily, and about the sun
yearly, which the inhabitants do not perceive.
The quality of the heavenly form in the lowest
sphere was shown me ; it was like that of the cir
cumvolutions which appear in the human brains,
and it was given me perceptibly to see that flow
ing or those gyrations. This continued for some
days ; and it enabled me to conclude that the brain
is formed according to the form of the fluxion of
heaven, But the interior things which are therein,
and which do not appear to the eye, are according
to the interior forms of heaven, which are alto
gether incomprehensible ; and it was said by the
angels, that thence it might be seen, that man is
created according to the forms of the three heav
ens, and that thus there is impressed on him the
image of heaven, so that man is, in the least form,
a little heaven, and that thence is his correspond
ence with the heavens.
1435. Hence then it is that through man alone
there is given a descent from the heavens into the
world, and an ascent from the world into the heav
ens. The brain, and its interiors are the means,
by which the descent and ascent are effected, for
there are the very principles, or the first and last
ends, from which all and each of the things in the
body flow forth and are derived ; it is there also
.whence come the thoughts which are of the under
standing, and the affections which are of the will.
^-A. C. 4040-4042.
1436. Since such a correspondence exists, and
heaven is distinguished into many lesser heavens,
and these into still lesser, and every where into
societies, there are therein heavens which have
reference to the cerebrum and the cerebellum in
general, and in those heavens those which have

reference to the parts or members which exist in
the brains, for instance, there are those which have
reference to the dura mater, those which have
reference to the thin or pia mater, to the sinuses,
and also to the bodies and cavities therein, as the
corpus callosum, the corpora striata, the lesser
glands, the ventricles, the infundibulum, and so
forth. — A. C. 4045.
1437. There were some spirits who flowed into
the pulse, yet not by undulation downwards and up
wards, but transversely ; others again, who flowed
in, not reciprocally, but more continuously; and
also others, from whom the pulse beat with activity
from one place to another. They said, that they
had reference to the exterior thin plate of the dura
mater ; and that they were amongst those who
thought about spiritual and celestial things only
from such things as are objects of the external
senses, having no other conception of interior
things. They were heard by me as of the female
sex. They who reason from external sensual,
consequently from worldly and terrestrial things,
concerning things which are of heaven, that is,
concerning the spiritualities of faith and love, in
proportion as they unite and confound those things,
go more exteriorly, even to the external skin of
the head, which they represent ; but still they are
within the Grand Man, although in its extremes,
if they have lived a life of good ; for every one
who is in the life of good from the affection of
charity is saved.
1438. There appeared also others above the
head, whose common action flowing in above the
head was fluent in a transverse' direction from be
fore backwards: and there appeared also others,
whose influent action was from each temple towards
the midst of the cerebrum. It was perceived that
they were those who belonged to the province
of the pia mater, which is another integument, in
vesting more nearly the cerebrum and cerebellum,
and communicating with them by threads sent out.
It was given me to know their quality from their
discourse, for they talked with me. They were as
they had been in the world, not trusting much to
their own thought, and thereby determining them
selves to think any thing certain on holy things,
but depending on the faith of others, and not can
vassing whether a thing was true. That this was
their quality, was also shown me by an influx of
their perception into the Lord's prayer when I was
reading it ; for all spirits and angels, whatever be
their number, may be known as to their quality
from the Lord's prayer, and this, by an influx of
the ideas of their thought and of their affections
into the contents of the prayer. Hence also it was
perceived that they were such in quality ; and,
moreover, that they could serve the angels as me
dia (there are spirits mediate between the heavens,
by -whom communication is effected) ; for their
ideas were not closed, but open, thus they suffered
themselves to be acted upon, and easily admitted
and received the influx. Besides, they are mod
est and peaceful, and said they were in heaven. —
A. C. 4046, 4047.
1439. There were certain spirits above the head
a little in front, who spake with me. They dis
coursed pleasantly, and their influx was tolerably -
gentle. .They were distinguished from others by-
this, that they had continually an eagerness and*
desire to come into heaven. It was said that they-
who have reference to the ventricles or larger eav- -
ities of the brain, and belong to that province, are
of this nature. The reason was also added, that;
the better species of lymph which is therein, is_o£"

310

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

such a nature, namely, as to return into the brain,
and hence also has such a tendency. The brain
is heaven ; the tendency is eagerness and desire :
such are the correspondences.
1440. There first appeared to me a certain
face over an azure window, which face presently
betook itself inwards. There then appeared a
little star about the region of the left eye ; after
wards, many fiery stars which had a white glitter.
Next appeared to me walls, but no roof, the walls
only on the left side ; lastly, as it were the starry
heaven : but whereas these things were seen in a
place where evil spirits were, I imagined that it
was somewhat hideous which was presented me to
see. Presently, however, the wall and the. heaven
disappeared, and I saw a well, out of which came
forth as it were a bright mist or vapor ; it seemed
also as if something was pumped out of the well.
I inquired what these things signified and repre
sented ? It was said that it was a representation
of the infundibulum in the- brain, over which was
the brain which is signified by heaven, and what
was next seen was that vessel which is signified
by a well, and is called the infundibulum, and
that toe mist or vapor which arose thence was
the lymph which passes through, and is pumped
out thence ; and that this lymph was of a twofold
kind, namely, what is mixed with the animal spirits,
which is among the useful lymphs, and what is
mixed with the serosities, which is among the ex-
crementitious lymphs. It was afterwards shown
me of what quality those are who belong to this
province, but only those who were of the viler sort.
They were also seen ; they run about hither and
thither, apply themselves to those whom they see,
attend to every particular, and tell others what
they hear, prone to suspicion, impatient, restless,
in imitation of that lymph which is therein and is
conveyed to and fro, their reasonings are the fluids
there which they represent. These, however, are
of the middle sort ; but they who have reference
to the excrementitious lymphs therein are such as
draw down spiritual truths to things terrestrial, and
there defile them, as for example, when they hear
any thing concerning conjugial love, apply it to
whoredoms and adulteries, and thus draw down to
these the things which belong to conjugial love,
and so in other cases  A. C. 4049, 4050.
1441. Moreover, such is the correspondence of
the brain with the Grand Man, that they who are
in the principles of good have reference to those
things in the brain, which are its principles, and
which are called glands or cortical substances;
whereas .they who are in the principles of truth
have reference to those things in the brain which
proceed from those principles, and which are called
fibres. There is, however, this distinction, that
those who correspond to the right part of the brain,
are in the will of good, and thence in the will of
truth ; whereas those who correspond to the left
rf the brain, are in the understanding of good and
(truth, and thence in the affection of them. The
: reason of this is, that those who are in heaven
¦at the Lord's right, are in good from the will, but
those who are at the Lord's left, are in good from
the understanding. The former are called celes
tial, but the latter spiritual. — A. C. 4052.
1442. The brain, like heaven, is in a sphere of
ends, which are uses, for whatever flows from the
Lord is an end having respect to the salvation of
the human race. This is the end which rules in
heaven, and which thence rules in the brain, for
:the brain, where the mind of man is, has respect to
.ends in the body, to wit, that the body may serve

the soul, that the sonl may be happy to eternity.
But there are societies which have no end of use,
only of enjoying the company of friends and mis
tresses, and the pleasures thence resulting, thus
who live in self-indulgence alone, and whose sole
concern is a concubine, and whether a private or
a public one, it is for the same end. The number
Of societies of such spirits at this day is incredible.
As soon as they approach, their Sphere operates,
and extinguishes in others the affections of truth
and good, and when these affections are extin
guished, then they are in the pleasure of their
friendship. They are obstipations of the brain,
and induce in it stupidity. Many societies of such
spirits have been with me, and their presence was
perceptible from a duln'ess,' languor, and privation
of affection. Sometimes I have discoursed with
them. They are pests and destructions, though
in civil life, during their abode in the world, they
appeared to be good, delightful, facetious, and in
genious, for they know things that are becoming,
and the art of insinuating themslves thereby, espe
cially into friendship ; but they know not, nor are
willing to know, what it is to be a friend to good,
or what is the nature of the friendship of good. A
sad lot awaits them : they live at length in filth,
and in such stupidity that there is scarce any thing
of humanity, as regards understanding, remaining
in them. For the end makes 'the man, and such
as the end is, such is the man, consequently, such
his humanity after death. — A. C. 4054.
Correspondence of the external Senses.
1443. It was shown that general (or common;
sense in the earliest times, or with the most ancient
people, occupied the whole face; and that succes
sively after those times it occupied only tlie left
part of it, and finally after these times it spread
itself out of the face, so that at this day there is
scarcely any general involuntary sense remaining
in the face. The right part of the face with the
right eye corresponds to the affection of good, but
the left to the affection of truth ; the region where
the ear is, corresponds to obedience alone without
affection. For with the most ancient people, whose
age was called the golden age, because they lived
in a certain state of integrity, and in love to the
Lord, and in mutual love as the angels, all the in
voluntary of the cerebellum was manifested in the
face, and then they knew not how to exhibit any
other thing in the countenance, than according as
heaven flowed into the involuntary efforts, and
thence into the will. But with the Ancients,
whose age was called the silver age, because they
were in a state of truth, and thence in charity
towards the neighbor, the involuntary which is of
the cerebellum was manifested, not in the right
side of the face, but only in the left ; whereas with
their posterity, whose time was called the iron age,
because they lived not in the affection of truth, but
in the obedience of truth, the involuntary was no
longer manifested in the face,but betook itself to the
region about the left ear. I have been instructed,
that the fibres of the cerebellum have thus changed
their efflux into the face, and that instead of them
fibres from the cerebrum have been translated
thither, which then bear rule over those which are
from the cerebellum, and this from an endeavor to
form the features of the face according to the dis
posal of man's own proper will which is from the
cerebrum. It does not appear to man that these
things are so, but it is very manifest to the angels
from the influx of heaven and from correspond
ence.

WRITINGS OF EMANUEL SWEDENBORG.

311

1444. Involuntary common (or general) sense at
this day is such, with those who are in the good
and truth of faith. But with those who are in evil,
and thence in the false, there is not any longer
any involuntary common sense which manifests
itself, neither in the face, nor in the speech, nor in
the gesture, but there is a voluntary, which as
sumes the semblance or what is involuntary, or
natural as it is called, which they have made such
by frequent use or habit from infancy. The na
ture and quality of this sense with such persons
was shown by influx, which was tacit and cold,
into the whole face, both into the right side of it,
and into the left, and thence determining itself
towards the eyes, and from the left eye extending
itself into the face. By which circumstances was
signified, that the fibres of the cerebrum have
intruded themselves and bear rule over the fibres
of the cerebellum, and that hence a counterfeit,
pretended, lying, and deceitful principle, inwardly
reign's, and outwardly appears sincere and good.
Its being determined towards the left eye, and
thence also into the face, signified that they regard
evil as an end, and use the intellectual part to
obtain their end, for the left eye signifies the intel
lectual. These at this day are they, who for the
greatest part constitute the common involuntary
sense, who yet in old time were the most celes
tial of all, but at this day they are of all the most
wicked, and this principally from the Christian
world.— A. C. 4326, 4327.
1445. The external senses, which are five,
namely, touch, taste, smell, hearing, and sight,
have each correspondence with the internal senses.
The sense of touch in general corresponds to the
affection >of good; the sense of "taste to the affec
tion of knowing ; the sense of smell to the affec
tion of perceiving ; the sense of hearing to the
affection of learning, also to obedience ; but the
sense of sight to the affection of understanding
and of being wise. — A. C. 4404.
Correspondence of the Sight and the Eye.
1446. That the sense of sight corresponds to
the affection of understanding and of being wise,
is because the sight of the body altogether cor
responds to the sight of its spirit, thus to the
understanding. For there are two lights, one
which is of the world, from the sun, the other
which is of heaven from the Lord ; in the light of
the world there is nothing of intelligence, but in
the light of heaven there is intelligence. Hence,
so far as with man the things which are of the
light of the world are illuminated by those which
are of the light of heaven, so far the man under
stands and is wise ; thus so far as they correspond.
1447. Because the sight of the eye corresponds
to the understanding, therefore also sight is attrib
uted to the understanding, and is called intellect
ual sight; also those things which man apper-
ceives, are called the objects of that sight; and
also in common speech it is said that those things
are seen when they are understood ; and also
light and illumination, and thence clearness, are
predicated of the understanding, and on the other
band shade and darkness, and thence obscurity.
These and similar things have come into use with
man in speaking, from the fact that they corre
spond; for his spirit is in the light of heaven, and
his body in the light of the world, and his spirit is
what lives in the body, and also what thinks;
hence many things which are interior, have thus
fallen into vocal expressions.
1448. The eye is the most noble organ of the

face, and communicates more immediately with
the understanding than the rest of man's organs of
sense. It is also modified by a more subtile at- f
mosphere than the ear, on which account likewise
the sight penetrates to the internal sensory, which
is in the brain, by a shorter and more inferior way
than speech perceived by the ear. Hence also it
is, that certain animals, because they are without '
understanding, have two as it were substitute
[succenturiata] cerebra within the orbits of their
eyes ; for their intellectual depends on their sight ;
whereas man is not so [formed], but has the adr
vantage of a large cerebrum, that his intellectual
may not depend upon his sight, but his sight upon
his intellectual. That the sight of man depends
upon his intellectual is very manifest from this,
that his natural affections effigy themselves repre
sentatively in the face ; whereas the interior affec
tions, which are of the thought, appear in the eyes
from a certain flame of life, and thence evibration
of light, which beams forth according to the affec
tion in which the thought is. This also man
knows and observes, although not instructed by
any science; the'reason is, because his spirit is in
society with spirits and angels in the other life,
who know it from evident perception.
1449. That there is a correspondence of the
ocular sight with the intellectual sight, appears
manifestly to those who reflect ; for the objects of
the world, which all derive something from the
light of the sun, enter in by the eye, and store
themselves up in the memory, and this evidently
under a like visual appearance, for the things
which are thence reproduced," are seen within ;
hence the imagination of man, the ideas of which
are called by philosophers material ideas. These
objects, when they appear still more interiorly,
constitute thought, and this also under some visual
appearance, but more pure, and the ideas of this
latter are called- immaterial, also, intellectual.
That there is an interior light, in which there is
life, consequently intelligence and wisdom, which
illuminates the interior sight, and meets those
things which have entered by the external sight, is
clearly manifest : also that the interior light oper
ates according to the arrangement of the things
which are there from the light of the world. The
things which enter by hearing, are also changed
within into appearances like those of visual ob
jects, which are from the light of the world. —
A. C. 4405-4408.
1450. By much experience it has been made
manifest to me, that the sight of the left eye cor
responds to truths which are of the understanding,
and the right eye to the affections of truth, which
also are of the understanding ; consequently that
the left eye corresponds to the truths of faith, and
the right eye to the goods of faith.
1451. All and each of the things which are in
the eye have their correspondences in the heavens,
as the three humors, the aqueous, the vitreous, and
the crystalline ; and not only the humors, but also
the coats, yea, each part. -The interior things of
the eye have correspondences more beautiful and
pleasant, but with a difference in each heaven.
The above light, which proceeds from the Lord,
when it flows into the inmost or third heaven, is
received there as the good which is called charity ;
and when it flows into the middle or second heaven,
mediately and immediately7 it is received as the
truth which is from charity. But when this truth
flows into the last or first heaven, mediately and
immediately, it is received substantially, and ap
pears there as a paradise, and in other places as a

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

city in which are palaces ; thus the correspond
ences succeed each other even to the external
sight of the angels.
1452. There was a certain person with whom I
was acquainted in the life of the body, but not as
to the mind [animus] and interior affections : he
occasionally conversed with me in the other life,
but a little at a distance ; in general he manifested
himself by pleasant representatives, for he could
present things which delighted, as colors of every
kind, and beautiful colored forms, and could intro
duce infants beautifully decorated as angels, and
very many like things which were pleasant and
delightful. He acted by a gentle and soft influx,
and this into the tunic of the left eye ; by such
things he insinuated himself into the affections of
others, with the end of pleasing and delighting
their life. It was told me by the angels, that such
are they who belong to the coats of the eye, and
that they communicate with the paradisiacal heav
ens, where truths and goods are represented in a
substantial form. — A. C. 4410-4412.
1453. The eye, or rather its sight, corresponds
especially to those societies in the other life,
which are in paradisiacal things. These appear
above in front, a little to the right, where there
are presented gardens in living view, with trees
and flowers of so many genera and species, that
those which grow throughout the whole earth are
respectively few. In each of the objects there,
there is somewhat of intelligence and wisdom,
which beams forth, so that you would say, that the
inhabitants dwell together in paradises of intelli
gence and wisdom ; these things are what affect
from the interiors those who are there, and thus
not only gladden the sight, but the understanding
also at the same time. Those paradisiacal things
are in the first heaven, and ;n the very entrance to
the interiors of that heaven, and are representa
tives, which descend from the superior heaven,
when the angels of the superior" heaven discourse
intellectually with each other about the truths of
faith. The speech of the angels in that heaven is
effected by spiritual and celestial ideas, which to
them are forms of expressions, and continually by
series of representations of such beauty and pleas
antness, as it is impossible to express ; these beau
ties and pleasantnesses of their discourse are what
are represented as paradisiacal things in the infe
rior heaven. This heaven is distinguished into
several heavens, to which correspond each of the
things which are in the chambers of the eye.
There is a heaven, in which are the paradisiacal
gardens spoken of above. There is a heaven in
which are atmospheres of various colors, where
the universal aura glitters as if from gold, silver,
pearls, precious stones, flowers in their least forms,
and innumerable other things. There is a rain
bow heaven, where are most beautiful -rainbows
.great and small, variegated with most splendid
colors. Each of these things exists by the light
which is from the Lord, in which is intelligence
and wisdom ; hence there is in each of the objects
there somewhat of the intelligence of truth and of
the wisdom of good, which is thus representatively
exhibited. They who have not had any idea con
cerning heaven, nor concerning the light therein,
can hardly be brought to believe that such things
are there : wherefore they who bring this incredu
lity along with them into the other life, if they
have been in the truth and good of faith, are con
veyed by the angels into those things, and when
they see them they are astonished.
1454. A certain person, who in the learned

world had been distinguished and held in high
reputation for his skill in the science of botany,
after his decease was informed in the other life,
that flowers and trees are there also presented to
the view. At this he was amazed, and inasmuch
as it had been the delight of his life, he burned
with a desire of seeing whether it was so. Where
fore, being taken up into paradisiacal scenes, he
saw most beautiful shrubberies, and most pleas
ant flower gardens of an immense extent ; and
whereas he then came into the ardor of his delight
from affection, it was allowed him to wander
through the plain, and not only to see them singly,
but also to gather them, and bring them close to
his eye, and to examine whether the case was so.
Entering thence into discourse with me, he also
said, that he had never at all believed this, and
that if in the world they had heard such tilings,
they would have accounted them paradoxes. And
he further related, that there are to be seen there
vegetable flowers in immense abundance, such as
were never seen in the world, and scarcely com
prehensible there by any perception, and that each
glitters from an incomprehensible splendor, inas
much as they are from the light of heaven.
1455. Colors are also seen in the other life,
which in splendor and brilliancy so far exceed toe
brightness of colors in the world, that they will
scarcely admit of any comparison. They are from
the variegation of light and shade there ; and inas
much as there it is intelligence and wisdom from
the Lord, which appears as light before the eyes
of angels and spirits, and at the same time inward
ly illuminates their understanding, therefore colors
in the other life are in their essence variations, or,
so to speak, modifications of intelligence and wis
dom. Colors in the other life, not only those with
which the flowers are decoraied, the atmospheres
illustrated, and the rainbows varied, but also those
which are exhibited distinct in other forms, have
been so often seen by me, that it would be scarcely
possible to enumerate the different times. They
derive their splendor from truth which is of intel
ligence, and their brilliancy from good which is of
wisdom, and the colors themselves are from the
bright white and the obscure of those [principles];
thus they are from light and shade like colorings
in the world. Hence it is that the colors which
are mentioned in the Word, as those which were
of the precious stones in Aaron's breastplate, and
upon the garments of his sanctity ; and the colors
in the curtains of the tent where the ark was, and
those which were in the stones of the foundation
of the New Jerusalem described by John in the
Apocalypse, and elsewhere, represented such things
as are of intelligence and wisdom. But what each
of them represents, by the divine mercy of the
Lord, will be shown in the explications. In gen
eral, so far as colors in the other life partake of
splendor, and are derived from bright white, so far
they are from truth which is of intelligence, and
so far as they partake of brilliancy and are de
rived from purple, so far they are from good which
is of wisdom; those which thence derive their
origin, belong also to the provinces of the eyes —
A. C. 4528-4530.
Correspondence of the Smell and the Nostrils.
1456. As to what concerns the correspondence
of the sense of smell and thence of the nostrils
with the Grand Man, they belong to that province
who are in common perception, so that they may
be called perceptions ; to them corresponds the
smell, consequently its organ. Hence also it is,

WRITINGS OF EMANUEL SWEDENBORG.

313

that to smell, to scent, to be quick scented, and
also the nostrils, in common discourse are predi
cated of those, who in divining hit near the mark,
and likewise who perceive ; for the interiors of
the expressions of man's speech derive many
things from correspondence with the Grand Man,
by reason that man as to the spirit is in society
with spirits, and as to the body with men.
1457. I have conversed occasionally with those
who belong to the province of the nostrils, from
which it has been given to know their quality,
namely, that they are perceptions, for they per
ceived whatever happens in the society in common,
but not so in particular, as they who are in the
province of the eye, for these latter discern and
take a view of those things which are of percep
tion. — A. C. 4624, 4625.
1458. Those who have relation to the interiors
of the nostrils, are in a more perfect state as to
perception, than they who have relation to the
exteriors. Concerning the former it is permitted
to relate these things : There was presented to my
view as it were a bath with long seats or benches,
and thence there issued forth heat ; a woman ap
peared there who presently vanished into a black
ish cloud; and there were also heard infants,
saying that they were not willing to be there. Af
ter a little while some angelic choirs were apper
ceived, who were sent to me for the purpose of
averting the attempts of certain evil spirits ; and
then suddenly above the front there appeared little
holes greater and less, through which a beautifully
yellowish light was transmitted, and in that lucid
ity within the little holes were seen certain females
in snowy [light] : and next there ' appeared again
little holes in another arrangement, through which
they who were within looked; and again other
little holes, through which the lucidity did not so
freely pass ; lastly there was perceived a bright
ening light. It was told me, that there were the
abodes of those who constitute the province of the
internal nostrils, for they were of the female sex,
and that clearness of perception of those who dwell
there, is represented in the world of spirits by
such holes ; for the spiritual things in heaven
are represented by natural things, or rather, by
such things as are like natural, in the world of
spirits. Afterwards it was given to converse with
them, and they said, that through those representa
tive holes they could see exactly those things
which were taking place beneath, and that those
holes appear turned to those societies which they
were desirous to observe ; and inasmuch as they
were then turned to me, they said that they could
perceive all the ideas of my thought, and likewise
of those who were around me. They said more
over, that they not only apperceived the ideas, but
also saw them variously represented to them ; as
for instance, the things which were of the affection
of good they saw represented by suitable small
flames, and the things which were of the affection
of truth by variations of light. They added, that
they saw certain angelic societies with me, and
their thoughts by things variously colored, by
purple colors, such as are seen in painted curtains,
and also by the colors of the rainbow in a more
obscure plain, and that hence they perceived that
those angelic societies were of the province of the
eye. There were next seen other spirits who
were cast down thence, and were dispersed here
and there, of whom they said that they were such
as had insinuated themselves among them for the
sake of apperceiving something, and of seeing
what was doing below, but for the end of insnaring
40

them ; this casting down was observed as often as
the angelic choirs approached, with whom also I
spoke. Concerning those who were cast down
they said, that they had reference to the mucus of
the nostrils, and that they were dull and stupid,
and also without conscience, thus altogether with
out interior perception. The woman who was
seen as above described, signified such insnarers :
with them also it was given to speak, and they
wondered at any one having conscience, and were
in total ignorance what conscience is ; and when
I said that it is an interior apperception of good
and truth, and that to act against that appercep
tion causes anxiety, this they did not understand.
Such are they who correspond to the mucus which
infests the nostrils, and which is therefore ejected.
Afterwards was shown me the lucidity in whiqh
they live who have reference to the internals of
the nostrils ; it was beautifully varied with veins
of golden flame and of silver light ; the affections
of good are there represented by veins of golden
flame, and the affections of truth by veins of silver
light It was also shown, that they have holes
opening on the side, through which they see as it
were the heaven with stars in azure blue ; and it
was said that in their inner rooms the light is so
great, that the midday light of the world is not to
be compared with it ; and it was further said, that
the warmth in which they live is as the vernal
summer heat on the earth ; and that there are also
little children among them, but children of some
years, and that they are not willing to be there
when those insnarers, or mucuses, approach. Num
berless such representatives appear in the world
of spirits, but the above were representatives
of the perceptions, in which they are who cor
respond to the smelling of the internal nostrils. —
A. C. 4627.
1459. The spheres of spirits, when it pleases
the Lord, are changed into odors ; the odor itself
is plainly perceived. That these spheres are
changed into odors is because odor corresponds to
perception, and because perception is as it were
spiritual odor. — A. C. 4626.
1460. Those odors are from a twofold origin,
namely, from the perception of good, and from the
perception of evil ; those which are from the per
ception of good are most grateful, exhaling as it
were from the fragrant flowers of a. garden, and
from other fragrances, with such agreeableness
and also variety, as is ineffable : they who are in
heaven are in the spheres of such odors. But the
odors which are from the perception of evil are
most ungrateful. — A. C. 4628.
Correspondence of the Hearing and the Ears.
1461. The spirits who correspond to the hearing,
or who constitute the province of the ear, are those
who are in simple obedience, namely, who do not
reason whether a thing be so, but who believe that
it is so, because it is said to be so by others ;
hence they may be called obediences. That they
are of such a quality, is because hearing is to
speech, as the passive to its active, or as he who
hears a person speaking and acquiesces. Hence
also in common speech to give ear to any one is to
be obedient, and to hearken to the voice is to obey.
There are many differences of the spirits who
correspond to the ear, that is, to its functions and
offices; there are those who have reference to
each of its little organs, namely, those who to the
external ear, who to the membrane thereof which
is called the drum of the ear, to the interior mem
branes which are called windows, to the hammer,

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

the stirrup, the anvil, the cylinders, the cochlea;
and there are those who have reference to parts
still more interior, even to those substantiated
parts which are nearer to the spirit, and which at
length are in the spirit, and are at last intimately
conjoined with those who appertain to the internal
sight, from whom they are distinguished by this,
that they have not so much discernment, but
assent to them as if passive. — A. C. 4653.
1462. There was a spirit who spoke with me
at the left auricle, at its hinder part where are the
elevating muscles of the auricle ; he told me,
that he was sent to me to say, that he reflects
nothing upon what others speak, provided he takes
it in with his ears. When he spoke, he as it were
belched out the expressions, and he said also that.
this was his manner of speaking. Thence it was
given to know that interior things were not in his
speech, thus there was little of life in it, and that
hence came such eructation. It was said, that
such as attend little to the sense of a thing,
are they who belong to the cartilaginous and bony
part of the external ear. — A. C. 4656.
1463. To the interiors of the ear pertain those
who have a sight of the interior hearing, and obey
what the spirit there dictates, and give apt ex
pressions to its dictates ; it was also shown me
what is their nature and quality. There was ap
perceived somewhat sonorous penetrating from
beneath near the left side even to the left ear ; I
observed that they were spirits who were thus
endeavoring to burst forth, but of what quality
they were, I could not know. But when they
had burst forth, they spoke with me, saying, that
they were 'logicians and metaphysicians, and
that they immersed their thoughts in such things
without any other end, than that they might be
noted for their learning, and thus attain to honors
and riches, lamenting that now they led a miser
able life by reason that they have imbibed such
things without any other use, and thus have not
perfected their rational by them : their speech was
slow and in a low tone of voice. In the mean
while there were two above the head speaking to
each other, and when it was inquired who they
were, it was said, that one of them was a person
of the highest reputation in the learned world, and
it was given me to believe that he was Aristotle ;
who the other was, was not said. The former
was then remitted into the state in which he was
when he lived in the world, for every one can
easily be remitted into the state of his life which
he had in the world, inasmuch as he has every
state of his life along with him. But what sur
prised me, he applied himself to the right ear,
and there spake hoarsely, but still sanely.* From
the sense of his speech I apperceived, that he was
of a genius altogether different from those scho
lastics who first emerged, in that he hatched out
from his own thought the things which he had
written, and thence produced his philosophy, so
that the terms which he invented, and which
he imposed on the things of thought, were formula
by which he described interior things : also that he
was excited to such things by the delight of affec
tion and the desire of knowing the things which

* The term in the original here rendered sanely is sane, which
is derived from the adjective sunns, denoting a person of a sound
moral mind. We have no other English term which singly can
so well express the idea here suggested. Sensibly approaches
nearest to it, but does not appear to convey the author's meaning
grecisely. A sensible man is one, who has acquired much
nowledge of the things of sense, and from that knowledge can
talk sensibly about them. But a sane man is one, who has ac
quired knowledge of what is just and equitable, and from that
Knowledge can talk sanely about justice and equity.

were of thought, .and that he followed obediently
what his spirit had dictated ; (wherefore he applied
himself to the right ear.) I conversed with him
afterwards concerning the analytic science, and it-
was given to say, that a child in the' space
of half an hour speaks more philosophically,
analytically, and logically, then he could describe
by volumes, by reason that all things of the thought
and thence of human speech are analytical, the
laws of which are from the spiritual world. . . .
These things he approved. He next showed me
what idea he had had concerning the Highest Deity,
namely, that he represented Him to himself with a
human face, and encompassed ahout the head with
a radiant circle : and that he now knows, that the
Lord is that very Man, and that the radiant circle
is the Divine from Him, which not only flows into
heaven, but also into the universe, and arranges
and rules them; adding, he who arranges and
rules heaven, arranges and rules also the universe,
because the one cannot be separated from the
other: and he further said, that he believed in, only
one God, whose attributes and qualities had been
marked by as many names as there were gods wor
shipped by others. A woman was seen by me, who
stretched out her hand, wishing to stroke his cheek ;
when I wondered at this, he said, that when he was
in the world, such a woman often appeared to him,
who as it were stroked his cheek, and that her hand
was beautiful ; the angelic spirits said, that such
women were sometimes seen by the ancients, and
were called by them Pallases, and that she ap
peared to him from the spirits, who, when they
lived men in ancient times, were delighted with
ideas and indulged in thoughts, but without philos
ophy ; and because such spirits were with him,
and were delighted with him because he thought
from the interior, therefore they representatively
exhibited such a woman. Aristotle is among sane
spirits in the other life, and many of his followers
among the infatuated. — A. C. 4658.
1464. They who in the spiritual world are in
the province of the ear, are forms of obedience
from perception; and the province of the ear
is in the axis of heaven, and therefore into it, or
into those who are there, the whole spiritual world
flows, with the perception that the thing command
ed is to be done ; for this is the reigning percep
tion in heaven ; hence it is, that they who are in
that province, are forms of obedience from percep
tion. That the things which enter by hearing,
enter immediately by the understanding into the
will, may be further illustrated by the instruction
of the angels of the celestial kingdom, who are the
most wise. Those angels receive all their wisdom
by hearing, and not by sight ; for whatsoever they
hear of divine things, they receive in the will
from veneration and love, and make it a principle
of their life ; and because they receive it immedi
ately in the life, and not first in the memory, there
fore they do not discourse concerning matters of
faith, but when they are told of them by others,
they only answer, "Yea, yea," or "Nay, nay,"
according to the Lord's words in Matthew (v. 37).
From these considerations it is evident, that hear
ing is given to man chiefly for his reception of
wisdom, but sight for his reception of intelligence. .
Wisdom consists in perceiving, willing, and doing;
intelligence in knowing and perceiving. — A. E.
Correspondence of the Taste and the Tongue.
1465. The tongue affords entrance to the lungs"
and also to the stomach, thus it represents a sort of

WRITINGS OF EMANUEL SWEDENBORG.

315

court yard to spiritual things and to celestial
things, to- spiritual things because it ministers
to the lungs and thence to the speech, and to
celestial things because it ministers to the stom
ach,' which supplies aliment to the blood and the
heart:' wherefore the tongue in general corre
sponds to the affection of truth, or to those in the
Grand Man who are in the affection of truth, and
afterwards in the affection of good from truth.
They therefore who love the Word of the Lord,
and thence desire the knowledges of truth and
good, belong to that province ; but with the differ
ence, that there are some who belong to the tongue
itself, some to the larynx and the windpipe, some
to the throat, likewise some to the gums, and also
some to the lips ; for there is not the smallest
thing appertaining to man with which there is not
correspondence. That they who are in the affecj
tion of truth belong to that province understood in
ani extended sense, has been given me to expe
rience frequently, and this by their manifest influx
now into'the tongue, and now into the lips, when
also it has been given to converse with them ; and
it was observed, that some also correspond to the
interiors of the tongue and of the lips, and some
to the exteriors. The operation of those who re
ceive only exterior truths with affection, but not
interior, and yet do not reject the latter, I was
made sensible of by an influx not into the inte
riors of the tongue, but into the exteriors.
1466. Inasmuch as food and nourishment cor
respond to spiritual food and nourishment, thence
the taste corresponds to the perception and the
affection thereof.
1467. Inasmuch as the taste corresponds to per
ception and to the affection of knowing, of under
standing, and of growing wise, and the life of man
is in that affection, therefore it is not permitted to
any Bpirit or to any angel to flow into man's taste,
for this would be to flow into the life which is
proper to him. There are nevertheless vagabond
spirits of the infernal host pernicious beyond oth
ers, who, in consequence of having been habitu
ated in the life of the body to enter into man's
affections with a view to his hurt, also retain that
lust in the other life, and by every method study
to enter into the taste with man ; into which when
they have entered, they possess his interiors,
namely the life of his thoughts and affections, for,
as was said, they correspond, and the things which
correspond act as one. That I might know how
this case is, it was permitted them to attempt to
enter into my taste, which they also strove with
the greatest exertion to effect, and it was then told
me, that if they penetrated quite , into the taste,
they would also possess the interiors, by reason
that the taste depends on those interiors by cor
respondence ; but this was permitted only to the
end that I might know how the case is in regard
to the correspondence of -the taste, for they were
immediately driven away thence.
1468. A spirit, or man after death, has all the
sensations which he had while he lived in the
world, namely seeing, hearing, smelling, and the
touch; but not the taste, but instead thereof
something analogous, which is adjoined to the
smell. The reason why he has not taste is, lest
he should enter into the taste of man, and thus
possess his interiors ; also lest that sense should
turn him away from the desire of knowing and of
growing wise, thus from spiritual appetite.
1469. From these things also it may be evident,
why the tongue is assigned to a double office,
' namely to the office of administering to speech,'

and of administering to nourishment ; for so far
as it administers to nourishment, it corresponds
to the affection of knowing, of understanding,
and of being wise as to truths; wherefore also
wisdom (sapientia) or being wise (sape.re) has
its name from relish (sapor) : * and so far as it ad
ministers to speech, it corresponds to the affection
of thinking and of producing truths. — A. C. 4791-
4795. 1470. Spirits have not the sense of taste, but a
desire, like an appetite, of knowing and learning
in its stead. — A. C. 1973.
1471. I have discoursed with spirits concerning
the sense of taste, which they said they had not,
but that they had somewhat, whereby they never
theless know what taste is ; which they compared
to smelling ; which however they were not able to
describe. This brought to my recollection, that
taste and smelling meet in a kind of third sense ;
as appears also from animals, which examine their
food by the smell to discover whether it be whole
some and suitable for them. — A. C. 1516.
Correspondence of the Face.
1472. When the angels present themselves vis
ible, all their interior affections appear clearly from
the face, and thence shine forth, so that the face
is their external form and representative image:
to have any other face than that of their own af
fections, is not given in heaven ; they who feign
any other face are cast out from the society : thence
it is manifest that the face corresponds to all the
interiors in general, both to his affections and
thoughts, or to those things which are of the will
and those things which are of the understanding
with man. Hence also in the word by face and
faces are signified the affections; and by the
Lord's lifting up his faces upon any one, is signi
fied, that he pities him from the divine affection
which is of love.
1473. The changes of the state of the affections
appear also to the life in the face of the angels ;
when they are in their own society, then they are
in their own face, but when they come into an
other society, then their faces are changed accord
ing to the affections of good and truth of that
society, yet still the genuine face is as a plane,
which is known in those changes. I have seen
the successive variations according to the affec
tions of the societies with which they communi
cated : I have seen that they varied their faces
by the changes from one limit of an affection to
another, but it was observed, that still the same
face in general was retained, so that the ruling
affection always shone forth with its variations;
thus were shown the faces of the whole affection
in its extension. —A. C. 4796, 4797.
1474. There were spirits with me from another
globe, of which we shall speak elsewhere, whose
faces were different from the faces of the men of
our globe, being prominent, especially about the
lips, and moreover being free. I conversed with
them concerning their manner of living, and the
state of conversation among them : they said that
they conversed among themselves chiefly by varia
tions of the face, especially by variations about "the
lips, and that they expressed affections by the
parts of the face which are about the eyes, so that
their companions could thence fully comprehend
both what they thought and what they willed ;
this also they endeavored to show me by an influx
into my lips, through the various foldings and

* This observation, it is to be noted, applies to the Latin lan
guage, in which the author wrote, but not bo to other languages;

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

windings thereabouts ; but I could not receive the
variations, because my lips had not been initiated
from infancy in such things ; nevertheless I could
apperceive what they spoke by communication of
their thought But that by the lips speech in gen
eral may be expressed, may be certain to me from
the manifold series of muscular fibres folded to
gether one with another, which are in the lips ; if
these were unfolded, and thus acted distinctly and
freely, there might be presented there many varia
tions, which are unknown to those, with whom
those muscular fibres lie compressed. That such
was the speech there, is because they are incapable
of simulation, or of thinking one thing and show
ing another with the face ; for they live with each
other in such sincerity, that they conceal nothing
at all from their companions, but they instantly
know what they are thinking, what they are will
ing, also what is their quality, and likewise what
they have been transacting,. for acts performed, with
those who are in sincerity, are in the conscience ;
hence at first aspect they may be discriminated by
others as to their interior countenances or minds.
They showed me, that they do not force the face,
but let it forth freely. — A. C. 4799.
1475. They who correspond to the mouth, con
tinually wish to speak, for in speaking they find
the highest degree of pleasure : when they are
perfected, they are brought to this, that they do
not speak any thing but what is profitable to their
companions, to the common good, to heaven, to the
Lord ; the delight of so speaking is increased with
them in the degree that the desire of regarding
themselves in their speech, and of seeking wisdom
from their proprium, perishes.
1476. There are very many societies in the other
life which are called societies of friendship : they
are constituted of those who in the life of the
body have preferred the delight of conversation to
every other delight, and who have loved those with
whom they conversed, not caring at all whether
they were good or evil, if they were only enter
taining, and thus have not been friends to good
nor to truth. They who have been such in the
life of the body are also such in the other life,
where they adjoin themselves together solely from
the delight of conversation. — A. C. 4803, 4804.
Correspondence of the Hands, Arms, and
Feet.
1477. They who in the Grand Man correspond
to the hands and arms, and also to the shoulders,
are those who are in power by the truth of faith
from good ; for they who are in the truth of faith
from good are in the Lord's power, for they attrib
ute to Him all power, and none to themselves ;
and the more they attribute none to themselves,
not with the mouth, but with the heart, so much
the greater power are they in ; toe angels are
thence called abilities and powers.
1478. That the hands, the arms, and the shoul
ders, correspond to power in the Grand Man, is
because the strength and powers of the whole
body, and of all its viscera, have to refer them
selves to those, for the body exercises its strength
and powers by the arms and hands. Thence also
it is, that in the Word by hands, arms, and shoul
ders are signified powers.
1479. There has been seen by me a naked arm,
bent forward, which had with it so great force,
and at the same time so great terror, that I not
only was struck with horror, but seemed as if I
might be crushed into an atom even as to in-
mOsts; it was irresistible. This arm has been

twice seen by me, and thence it was given to
know, that arms signify strength, and hands power.
There was also sensibly felt a warmth exhaling
from that arm.
1480. This naked arm is presented to the sight
in various positions, and according to the positions
strikes terror, ..and in such a position as is above
described, terror incredible, for it appears as if it
were able in an instant to break to pieces the
bones and marrows. They who in the life of the
body have not been timid, are nevertheless in the
other life driven into the greatest terror by that
arm.— A. C. 4932-4935.
1481. They who in the Grand Man correspond
to the feet, the soles of the feet, and the heels,
are those who are natural, wherefore, by feet in
the Word are signifie'd natural things, by, the soles
of the, feet inferior natural things; and by the
heels the lowest natural things. For celestial
things in the Grand Man constitute the head, spirit
ual things the body, and natural things the feet.
1482. Once, when I had been elevated, into
heaven, it appeared to me as if with the head I
was there, and with the body beneath, but with the
feet still lower ; and thence it was perceived, how
the superior and inferior things with man corre
spond to those which are in the Grand Man, and
how the one flows in into the other, namely, that
the celestial, which is the good of love and the
first of order, flows in into the spiritual which
is truth thence, and is the second of order, and
finally into the natural, which is the third of order :
thence it is manifest, that natural things are like
feet, upon which superior things rest and are sup
ported. 1483. On another occasion, when being encom
passed with an angelic column, I was let down
into the places of lower [things or spirits], it was
given to perceive sensibly, that they who were in
the earth of lower [things or spirits], corresponded
to the feet and to the soles of the feet ; those places
also are beneath the feet and the soles of the feet :
I likewise conversed with the spirits there ; they
are such as have been in natural delight, and not
in spiritual. — A. C. 4938-4940.
1484. They who come out of the world from
Christian lands, and have led a moral life, and had
somewhat of charity towards their neighbor, but
have had little concern about spiritual things, for the
most part are sent into the places beneath the
feet and the soles of the feet ; and are there kept,
until they put off the natural things in which they
have been, and are imbued with spiritual and
celestial things as far as they can be according to
the life ; and when they have become imbued with
these, they are elevated thence to heavenly socie
ties ; I have at times seen them emerging, and
their joy at coming into heavenly light. — A. C.
4944. (See also 691-701.)
Correspondence of the Loins and Members of,
Generation.
1485. In general it is to be known, that the
loins, and the members adhering thereto, corre
spond to genuine conjugial love, consequently to
those societies where such are ; they who are
there are more celestial than others, and live in the
delight of peace more than others. — A. C. 5050.
1486. It is the inmost heaven, through which
the Lord insinuates conjugial love ; they who are
there are in peace beyond all others ; peace in the
heavens is comparatively as the spring season in
the world, which gives delight to all things ; it is
the celestial itself in its origin The angels who

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317

dwell there are the wisest of all, and from inno
cence appear to others as infants ; for they love
infants much more than their fathers and mothers
do. They are present with infants in the womb,
and by them the Lord takes care that infants there
be nourished and perfected ; thus they preside
over those who are with child.
1487. There are heavenly societies, to which
correspond all and each of the members and or
gans allotted to generation in each sex. Those
societies are distinct from others, as also that
province in man is properly distinguished and sep
arate from the rest.
1488. They who have loved infants most tender
ly, as such mothers, are in the province of the womb
and of the organs round about, namely, in the
province of the neck of the uterus and of the ova
ries, and they who are there, are in the, sweetest
and most delicious life, and in heavenly joy above
others. 1489. But what and of what quality those heavenly
societies are, which belong to the single organs of
generation, it has not been given to know, for they
are more interior than can be comprehended by any
one who is in an inferior sphere ; they have also
reference to the uses of those organs, which uses
are hidden, and likewise removed from science,
for a reason also which is of providence, lest such
things as are in themselves most heavenly, should
suffer injury by filthy thoughts, which are of las
civiousness, of whoredom, and adultery, which
thoughts are excited with most persons when only
those organs are mentioned. — A. C. 5052-5055.
Correspondence of the interior Viscera.
1490. There are certain well-disposed spirits,
who think not by meditation, and hence they quick
ly and as it were without premeditation, utter what
occurs to the thought ; they have interior percep
tion, which is not rendered so visual by meditations
and thoughts, as with others, for in the progress
of life they have been instructed as from them
selves concerning the goodness of things, and not
so concerning their truth. It has been told me,
that such belong to the province of the Thymus
Gland ; for the Thymus is a gland, which is prin
cipally serviceable to infants, and in that age is
soft ; with such spirits also there is a soft infantile
[principle] remaining, into which the perception
of good flows in, from which perception truth in a
common [or general] way shines forth : these may
be in great crowds, and yet not be disturbed, as is
also the case with that gland.
1491. There are in the other life many modes
of vexations, and also many modes of inaugurations
into gyres ; the purifications of the bloods, also of
the serum or lymph, and likewise of the chyle in
the body, represent those vexations, which puri
fications are also effected by various castigations ;
and the introductions of those fluids afterwards to
uses, represent those inaugurations into gyres.
It is most common in the other life, that after spirits
have been vexed, they should next be let into a
tranquil and delightful state, consequently into the
societies into which they are to be inaugurated,
and to which they are to be adjoined. That the
castigations and purifications of the blood, of the
serum, and of the chyle, likewise of the aliments
in the stomach, correspond to such things in the
spiritual world, must needs appear strange to those,
who think of nothing else but what is natural in
natural things, and especially to those who believe
in nothing else, thus denying that any thing spirit
ual is in, or can be in, which acts and rules ; when

yet the fact is, that in all and single things in nature
and her three kingdoms, the intrinsic agent is from
the spiritual world.
1492. That aliments or meats in the stomach
are by various methods vexed, that the interiors
thereof may be extracted, and turned to use, name
ly, may pass off into the chyle, and next into the
blood, is known, and also that the same operation
afterwards takes place in the intestines. Such
vexations are represented by the first vexations of
spirits, all which take place according to their life
in the world, that evils may be separated, and
goods collected together, which may turn to use.
Wherefore it may be said concerning souls or
spirits, sometime after their decease or being set
loose from the body, that they come as it were
first into the region of the stomach, and are there
vexed and purified: they- with whom evils have
obtained the pre-dominion, after that they have
been vexed to no purpose, are conveyed through
the stomach into the intestines, and even to the
last, namely, to the colon and rectum, and are
thence voided forth into the draught, that is, into
hell ; but they, with whom goods have had the
pre-dominion, after some vexations and purifications
become chyle, and pass off into the blood, some by
a longer way, some by a shorter, and some are
vexed severely, some gently, and some scarcely
at all : these latter, who are scarcely vexed at all,
are represented in the juices of meats, which are
immediately imbibed by the veins, and are con
veyed into the circulation, even into the brain, and
so forth.
1493. For when a man dies, and enters into the
other life, his life is circumstanced as food, which
is received softly by the lips, and next through
the mouth, the fauces, and the oesophagus, is let
down into the stomach, and this according to a
habit contracted in the life of the body by repeated
acts : the most in the beginning are treated with
gentleness, for they are kept in the fellowship of
angels and of good spirits, which is represented in
meats by their being first softly touched by the lips,
and next tasted by the tongue to discover their qual
ity : the meats which are soft, and in which there is a
sweet, oily, and spirituous [quality], are immedi
ately received by the veins, and are conveyed into
the circulation ; but the meats which are hard, in
which there is a bitter, filthy, and little nutritive
[quality], are subdued with greater difficulty, being
let down through the oesophagus into the stomach,
where by various methods and tortures they are
corrected : they which are yet harder, more filthy,
and more barren, are pushed down into the intes
tines, and at length into the rectum, where the
first hell is, and lastly they are cast out, and be
come excrements. Similarly is the life of man
circumstanced after death.
1494. So long as they are in that state, in which
they are as aliments or meats in the stomach, so
long they are not in the Grand Man, but are in
troducing; but when representatively they are in
the blood, they are then in the Grand Man.
1495. They who have been very solicitous con
cerning the future, and still more, they who on
that account have been rendered tenacious and
avaricious, appear in the region where the stomach
is ; many have appeared to me there : the sphere
of their life may be compared to the nauseous
stench which is exhaled from the stomach, and
aiso to the heaviness from indigestion : they who
have been such, stay long in that region, for soli
citude about the future, confirmed by act makes
dull and retards the influx of spiritual life, for they

318

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

attribute to themselves what is of the divine prov
idence, and they who do this, oppose the influx
and remove from themselves the life of good and
truth. •
1496. Inasmuch as solicitude concerning the
future is what causes anxieties with , man, and
inasmuch as such spirits appear in the region
of the stomach, thence it is that anxieties affect
the stomach more than the other viscera ; and it
. has been also given to apperceive, how those anx
ieties have been increased and diminished accord
ing to the presence and removal of those spirits ;
some anxieties have been perceived interiorly,
some more exteriorly, some more above, and , some
more beneath, according to the difference of such
solicitudes as to their origins, derivations, and
determinations. Thence also it is, when such
anxieties occupy the mind, that the region about
the stomach is constricted, and sometimes pain is
apperceived there, also anxieties appear thence to
rise up ; and thence also it is, when man is no
longer solicitous about the future, or when all
things go well with him, so that he no longer fears
any misfortune, that the region about the stomach
is free and expanded, and he has delight. ' — A. C.
5172-5178. 1497. It may also be known. in some measure
from the gyres, to what province in the Grand
Man, and correspondently in the body, spirits and
angels belong : the gyres of those who belong to
the province of the lymphatics, are slender and
rapid, as a watery [principle] gently flowing, so
that scarcely any Gyration can be perceived.
They who belong to the lymphatics, are afterwards
conveyed into places, which they said have refer
ence to the Mesentery, and it was told me that
there are as it were labyrinths therein, and that
they are next taken away thence to various places
in the Grand Man, that they may serve for use as
chyle in the body. —A. C.5181.
1498. It has been given to apperceive the gyres
of those, who belong to the province of the Liver,
and this for the space of an hour; the gyres- were
gentle, flowing about variously according to the
operation of that viscus, and affected me with much
delight ; their operation is diverse, but it is com
monly orbicular. That their operation is diverse,
is. represented also in the functions of the liver, in
that they are diverse, for the liver draws the blood
to itself, and separates it, pouring the better blood
into the veins, removing that of a middle sort into
the hepatic duct, and leaving the vile for the gall
' bladder : this is the case in adults ; but in embryos
the liver receives the blood from the womb of the
mother, and purifies it, insinuating the purer part
into the veins, that by a shorter way it may flow
into the heart, it then acts as a guard before the
heart. — A. C. 5183.
1499. There are spirits who have reference to
the pancreatic, hepatic, and cystic duct, conse
quently to the biles which are in them which the
intestines eject. Those spirits are distinct among
themselves, but- they act in consort according to
the state of those to whom their operation is deter
mined. They present themselves principally on
occasions of chastisement and punishment, which
they will to direct : the most abandoned of them are
so contumacious, that they are never willing to
desist, unless they be deterred by fears and threats,
for they fear punishments, and when afraid promise
any thing. They are they, who in the life of the
body had remained obstinately fixed in their own
opinions, not so much from evil of life, as from
natural depravity. When they are in their natural

state, they then think nothing ; to think nothing is
to think obscurely: of several things at once, and
nothing, distinctly of any thing; their delights are
to chastise, and so to do good ; nor do they.abstain
from filthiness.
1500. They who constitute the province of the
Gall Bladder, are to the back ; they are they,
who in the life of the body,, have despised what is
virtuous, and in some measure what is pious, and
also who have brought virtue and piety into 'dis
credit. — A. C. 5185, 5186.
1501. There are some in the world who act by
artifices and lies, whence come evils : it was shown
me of what quality, they are, and how they act, by
applying the harmless as ministers of, persuading,
and also by inducing characters pretending thai
they said so and so, when yet,. they said, noth
ing about the matter;. in a word, they use evil
means of attaining their end whatever it is ; the
means are deceits, lies, and artifices. Such have
reference to the sores called spurious tubercles,
which are wont to grow on the pleura and other
membranes ; and these sores, wheresover, they are
rooted in, spread widely, till at length they bring
decay upon the whole membrane. Such spirits
are severely punished. — A. C. 5188.
1502. It is known that there are secretions and
excretions, and these in a series, from the .kidneys
even into the bladder ; in the first of the series are
the kidneys, in the middle thereof the ureters, and
in the last the bladder. They who in the grand
man constitute those provinces, are in like manner
in a series, and although . they are of one genus,
still they differ as the species of that genus.
They speak with a harsh voice as if bifid, and are
desirous to introduce themselves into the body,
but it is only an endeavor. Their situation in
respect to the human body is as follows : they who
have reference to the kidneys, are on the left side
next to the body, beneath the elbow ; they who
have reference to the ureters, are towards the left
from thence at a greater distance from the body ;
they who have reference to the bladder, are at a
distance still greater ; they together form nearly
a parabola on the left side towards the fore parts,
for so they project themselves towards the fore
parts from the left, thus in a tract of considerable
length. This is one common way towards the
hells; another is through the intestines, for the
termination each way is in the hells : for they who/
are in the hells correspond to such things as are
excreted by the intestines and by the bladder ; in
asmuch as the falses and evils, in which they are,
are nothing but urine and excrements in the spirit
ual sense.
1503. They who constitute the province of the
kidneys, of the ureters, and of the bladder, in the
grand man, are of such a genius, that they desire
nothing more ardently, than to explore and scru
tinize the quality of others ; and there are some
also who desire to chastise and punish, provided
there be any thing of justice in the cause. The
offices also of the kidneys, of the ureters and of-
the bladder, are such ; for they explore, the blood
that is projected into them, whether there be any
useless and hurtful serum therein ; and they also
separate it from what is useful, and next they
chastise it, for they drive it downwards towards.
the lower regions, and in the way and afterwards
by various means they vex it : such are the offices
of those who constitute the province of the above
parts. But the spirits and societies of spirits, to
which the urine itself, especially the fetid urine,
corresponds, are infernal : for as soon as the urine

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319

is separated from the blood, notwithstanding it is
in the little tubes of the kidneys, or within in the
bladder, it is' still out of the body ; for what is sep
arated, makes no longer any circle in the body,
consequently does not contribute any thing to the
existence and subsistence of its parts.
1504. That they who constitute the province of
the kidneys and ureters, are ready to explore or
scrutinize the quality of others, what they think,
and what they will, and that they are in the desire
of finding causes, and of making guilty of some
fault, to the intent principally that they may chas
tise, I have many times experienced, and have
spoken with them concerning that desire and that
intent. Several of that genus, when they lived in
the world, had been judges there, and then had
rejoiced at heart when they found a cause, which
they believed a just one, of fining, of chastising,
and of punishing. The operation of such is apper
ceived in the region to the back, where the kid
neys, the ureters, and the bladder are. They who
belong to the bladder, extend themselves towards
gehenna, where also some of them sit as it were
in judgment. — A. C. 5380-5382.
1505. From these things it may be evident, what
is signified by what is said in the Word, that
Jehovah proveth and searcheth the reins [kidneys]
and the heart, also that the reins chastise. As in
Jeremiah ; " Jehovah proveth the reins and the
heart," xi. 20. Again ; " Jehovah proveth the just,
He seeth the reins and the heart," xxii. 12. And
in David ; "Thou just God provest the hearts and
reins," Psalm vii. 9. Again ; " O Jehovah, explore
my reins and my heart," Psalm xxvi. 2. Again ;
"Jehovah, Thou possessest my reins," Psalm cxxxix.
13. And in the Apocalypse; "I am He who
searcheth the reins and the heart," ii. 23. By
reins (kidneys) in those passages are signified
things spiritual, and by heart things celestial ; that
is, by reins are signified those things which are of
truth, and by heart those things which are of good :
the reason is, because the kidneys purify the se
rum, and- the heart the blood itself; hence by
proving, exploring, and searching the kidneys, is
signified to prove, explore and search the quantity
and the quality of truth, or the quantity and quality
offaith appertaining to man. That this is signified,
is also manifest in Jeremiah ; " Jehovah Thou art
near in their mouth, but far from their reins,"
xii. 2: and in David ; "Jehovah, lo, Thou desirest
truth in the reins," Psalm li. 8. That chastise
ment likewise is attributed to the kidneys, is also
clear from David; "My reins (kidneys) chastise
me by nights," Psalm xvi. 7.
1506. There are also, in other parts of the body,
secretaries and excretories : in the brain there are
ventricles and mammillary processes, which carry
off the phlegmy substances there ; and moreover
there are in every part little glands, as the mucous
and salival in the head, and very many in the body,
and myriads next to the cuticles, whereby the
sweat and the obsolete matters which are more
subtile are excreted. To these correspond in the
spiritual world in general tenacities of opinions,
and also scruples of conscience, in things not
necessary. Some of those spirits appear above
the head, at a middle distance, and are of such a
quality, that they raise scruples in things wherein
there ought to be no scruple ; hence because they
oppress the consciences of the simple, they are
called conscientious. What true conscience is,
they know not, for they make a conscience of
every thing which presents itself; for where, any
scruple or doubt arises, if the mind is anxious and

hesitates therein, there are never wanting things
to confirm and thus to oppress. When such spirits
are present, they also induce a sensible anxiety in
the part of the abdomen immediately below the
diaphragm ; they are likewise present with man
in temptations.- I have spoken with them, and
have perceived that they have not any extension
of the thoughts, so as to acquiesce in things more
useful and necessary, for they could not attend to
reasons, because they remained tenaciously in
their own opinion. — A. C. 5385, 5386.
1507. There are companies of spirits who wan
der about, and by turns return to the same places
evil spirits are much afraid of them, for they tor
ment them with a certain kind of torture ; it was
told that they correspond to the fundus or upper
part of the bladder in general, and to the muscular
ligaments thence concentrating themselves towards
the sphincter, where the urine is extruded by a
mode of contortion. — A. C. 5389.
1508. There are also kidneys, which are called
succenttjriate kidneys, and also kidney capsules;
their office is, not so much to secrete the serum,
but the blood itself, and to transmit the purer blood
towards the heart by a short circle ; thus also to
prevent the spermatic vessels, which are in the
neighborhood, from carrying off all the purer
blood ; but ;they perform their principal service in
embryos, and in new-born infants. There are
chaste virgins who constitute that province in the
grand man ; prone to anxieties, and timid lest they
should be disturbed, they lie quiet on the left part
of the side beneath ; if any thing be thought re
specting heaven, and any thing concerning their
change of state, they become anxious and sigh, of
which it has sometimes been given me to be very
sensible. When my thoughts were drawn towards
infants, they felt, a remarkable consolation and in
ternal joy, which also they openly confessed ; when
likewise ' any thing was thought in which was
nothing heavenly, they also became anxious : their
anxiety1 arose principally from this,- that they are
of such a disposition as inclines them to Jreep the
thoughts fixedly in one thing, and not by variety
to shake off anxieties. That they belong to the
above province, is because they also thus detain
•the mind [animus] of another constantly in certain
thoughts, in consequence whereof such things rise
up and manifest themselves, as cohere in a series,
which are to be withdrawn, or from which man is
to be purified : thus also the interiors become
more open to the angels, for on the removal of
such things as obscure and avert, a clearer in
tuition and influx is effected.
1509. Who they a're, who constitute the province
of the intestines in the grand man, may be man
ifest in some measure from those who have refer
ence to the stomach ; for the intestines are con
tinued to the stomach, and the offices of the stom
ach there increase, and become more harsh, even
to the last intestines, which are the colon and the
rectum ; wherefore they who are in these, are near
to the hells which are called excrementitious. In
the region of the stomach and of the intestines,
are they who are in the earth of lower (things or
principles), who, because they have drawn with
them from the world things unclean, which stick
close in their thoughts and affections, are on this
account kept there for some time, until such things
are wiped away, that is, are cast aside ; when
this is toe case, they can be elevated to heaven.
They who are there, are not yet in the grand man,
for they are as aliments let down into the stomach,
which are not introduced into the blood, thus into

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

the body, until they are purified from their dregs ;
they who are defiled with more earthly dregs, are
beneath those in the region of the intestines ; but
the excrements themselves, which are discharged,
correspond to the hells, which are called the ex-
crementitious hells. — A. C. 5391, 5392.'
1510. They who have been cruel and adulterers,
in the other life love nothing better than filths and
excrements, the stenches from such, things being
to them most sweet and delightful, and being pre
ferred by them above all delights ; the reason is,
because they correspond. Those hells are partly
beneath the buttocks, partly beneath the right foot,
and partly at a depth in front ; these are the hells
into which the way through the rectum intestine
leads. 1511. They who have lived solely to themselves
and to pleasure, without regarding any other use
as an end, are also beneath the buttocks, and ac
cording to the species of their pleasures, and ac
cording to their ends, pass their time in filth. — A.
C. 5394, 5395.
Correspondence of the Skin, Hair, and Bones.
1512. The case with correspondence is this :
the things in man which have the greatest life,
correspond to those societies in the heavens, which
have the greatest life, and thence the greatest
happiness, as those to which man's external and
internal sensories correspond, and the things which
are of the understanding and the will ; but the
things in man, which have less life, correspond to
such societies in heaven as are in less life, as the
cuticles, which encompass the whole body ; also
the cartilages and the bones, which support and
sustain all things that are in the body ; and also
the hairs, whicli spring forth from the cuticles.
1513. The societies to which the cuticles cor
respond are in the entrance to heaven; and to
them is given a perception of the quality of the
spirits who crowd to the first threshold, whom they
either reject or admit ; so that they may be called
the entrances or thresholds of heaven.
1514. There are very many societies which con
stitute the external integuments of the body, with
a difference from the face to the soles of the feet.
. . . There are very many such spirits from
this earth, because our orb is in externals, and
also reacts against things interna], as the skin is
wont to do.
1515. They who in the life of the body had
known nothing but the common things of faith, as
that the neighbor ought to be loved, and from that
common principle had done good alike to the
wicked and to the well disposed, without discrimi
nation, saying that every one was their neighbor ;
such, when they lived in the world, suffered them
selves to be much seduce/1 by the deceitful, the
hypocritical, and the pretending ; the case is similar
with them in the other life, neither do they care
what is said to them, for they are sensual, and do
not enter into reasons. These also constitute the
skin, but the exterior, which is. less sensible. I
have discoursed with those who constitute the
skin of the skull. But these spirits are as different
from each other as that skin is from itself in differ
ent places, as on different parts of the skull, to
wards the occiput, the sinciput, the temples, on
the face, on the thorax, the abdomen, the loins, the
feet, the arms, the hands, the fingers.
1516. It has also been given to know who con
stitute the scaly skin, which skin is less sensible
than all the other coverings, for it is beset with
scales, which approach to something like a fine

cartilage : the societies which constitute it, are
such as reason upon all subjects, whether it be so,
or be not so, and go no further ; when I discoursed
with them, it was given to perceive, that they had
not the least apprehension of what is true or not
true, and the more they reason, the less they appre
hend ; nevertheless they seem to themselves to be
wiser than others, for tfjey place wisdom in the
faculty of reasoning ; they do not at all know that
it is the chief characteristic of wisdom, to perceive
without reasoning that a thing is so, or not; so.
There are also several of them, who have become
such in the world in consequence of confounding
good and truth by philosophies ; who thence have
less of common sense.
1517. There are also spirits by whom others
speak, and who scarcely understand what they
say ; this they have confessed, but still they speak
much : such they become, who in the life of .the
body have been mere babblers, without thinking
at all on what they have said, and have loved to
speak on all subjects : it has been told that they
are in companies, and that some companies of them
have reference to the membranes which cover the
viscera of the body, some to the cuticles which
derive little from the sensitive ; for they are only
passive powers, and act nothing from themselves,
but from others. — A. C. 5552-5557.
1518. The societies of spirits, to whom the
cartilages and bones correspond, are very, many :
but they are such as have in them very little of
spiritual life ; as there is very little of life in the.
bones respectively to the soft substances which
encompass them ; for example, as there is in the
skull and the bones of the head respectively to
each brain, and the medulla oblongata, and to the
sensitive Substances therein ; and also as there is
in the vertebra? and ribs, respectively to the heart
and lungs ; and so forth.
1519. It has been shoWn me how little there
is of spiritual life in those who have reference to
the bones ; other spirits speak by them, and them
selves know little what they say, but still they.
speak, placing their delight in speaking only. .
Into such a state are they reduced, who had led an
evil life, and yet had some remains of good stored
up in them; these remains constitute that small.
portion of spiritual life after the vastations of sev
eral ages.
1520. They who emerge out of vastations, and
administer to the uses for which the bones serve,
have not any determinate thought, but common
thought, almost indeterminate ; they are as those
who are called distracted, being as it were not in
the body ; they are slow, dull, stupid, and are
tardy in every thing; nevertheless they are at
times not untranquil, because cares do not pene^
trate,but are dissipated in their common obscurity.,,
— A. C. 5560-5562.
1521. In the skull are sometimes felt pains, now
in one part, now in another, and there are apper- ,
ceived as it were nuclei there, which are sepa
rated from the rest of the bones, and which thus
are in pain : by experience it has been given me
to know that such things exist from falses grounded
in lusts. . . . Hence it is, that they who
have lived in deadly hatred, and in the revenges
of such hatred, and from these in falses, have skulls
totally hardened, and some have skulls like ebony,
through which no rays of light, which are truths,
penetrate, but are altogether reflected. — A.C.
5563. 1522. There are also spirits who have reference,;
to bones still harder, as to the teeth; but con-

WRITINGS OF EMANUEL SWEDENBORG.

321

cerning these it has not been given to know much,
only that they, who have scarcely any thing of
, spiritual life remaining, when they are exhibited
to view in the light of heaven, do not appear in
any face, but only as to the teeth instead of face ;
for the face represents the interiors of man, thus
his spiritual and celestial [principles], that is, the
things which are of faith and charity ; they, there
fore, who, in the life of the body have not procured
to themselves something of such life, appear in the
above manner. — A. C. 5565.
1523. There have occasionally been with me
such as gnashed with the teeth ; they were from
the hells containing those, who have not only led
an evil life, but have also confirmed themselves
against the Divine, and have referred all things to
nature ; they gnash with the teeth in speaking,
which is dreadful to hear.
1524. As there is a correspondence of the bones
and cuticles, there is also a correspondence of the
hairs, for these sprout up from roots in the cuticles ;
whatever is of correspondence, with the Grand
Man, appertains to spirits and angels, for every
one as an image has reference to the Grand Man.
The angels therefore have hair decently and or
derly disposed ; hair represents their natural life,
and its correspondence with their spiritual life. —
A. C. 5568, 5569.
1525. Hair is occasionally mentioned in the
Word, and there signifies the natural ; the reason
is, because hairs are excrescences in the ultimates
of manias also the natural is respectively to his
rational and to the inferiors thereof: it appears
to man when he lives in the body, that the natural
is the all in him, but this is so far from being true,
that the natural is rather an excrescence from his
internals, as hairs are from those things which
are of the body ; they proceed also in nearly the
like manner from things internal ; wherefore also
men, who in the life of the body have been merely
natural, when in another life they are presented
to view according to that state, appear hairy as to
almost the whole face : moreover, man's natural
is represented by hair ; when it is from good, it is
represented by decent and well-adjusted hair, but
when it is not from good, by unbecoming and
dishevelled hair ; it is from this representative, that
hair in the Word signifies the natural, especially
as to truth ; as in Zechariah : " It shall come to
pass in that day, the prophets shall be ashamed, a
man by reason of his vision, when he hath prophe
sied, and they shall not put on a hairy garment
that they may declare a lie," xiii. 4. Hence it is
evident whence Samson had strength from his hair,
concerning whom thus: The angel of Jehovah
appeared to the mother of Samson, saying, lo, thou
shalt conceive and bear a son, and no razor
shall come up upon his head, he shall be a Naza-
rite of God, a child from the womb," Judges xiii.
3, 5 ; and afterwards, that he told Delilah, that if
he should be shaven, his strength would depart
from him, and he should be rendered weak ; and
then, when he was shaven, that his strength de
parted, and the Philistines seized upon him ; and
afterwards, when the hair of his head began to
grow, as he was shaven, that his strength returned,
so that he removed the pillars of the house, Judges
xvi. 1 to the end : who does not see that in these
things there is a heavenly arcanum, which no one
knows, but he who is instructed concerning rep
resentatives, viz., that the Nazarite had relation to
the celestial man, and so long as he had hair, had
relation to the natural of that man, who, as was
said, is in so powerful and strong truth; and
41

whereas at that time all representatives, which were
commanded by the Lord, had such force and effect,
thence Samson had his strength.  1. C. 3301. '
1526. There are many, especially females, whose
attention has been wholly taken up in adorn
ing their persons, nor have they thought more
deeply, and scarcely at all concerning eternal
life ; this is pardonable in females up to the age
of youth, when the ardor ceases which is wont
to precede marriage ; but if in maturer age they
persevere in those things, when they can under
stand otherwise, they' then contract a nature which
remains after death. Snch females in the other
life appear with long hair spread over the face,
which they also comb, supposing elegance to con
sist therein ; for to comb the hair signifies to
accommodate natural things that they may appear
handsome ; hence it is known by others what is
their quality ; for spirits can know from the hair,
its color, length, the manner in which it is spread,
what had been the quality of the natural life in
the world. — A. C. 5570.
Correspondence of the Touch.
1527. That to touch denotes communication,
translation, and reception, is because the interiors
of man put themselves forth by external things,
especially by the touch, and thereby communicate
themselves with another, and transfer themselves
to another, and so far as the will of the other is in
agreement, and makes one, they are received ;
whether we speak of the will or the love, it is the
same thing, for what is of the love of man, this also
is of his will : hence also it follows that the inte
riors of man, which are of his love and of the
thought thence, put themselves forth by the touch,
and thus communicate themselves with another,
and transfer themselves into another ; and so far
as another loves the person or the things which the
person speaks or acts, so far they are received.
This especially manifests itself in the other life,
for all in that life act from the heart, that is, from
the will or love, and it is not allowed to act from
gestures separate thence, nor to speak from the
mouth according to pretence, that is, separately
from the thought of the heart : it is there evident
h'ow the interiors communicate themselves with
another, and transfer themselves into another by
the touch ; and how another receives them accord
ing to his love. That by the touch of the hand
is also signified communication, translation, and
reception, is because the active principle of the
whole body is brought together into the arms and
into the hands, and interior things are expressed
in the Word by exterior : hence it is that by the
arms, by the hands, and especially by the right
hand, is signified power. — A. C. 10,130;
Correspondence of Diseases.
1528. Inasmuch as the correspondence of dis
eases is to be treated of, it should be known, that
all diseases also with man have correspondence
with the spiritual world ; for whatsoever in univer
sal nature has not correspondence with the spirit
ual world, this will not exist, having no cause from
which it can exist, consequently from which it can
subsist. 1529. These things are said that it may be
known, that diseases also have correspondence
with the spiritual world ; they have not correspond
ence with heaven, which is the grand man, but
with those who are in the opposite, thus with those
who are in the hells. By the spiritual world in
the universal sense is meant both heaven and heU

322

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

for man, when he dies, passes out of the natural
world into the spiritual world. That diseases, have
correspondence with those who are in the hells, is
because diseases correspond to the lusts and pas
sions of the mind (animus) ; these also are the
origins of diseases : for the origins of diseases in
common are intemperances, luxuries of various
kinds, pleasures merely corporeal, also envyings,
hatreds, revenges, lasciviousness, and the like,
which destroy the interiors of man, and when these
are destroyed,' the exteriors suffer, and draw man
into disease, and thus into death ; that man is sub
ject to death by reason* of evils, or on account of
sin, is known in the church ; thus also he is sub
ject to diseases, for these are of death. From these
things it may be manifest, that diseases also have
correspondence, with the spiritual world, but with
unclean things there, for diseases in themselves are
unclean, inasmuch as they originate in things un
clean, as was said above.
1530. All the infernals induce diseases, but
with a difference, by reason that all the hells are
in the lusts and concupiscences of evil, conse
quently against those things which are of heaven,
wherefore they act upon (or into) man, from what
is opposite : heaven, which is the grand man, con
tains all things in connection and safety ; hell,
because it is in the opposite, destroys and rends
all things asunder; consequently if the infernals
are applied, they induce diseases, and at length
death. But it is not permitted them to flow in
even into the solid parts themselves of the body,
or into the parts which constitute the viscera, the
organs, and members of man, but only into the iusts
and falsities : only when man falls into disease,
they then flow in into such unclean things as per
tain to the disease ; for, as was said, nothing ever
exists with man, unless there be a cause also in
the spiritual world; the natural with man, if it
were separated from the spiritual, would be sepa
rated from all cause of existence, thus also from
every thing of life. Nevertheless this is no hin-
derance to man's being healed naturally, for the
divine providence concurs with such means. That
the case is so, has been given to know by much
experience, and this so frequently and of so long
continuance, as not to leave a doubt remaining :
for evil spirits from such places have been often
and for a long time applied to me, and according
to their presence they induced pains, and also dis
eases ; they were shown me where they were, and
what was their quality, and it was also told me
whence they were.
1531. A certain spirit, who in the life of the
body had been a most distinguished adulterer, and
had placed his highest delight in committing adul
tery with several women, whom immediately after
wards he rejected and held in aversion ; and who
,Jiad persevered in such things even to old age ;
and who was moreover devoted to pleasures, and
not willing to do good and be serviceable to any
one, except for the sake of self, especially for the
sake of his adultery ; this spirit was with me for
some days, being seen beneath the feet ; and when
the sphere of his life was communicated with me,
wherever he came, he inflicted some pain on the
periosteums and nerves there, as on the toes of
the sole of the left foot ; and when it was permit
ted him to emerge, he inflicted pain on the parts
where he was, especially on the periosteums in the
loins, also on the periosteums of the breast beneath
the diaphragm, and likewise on the inside of the
teeth. When his sphere operated, it induced also
a great heaviness in tlie stomach.

1532. There appeared a large quadrangular
aperture obliquely tending downwards to a consid
erable depth ; in the deep there was seen a round
aperture, which was then open, but presently
closed; hence there exhaled a troublesome heat,
which was collected from various hells, arising from
lusts of various kinds, as from haughtiness, las
civiousness, adulteries, hatreds, revenges, quarrels,
and fightings, whence arose in the hells that heat
which exhaled. When this heat acted upon my
body, it instantly induced disease like that of a
burning fever ; but when it ceased to flow in, the
disease instantly ceased. When man falls into
such disease, which he had contracted from his
life, then immediately an unclean sphere corre
sponding to the disease adjoins itself, and is pres
ent as the fomenting cause. That I might know
for certain that this is the case, there were spirits
from several hells with me, by whom was commu
nicated the sphere of the exhalations thence, and
as that sphere was permitted to act upon the solid
parts of the body, I was seized with heaviness,
with pain, yea, with disease corresponding thereto,
which ceased in a moment, as those spirits were
expelled : and lest any room should be left for
doubt, tois was repeated a thousand times.
1533. There are also spirits not far from thence,
who infuse unclean colds, such as are those of a
cold fever, which also it was given to know by
repeated experience ; the same spirits also induce
such things as disturb the mind ; and likewise they
induce swoonings. The spirits from thence are
most malicious.
1534. There are certain spirits, who not only
have reference to the most viscous things of the
brain, which are its excrementitious parts, but
also have the art of infecting them as it were with
poisons. When such spirits flock together, they
rush within the skull, and thence by continuity
even to the spinal marrow. This cannot be felt
by those whose interiors are not open ; to me it
was given manifestly to feel their influence, and
also their attempt, namely, to kill me, but in vain,
because I was defended by the Lord. It was their
intention to take away from me every intellectual
faculty ; I was fully sensible of their operation,
and also of a pain, which nevertheless presently
Ceased. I afterwards discoursed with them, and
they were forced to confess whence they were ;
they related that they live in obscure forests, where
they dare not -offer any violence to their compan
ions, because in such case it is allowed their com
panions to treat them cruelly ; thus they are kept
in bonds : they are deformed, of a beastly coun
tenance, and hairy. It was told me, that such
were they, who in old time slew whole armies, as
it is written in the Word ; for they rushed into
the chambers of the brain of each individual, and
occasioned terror, together with such insanity, that
one slew another. Such at this day are kept shut
up within their hell, nor are they let out They
have reference also to the deadly tumors of the
head within the skull. It was said that they rush
within the skull, and thence by continuity even
into the spinal marrow, but it is to be known, that
it is an appearance that the spirits themselves rush
in, they being carried out by a way which corre
sponds to those spaces in the body, which is felt
as if the illapsus was within; this is the effect of
correspondence ; hence their operation is easily
derived into the man to whom it is determined. —
A. C. 5711-5717.
1535. There are others who in the life of the
body have been most filthy, their filthiness being

WRITINGS OF EMANUEL SWEDENBORG.

323

such as cannot be mentioned ; they, by their pres
ence and influx into the- solid parts of the body,
induce a weariness of life, and such a torpor in the
members and joints, that a man cannot raise him
self out of bed. They are most contumacious, not
desisting by punishments as other devils. They
appear near the head, and there as in a lying
posture. When they are driven away, it is not
done suddenly, but slowly, and then by degrees
they are rolled down towards what is beneath ; and
when they come into the deep, they are tormented
there to such a degree, that they cannot but desist
from infesting others. Such is their delight in
doing evil, that nothing is more delightful.
1536. There have been spirits with me, who in
duced such a heaviness in the stomach, that I
seemed to myself scarcely able to live ; the heav
iness was so great, that with others it would have
occasioned fainting ; but they were removed, and
then it instantly ceased. It was said, that such
spirits are they, who in the life of the body have
not been devoted to any employment, not even
domestic, but only to pleasure ; and besides, they
lived in filthy ease and sluggishness, nor had they
any concern about others ; they also despised faith :
in a word, they were animals, not men. The
sphere of such with the sick induces torpor in the
members and joints. — A. C. 5722, 5723.
1537. Inasmuch as death is from no other source
than from sin, and sin is all that which is contrary
to divine order, thence it is that evil closes the
smallest and altogether invisible vessels, of which
the next greater vessels, which are also invisible,
are composed ; for the smallest and altogether in
visible vessels are continued to man's interiors :
thence comes the first and inmost obstruction, and
thence the first and inmost vitiation in the Mood ;
this vitiation, when it increases, causes disease, and
at length death. But if man had lived the life of
good, then his interiors would be open to heaven,
and through heaven to the Lord; thus also the
smallest and invisible vascula, (it is allowable to
call the delineaments of the first stamina vascula,
by reason of correspondence,) would be open ;
whence man would be without disease, and would
only decrease to ultimate old age, until he became
altogether an infant, but a wise infant ; and then
when the body could no longer minister to its
internal man, or spirit, he would pass without dis
ease out of his terrestrial body, into a body such
as the angels have, thus out of the world imme
diately into heaven. — A. C. 5726.
Correspondences among the Ancients.
153§. It is to be known, that the scientifics of
the ancients were altogether other than the scien
tifics at this day : the scientifics of the ancients
treated, as was said above, concerning the corre
spondences of things in the natural world with
things in the spiritual world ; the scientifics, which
at this day are called Philosophies, such as are
those of Aristotle and the like, were unknown
to them. This is also evident from the books
of the .earlier writers, most of which were writ
ten in such terms as signified, represented, and
corresponded to interior things : this may be
manifest from the following, not to mention other
things ; that they assigned to Helicon a place
on a mountain, and by it they understood heaven ;
that they placed Parnassus beneath on a hill, and
by it understood scientifics ; that they said that a
flying horse, which they called Pegasus, did there
break open a fountain with his hoof; that they
called the sciences virgins, and so forth ; for they

knew from correspondences and representatives,
that a mountain denoted heaven, that a hill denoted
that heaven which is beneath or which is with man,
that a horse denoted the intellectual, that the wings
with which he flew were spiritual things, that a
hoof was the natural, that a fountain was intelli
gence, and that the three virgins, who were called
graces, were the affections of good, and that the
virgins, who were named the virgins of Helicon
and Parnassus, were the affections of truth. In
like manner they assigned to the sun horses, whose
meat they called ambrosia, and drink nectar, for
they knew that the sun signified celestial love,
horses the intellectual things which are thence,
and that meats signified celestial things,, and drinks
spiritual things. From the ancients also it is
derived, that kings, at their coronation, should sit
upon a silver throne, should be clad in a purple
robe, be anointed with oil, should wear on the
head a crown, and carry in their hands a sceptre,
a sword, and keys, should ride in royal pomp on a
white, horse, under 'whose feet should be hoofs of
silver, and should be waited on at table by the
chief persons of the kingdom, besides other cere
monies ; for they knew that a king represented
the divine truth which is from the divine good,
and hence they knew what is signified by a silver
throne, a purple robe, anointing oil, a crown, a
sceptre, a sword, keys, a white horse, hoofs of
silver, and being waited upon by the chief per
sons ; who at this day knows these things, and
where are the scientifics which teach them ? Men
call them emblematical, being entirely ignorant of
every thing relating to Correspondence and repre
sentations. From these things it is manifest, of
what quality the scientifics of the ancients were,
and that those scientifics led them into knowledge
concerning things spiritual and celestial, the very
existence of which also at this day is scarcely
known. The scientifics, which succeeded in place
of them, and which are properly called philosoph
ies, rather draw the mind off from knowing such
things, because they may be applied also to con
firm falses, and likewise cast the mind into dark
ness when truths are confirmed by them, inasmuch
as most of them are bare expressions, whereby
confirmations are effected, which are apprehended
by few, and concerning which even those few dis
pute. Hence it may be evident, how far mankind
have receded from the erudition of the ancients,
which led to wisdom. The Gentiles had those
scientifics from the ancient church, the external
worship of which consisted in representatives and
significatives, and the internal in those things
which were represented and 'signified. — A. C.
4966. (See also 198-203.)
Force of Correspondences.
1539. Correspondences have all force, insomuch
that what is done on earth according to corre
spondences, this avails in heaven, for correspond
ences are from the Divine. They who are in
the good of love and of faith, are in correspond
ence, and the Divine does all things with them,
for from the Divine is the good of love and the
good of faith. All the miracles recorded in the
Word were done by correspondences. The Word
is so written, that the single things therein, even
to the most minute, correspond to those things that
are in heaven ; hence the Word has Divine force :
and it conjoins heaven with earth, for when the
Word is read on earth, the angels who are in
heaven are moved to the holy which is in the n>
ternal sense ; this is effected by the correspond-

324

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

ences of the single things in the Word. — A. C.
8615. Note. — The subject of correspondence could.notbe more fully
represented in this part of Ihe work, although it is so important,
for the reason that it is so universally diffused throughout the
whole work. But for a further account of this science, and of
its origin and history, the reader may consult 198-204, 476-479,
495-498, 519, 520, 608-610, 724-733, 790-806.

PAET IX.
SPIRITUAL INFLUX.
Only one Life, which flows in and vivifies all
Forms.
1540. From very much experience I am in
structed, that there is but one single life, which is
that of the Lord, which flows in and causes- man
to live, yea, causes both the good and the wicked
to live ; to this" life correspond forms which are
substances, and which by continual divine influx
are so vivified, that they appear to themselves to
live from themselves. — A. C. 3484.
1541. The case in general with influx out of the
spiritual world into man is this, that man cannot
think any thing, or will any thing, from himself, but
that every thing flows in, good and truth from the
Lord through heaven, thus through the angels who
are with man ; evil and the false from hell, thus
through the evil spirits Who are with man ; and
this into man's thought and will. I am aware that
this will appear a very great paradox, because it
is contrary to appearance, but experience itself
.shall dictate how the case is.
1542. Not any man, spirit, or angel, in any case
.has life from himself, thus neither can he think
and will from himself, for man's life is in thinking
and willing, while speaking and acting is the life
-thence derived. For there is only one life, namely,
the Lord's, which flows in into all, but is variously
-received, and this according to the quality which
.man by his life has induced upon his soul ; hence
with the evil goods and truths are turned into
ievils and falses, but with the good they are re-
iceived, goods as goods, and truths as truths. This
will admit of comparison with the light which
.flows in from the sun into objects, and which is
rthere diversely modified and variegated according
to the form of the parts, and is thence turned into
-colors either sad or cheerful. Man, during his life
in the world, induces a form in the most pure sub
stances of his interiors, so that it may be said that
he forms his own soul, that is, its quality, and ac
cording to that form the Lord's life is received,
which is the life of his love towards the universal
human race. — A. C. 5846, 5847. (See also 1283-
1289.) 1543. He who does not know how the case is with
man's intellectual faculty, and how man can take
a view of things, perceive them, think analytically,
form conclusions thence, and at length refer to
the will, and by the will into act, such a one sees
nothing to admire herein ; he supposes that all
things thus flow naturally, not being at all aware,
that all and single things are from influx through
-heaven from the Lord, and that man without such
influx cannot think at all, and that on the cessation
of influx, the all of thought ceases. — A. C. 5288.
Illustration of Influx by the Sight of the Eye.
1544. " Thou God seest me." — That these words
-signify influx, may appear from what has been
¦already stated. Intuition from a superior principle

into an inferior one, or, what is the same thing,
from an interior principle into an exterior, is called
influx, because it is effected by influx ; as, in re
spect to the interior vision appertaining to man,
unless it flowed continually into his external
vision, or that of the eye, it would be impossible
for the latter to take in and' discern any object;
because it is the interior vision which, by means
of the eye, takes in those things which the eye
sees, and not the eye itself, although It appears so.
Hence also it may be seen, how much that man is
involved in the fallacies of the senses, who believes
that it is the eye that sees, when the truth is, that
it is the sight of his spirit, which is interior sight,
that sees by means of the eye. The ' spirits who
were present with me saw through my eyes the
objects of this world, as perfectly as I myself did,
but some of them, who were still involved in the
fallacies of the senses, supposed that they saw
them through their own eyes ; but it was shown
them that it was not so, for when my eyes were
shut they saw nothing in this atmospherical world.
The case is similar with man ; it is not the eye
which sees, but his spirit by the eye.. The same
may also be concluded from dreams, in which
sometimes man sees as in open day. But this is
not all : the case is similar with respect to this
interior sight, or that of the spirit. This also does
not see of itself, but from a vision still more in
terior, which is that of the rational principle : nay,
even this does not see of itself, but there is a sight
still more interior, which is that of the internal
man ; but we must advance farther yet : ' for
neither does the internal man see of itself; but it
is the Lord, by means of the internal man, who
alone sees, because he alone lives ; and he gives
to man the faculty of seeing, and with it the ap
pearance as if he saw himself. Thus it is in re
gard to influx. — A. C. 1954.
1545. It is said that God opens the eyes, when
he opens the interior sight or understanding, which
is effected by an influx' into man's rational, or
rather into the spiritual of his rational, and this by
the way of the soul, or an internal way unknown
to man : this influx is the state of his illustration,
in which are confirmed to him the truths which he
hears, or which he reads, by a certain perception
within in his intellectual. Man believes this to
be innate with him, and to proceed from his Own
proper intellectual faculty, but he is greatly de
ceived, it being an influx through heaven from the
Lord into the obscure, fallacious, and apparent, of
man, and by the good therein, causing those things
which he believes to resemble truth : but they
only are blessed with illustration in the spiritual
things of faith, who are spiritual ; this is what is
signified by God's opening the eyes. — A. C. 2701.
Influx of Good from the Lord checked by the
Evil of Man.
1546. The good, which continually flows in
from the Lord with man, perishes only by evils
and the falses thence, and by falses and the evils
thence : for as soon as that good comes continuous
through the internal man to the external or natural,
it is met by evil and the false, whereby the good
is in various manners torn in pieces and extin
guished as by wild beasts ; hence the influx of
good through the internal man is checked and
stopped, consequently the interior mind, through
which the influx passes, is closed, and only so
much of the spiritual is admitted through it, as
may enable the natural man to reason and speak,
but in such case only from things terrestrial, cor

WRITINGS OF EMANUEL SWEDENBORG.

325

poreal, and. worldly, and indeed against good and
truth, or in their favor merely from pretence or
craft. Cit is a- universal law that influx accommo
dates uself according to efflux^and that if the
efflux be checked the influx is checked; through
the internal man there is an influx of good and
truth from the Lord, through the external there
must be an efflux, namely, into the life, that is, in
. the exercise of charity ; when this efflux exists,
/ then there is a continual influx from heaven, that
„ is, through heaven from the Lord : whereas if
; efflux be not given, but if in the external or nat
ural man -there be resistance, that is, evil and the
false, which tear in pieces and extinguish the in
flowing good, it follows from the universal law
above mentioned that the influx accommodates it
self to the efflux ; consequently that the influx of
good draws itself back, and so the internal through
which passes the influx, is closed, and by that
closure is occasioned stupidity in things spiritual,
insomuch that a man of this description knows
nothing concerning eternal life, nor is willing to
know ; and at length he becomes an insanity, so
that he Opposes falses to truths, and calls the
former truths and the latter falses, and opposes
evils to goods, and makes the former goods and
the latter evils ; thus good is altogether torn in
pieces.— A. C. 5828.
1547. The Lord continually flows in through
man's internal with good and truth ; good gives
life and its heat, which is love, but truth gives
illustration and its light, which is faith : but this
influx with the evil, when it proceeds further,
namely, into exteriors, is resisted and rejected, or
is perverted or suffocated ; and then, according to
the rejection, perversion, or suffocation, the inte
riors are closed, an entrance only remaining open
here and there as through clefts round about ;
hence there remains to man the faculty of thinking
and willing, but against truth and good. This
closing penetrates towards the exteriors more and
more, according to the life of evil, and the per
suasion of the false thence, and this even to the
sensual, from which is afterwards the thought:
pleasures and appetites then swallow up every
thing : in such a state are they who are in the
hells. — A. C. 6564.
All Evil and False also flows in : why then is
it imputed 1
1548. The case is similar with what is evil and
false. It is agreeable to the doctrines derived
from the Word, that the devil is continually en
deavoring to seduce man, and that he is continually
inspiring evil, whence also it is said, when any
one has committed any enormous crime, that he
has suffered himself to be seduced by the devil.
This also is true, but few if any believe it ; for as
all good and truth is from the Lord, so every thing
evil and false is from hell, that is, from the devil,
for hell is the devil. Hence it may appear, that
as all good and truth, so also all the evil and false
flows in, consequently also the thinking and will
ing evil ; and as these things also flow in, it may
be concluded by those who have any strength of
judgment and power of reflection, that the all of
' life inflows, although it appears as if it were in
man. That this is the case, has been frequently
shown to the spirits who have recently come from
the world into another life j but some of them
. have said, that if every thing evil and false inflows,
-i then nothing of evil and the false can be imputed
to ;them, and that they are not in fault, because
• it came from another source. But they received

for answer, that they .appropriated it to themselves
by this, that they believed themselves to think
from themselves and to will from themselves,
whereas if they had believed as the case really is,
they would then not have. appropriated those things
to themselves : for they would then also have
believed that all good and truth is from the Lord,
and if they had believed this, they would have
suffered themselves to be led by the Lord, and
would thereby have been in another state ; and
then the evil which had entered into the thought
and will would not have affected them, for there
would not have, come forth evil, but- good, for the
things which enter in do not affect, but those
which come out, according to the Lord's words, in
Mark, chap. vii. 15. Many, however, can know
this, but few can believe. — A. C. 4151.
1549. It is further to be known, that the evil <
which enters into the thought does not hurt man, i
because evil is continually infused by spirits from
hell, and is continually repelled, by the angels ; <
but when evil enters into the will, it then hurts, /
for then it also comes forth into act as often as
external bonds do not restrain. Evil enters into I
the will by being detained in the thought, by con
sent, especially by act and delight thence. — A.
C. 6204.
1550. It is further to be known, that all evil
flows in from hell, and all good through heaven
from the Lord ; but the reason why evil is appro
priated to man is, because he believes and per
suades himself, that he thinks and does it from
himself, thus he makes it his own ; if he believed
as the case really is, evil would not then be ap
propriated to him, but good from the Lord would
be appropriated to him, for then immediately when
evil flowed in, he would think that it was from
the evil spirits with him, and when he thought
this, the angels would avert and reject it, for the
influx of the angels is into what a man knows and
believes, but not into what he does not know and
believe, for it is not fixed any where but where
there is something appertaining to man. When
man thus appropriates evil to himself, he procures
to himself a sphere of that evil, which sphere is
that to which spirits from hell adjoin themselves,
who are in a sphere of like evil, for like is con
joined to like. — A. C. 6206. (See also 1283-
1289.) Influx twofold : immediate from the Lord,
and mediate through Heaven.
' 1551. The natural subsists, and lives by virtue
of influx from the internal, that is, through the in
ternal from the Lord. For the natural, without
influx thence, has not any life, because it is in the
nature of the world, and thence derives all that it
has, and the nature of the world is altogether with
out life ; wherefore that the natural with man may
live, there must be influx from the Lord, not only
immediate from himself, but also mediate through
the spiritual world, consequently with man into his
internal, for this is in the spiritual world. — A. C.
6063. 1552. How the case is with the influx of each
life, namely of the life of thought and of the life of
will from the Lord, has been given to know by
revelation ; namely that the Lord flows in in a two
fold manner, that is, through heaven mediately,
and from Himself immediately, and that from Him
self He flows in both into man's rationals, which
are his interiors, and into his naturals which are
exteriors. — A. C. 6472.
1553. The case with every good, which con-

326

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

V:

stitutes celestial life, thus eternal life, with man
and with angel, is this : the inmost of good is the
Lord Himself, consequently the good of love
which is immediately from Him : the good which
next succeeds is the good of mutual love ; next
the good of charity towards the neighbor ; lastly
the good of faith ; this is the successive order of
goods from the inmost : hence it may be manifest
how the case is with immediate and mediate in
flux : in general, so much as a good succeeding in
order, or exterior, has in it interior good, so much
it is a good, for so much it is nearer to the Lord
Himself, who, as was said, is the inmost good :
but the successive arrangement and ordination of
interior goods in exterior,- varies in all and single
subjects according to reception, and reception is
according to the spiritual and moral life of every
one in the world, for the life in the world remains
with every one to eternity. The influx of the
Lord is also immediate with every one, for without
immediate influx, the mediate is of no effect : im
mediate influx is received according to the order
in which a man or an angel is, thus according to
the divine truth which is from the Divine, for this
is order ; the order itself therefore with man is
that he should live in the good which is from the
Lord, that is that he should live from the Lord.
This influx is continual, and adjoined to all and
single things of the will of man, directing them to
order as fur as possible ; for man's proper will is
continually leading him away. The case herein
is as with the voluntary and involuntary [things]
fvrith man ; his voluntary [things] continually lead
i away from order, but the involuntary continually
j bring back to order : hence it is that the motion
?of the heart, which is involuntary, is altogether ex-
; empt from man's will, in like manner the action of
the cerebellum, and that the motion of the heart
and the powers of the cerebellum rule the volun
tary [things] lest these latter should transgress all
limits, and extinguish the life of the body before
its time ; on which account the principles acting
from both, namely, from the involuntary as well as
, the voluntary things in the whole body, proceed in
-conjunction. These things are said in order to
illustrate in some measure the idea concerning the
immediate and mediate influx of the celestial
things of love and of the spiritual things of faith
from the Lord. — A. C. 9683. ?
1554. From the Lord proceeds divine truth im
mediately and mediately : what proceeds immedi
ately, is above all the understanding of angels ;
ibut what proceeds mediately, is adequate to the
angels in the heavens, and also to men, for it
passes through heaven, and hence puts on angelic
quality, and human quality : but into this truth also
the Lord flows in immediately, and thereby leads
angels and men both mediately and immediately.
For all and single things are from the First Esse,
and the order is so instituted, that the First Esse
may be present in the derivatives both mediately
and immediately, thus alike in the ultimate of
order and in the first of order: for the divine truth
itself is the only substantial, the derivatives being
nothing else but successive forms thence result
ing ; whence also it is evident, that the Divine
flows in likewise immediately into all and single
things, for from the divine truth all things were
created, the divine truth being the only essential,
thus the source of all things. The divine truth is
what is called the Word in John ; " In the begin
ning was the Word, and the Word was with God,
and God was the Word ; all things were made by
Him, and without Him was not any thing made that

was made," i. 1, 2. By such influx the Lord leads
man not only by providence in the universal but
also in every thing singular, yea, in the most sin
gular, of all things. That there is an immediate
influx of the Lord where there is also a mediate,
thos in the ultimate of order alike as in the first of
order, has been told me from heaven, and there
has been given a living perception of the thing ;
also that what is effected by mediate influx, that
is through heaven and through the angels there,
is very little respectively ; and further, that the
Lord by' immediate influx leads heaven, and at the
same time by it keeps all and single things there
in their connection and order. — A. C. 7004.
1555. 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. Never
theless the Lord desires 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 sponta
neous manner. — S. D. 1509.
1556. The influx of truth Divine is immediate
in the first state of man when he is regenerating,
but the influx is immediate and mediate in the
second state, that is, when he is regenerated. '
When the influx is immediate, the Lord indeed
flows in with good and truth, but then the good is
not perceived but the truth, therefore then man is
led by truth, not so by good ; but when the influx
is at the same time mediate, then good is perceived,
for the mediate influx is into the external sensual
of man, whence it is that man is then led of the
Lord by good. — A. C. 8701.-
1557. As to what further concerns this subject,
it is to be known, that some things also come from
the angels themselves, who are with man ; but all
the good and truth which are of faith and charity,
that is, of new life with man, come from the Lord
alone, also through the angels from Him ; in like
manner all arrangement, which is continual, for
that use. The things which come from the angels
themselves, are such as accommodate themselves
to the affections of man, and in themselves are not
goods, but still serve for introducing the goods and
truths which are from the Lord. — A. C. 8728.
All Influx with Man effected by Societies of
Spirits and Angels.
1558. That it may be comprehended how the
case is in regard to the goods and truths in man,
it may be expedient to reveal what is known to
scarce any one. It is indeed known and ac
knowledged that all good and all truth is from the
Lord ; and it is even acknowledged by some, that
there is an influx, but of such a nature as to be
unknown to man. Yet because it is not known,
at least not acknowledged in heart, that about
man there are spirits and angels, and that the inter
nal man is in the midst of them, and is thus ruled
of the Lord, it is little believed, although it is said.
There are innumerable societies in another life,
which are disposed and arranged by the Lord ac
cording to all the genera of good and truth, and
societies which are in the opposite, according to
all the genera of evil and the false ; insomuch that
there is not any genus of good and truth, nor
any species of that genus, nor even any specific

WRITINGS OF EMANUEL SWEDENBORG.

327

difference, but what has such angelic societies, or
to which angelic societies do not correspond. , On
the other hand, there is not any genus of evil and
the fals*, nor any species of that genus, nor even
any specific difference, which has not correspond
ing diabolical societies. Every man is in society
with thes,e as to his interiors, that is, as to his
thoughts and affections, although he is ignorant of
it. Hence comes all which man thinks and wills,
insomuch that if the societies of spirits and angels,
in which he is, were taken away, that moment he
would cease to have either thought or will, yea,
that moment he would fall down absolutely dead.
Such is the state of man, although he believes that
ha 1ms all things from himself, and that there is
neither hell nor heaven, or that hell is far removed
from him, and also heaven. Moreover, the good in
mm appears to him as something simple or as one ;
but yet it is so manifold and consists of such vari
ous things, that it can in no wise be explored even
in its generals alone. The case is the same with
the evil in man. Such as the good is in man, such
is the society «f angels with him, and such as the
evil is in man, such is the society of evil spirits
with him. Man invites to himself such societies,
or places himself in the society of such, inasmuch
as like associates with like. For example ; he
who is covetous invites to himself the societies of
similar spirits who are in that lust. He who loves
himself before others, and despises others, invites
to himself similar spirits. He who takes delight
in revenge, invites such as are in a similar delight ;
and so in other cases. Such spirits communicate
with hell, and man is in the midst of them, and is
ruled altogether by them, so that he is no longer
under his own power and guidance, but under
theirs, although he supposes, from the delight and
consequent liberty which he enjoys, that he rules
himself. He, however, who is not covetous, or
does not love himself before others, and does not
despise others, and who does not take delight in
revenge, is in the society of similar angels, and by
them is led by the Lord, and indeed by freedom,
to every good and truth to which he suffers himself
to be led. And as he suffers himself to be led to
an interior and more perfect good, so he is led to
interior and more perfect angelic societies. The
changes of his state are ngthing else than changes
of societies. That this is the case, is evident to
me from the continual experience now several
years, whereby it is become as familiar to me, as
any thing which a man has been accustomed to
from his infancy. — A. C. 4067.
1559. Man, by the speech of his mouth, and by
the actions of his body, is in the natural world,
but by the thoughts of his understanding and by
the affections of his will he is in the spiritual
world : by the spiritual world is meant both heaven
and hell, each distinguished most ordinately into
innumerable societies, according to all the varie
ties of affections and consequent thoughts. In
the midst of those societies is man, so tied to them
that he cannot exercise in the slightest instance
either his thought or will, but together with them,
and so together, that if he, was to be plucked away
from them, or they from him, he would fall down
dead, retaining only life in his inmost principle, by
which principle he is a man and not a beast, and
by which principle he lives to eternity. Man does
not know that he is in such inseparable consorts as
to life, and the reason why he does not know it is,
because he does not discourse with spirits, conse
quently, he does not know any thing concerning
that state. But, lest this should be concealed to
eternity, lo! it is revealed. — A. E. 1162.

Influx of the Angels into the Conscience.
1560. The influx of the angels is especially into
the conscience of man, the plane into which they
operate being there ; this plane is in the interiors
of man. Conscience is twofold, interior and exte
rior, interior conscience is that of spiritual good
and truth, exterior conscience is that of justice
and equity ; this latter conscience is at this day
given with a considerable number of persons, but
the interior with few; but yet they who enjoy
exterior conscience, are saved in the other life ;
for they are such, that if they act contrary to what
is good and true, or contrary to what is just and
equitable, they are inwardly tortured and tor
mented ; not because they suffer a loss thereby of
honor, or gain, or reputation,, but because they had
acted contrary to good and truth, or to justice and
equity. But where these consciences are not,
there is a certain lowest something which occa
sionally assumes the semblance ,of conscience,
namely, to do what is true and good, and what is
just and equitable, not from the love of those, but
for the sake of self, its own honor and gain ; per
sons of this character are also tortured and tor
mented, when adverse things befall them ; but
this conscience is no conscience, because it is of
self-love and the love of the world, and there is
nothing in it which regards the love of God and of
the neighbor, wherefore in the other life it does
not appear. Men of this description can also dis
charge duties of the highest eminence, as they
who enjoy genuine conscience, for in the external
form their deeds are similar, but they are done for
the sake of self-honor and reputation ; the more
therefore they fear the loss of these, the more ex
act is their attention to public offices with a view.
to secure the favor of their neighbor and of their
country ; but they who do not fear the loss of those
things, are in the state as members fit only to be
rejected. They who are in this false conscience,
do not even know what conscience is, and when
they are told by others what it is, they deride it,
and believe it to be the result of simpleness or
disorder of mind. These things are said, that it
may be known how the case is with influx, namely,
that conscience is the plane into which the angels
flow in, and indeed into the affections of good and
truth, and of justice and equity therein, and thus
keep man bound, but still in freedom.
1561. There are some who enjoy natural gooi(
hereditarily, by virtue whereof they have delight 1
in doing good to others, but they are not imbued
with principles of well doing derived from the
Word, or doctrine of the church, or their religious J>
tenets ; thus neither can they be gifted with any
conscience, for conscience does not come from
natural or hereditary good, but from the doctrine
of truth and good, and a life according thereto.
When such come into the other life, they wonder
that they are not received into heaven, saying, that
they have led a good life ; but they are told, that a
good life, from what is natural or hereditary, is not
a good life, but only from those things which are
of the doctrine of good and truth, and a consequent
life ; by these they have principles impressed on
them concerning truth and good, and receive con
science, which is the plane into which heaven
flows in. Theft they may know that this is the
case, they are sent into various societies, and then
they suffer themselves to be led astray into evils
of every kind, merely by reasonings and conse
quent persuasions that evils are goods, and goods
are evils ; and thus they are persuaded whereso
ever they go, and are carried away as chaff before

328

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

the wind; for they are without principles, and
without the plane into which the angels operate,
and withdraw from evils. — A. C. 6207, 6208.
Influx of Evil from Hell.
1562. In regard to the origin of the influx of
evil from hell, the case is this ; when a man first
from consent, next from purpose, lastly from de
light of affection, casts himself into evil, then a
hell is opened which is" in such evil ; for accord
ing to evils, and all their varieties, the hells are
distinct among themselves ; and presently there is
from that hell also an influx ; when a man thus
comes into evil, it inheres, for the hell, in the
sphere of which he then is, is in its very delight,
when in its evil ; -wherefore it does not desist, but
obstinately presses in, and causes man to think
about that evil, at first occasionally, and afterwards
as often as any thing presents itself which is re
lated to it, and- at length it becomes with him the
universally reigning [principle] ; and when this is
the caSe, he then seeks out such things as confirm
that it is not an evil, and this until he absolutely
persuades himself so ;-,and then, as far as he is
able, he studies to get quit uf external bonds, and
makes evils allowable and ingenious, and at length
even creditable and honorable, such as adulteries,
thefts effected by art and deceit, various sorts of
arrogance and boasting, contempt of others, im
peachment of the reputation of others, persecutions
under an appearance of justice, and the like. The
case with these evils is like that of open theft,
which when a man has purposely committed twice
or thrice, he cannot afterwards desist from, for it
continually inheres in his thought. — A. C. 6203.
1563. But on this subject it may be expedient,
also, to speak from experience : the angels of the
superior heavens feel and perceive manifestly, that
they have goods and truths from the Lord, and
that they have nothing at all of good and truth
from themselves: when they are admitted into
the state of their proprium, as is the case at stated
periods, they also feel and perceive manifestly, that;
the evil and the false, which appertain to their1
proprium, are derived to them from hell. Some*
angels of the lowest heaven, not comprehending
that what is evil and false is from hell, by reason
that in the world they had acknowledged that they/
themselves were in evils from nativity, and from!
actual life, were brought into infernal societies, and^ .
led from one to another, in each of which, whilst
they were in it, they thought altogether as the
devils there thought, and with a difference in one
society and in another, thinking on the occasion
against goods and truths ; they were told to think
from themselves, thus otherwise, but they replied,
that it was not at all in their power ; whence they
were enabled to comprehend that evils and falses
jlowed in from hell. The case is similar with
many, who believe and insist that life is in them
as their own. It sometimes, also, comes to pass,
that the societies with which they are connected
are separated from them, and when this is the case,
they cannot think, nor will, nor speak, nor act, but
lie like little new-born infants ; but as soon as
they are remitted into their societies, they revive :
for every one, both man, and spirit, and angel,
as to his affections and consequent thoughts, is
connected with societies, and acts in unity with
them ; hence it is, that all are known, as to their
quality, from the societies in which they are.
From these considerations it is evident, that the
quality of life flows in to them from without. As
to what concerns myself, - 1 can testify, that for

fifteen years I have manifestly perceiyed, that I
did not think and will any thing from myself, also,
that all evil and false flowed in from' infernal soci
eties, and that all good and truth flowed in from
the Lord : wherefore, some spirits observing this,
said, that I did not live ; to whom it was given to
reply, that I lived more . than they did, because I
was sensible of the influx of good and truth from
the Lord, and saw and perceived illustration ; arid
that, by influence from the Lord, I perceiyed evils
and falses from hell, not only that the evils are
thence, but, also, from whom ; and it has likewise
been given me to speak with them, to rebuke them,
and to reject them with their evils and falses,
from which I was thus liberated : and it has fur
ther been given me to say, that npw I know that I
live, and before not so. From these considera
tions I have been fully convinced, that all evil and
false is from hell, and all good and truth, together
with the reception of them, is from the Lord ;, and
moreover, that I had freedom and thence percep
tion as from myself. That all evil and false is
from hell, it has also been given me to see with
my own eyes ; there appear over the hells, as it
were, fires and smokes, evils are fires, and falses
are smokes ; they continually exhale and rise up
from thence, and the spirits, who abide in the
midst between heaven and hell, are affected by
them according to their love. — A. E. 1147.
Influx prevented by worldly Cares and Anxi
eties.
1564. It has occasionally come to pass, that I
thought with eagerness about worldly things, and
about such as are matter of concern to most per
sons, namely, about possessions, about the acquire
ment of riches, about pleasures, and the like ; at
these times I observed that I was relapsed into
the sensual ; and that in proportion as the thought
was immersed in such things, in the same propor
tion I was removed from consort with the angeis.
Hence also it was made evident to me, that they who
are deeply immersed in such cares, cannot have
intercourse with the angels in the other life ; for
such thoughts, when they occupy the whole mind,
carry the soul downwards, and are as weights
which draw it down ; and when they are regarded
as an end, they remove from heaven, to which
man cannot' be elevated but by the good of love
,and of faith. This might be made still more man
ifest to me from this circumstance ; once when I
was led through the mansions of heaven, and then
was in a spiritual idea, it happened that I suddenly
lapsed into thought concerning worldly things,
and instantly all that spiritual idea was dissipated,
and became as none. — A. C. 6210.
How it was with Influx into the Prophets.
1565. It is.known from the Word, that there was
an influx from the spiritual world, and from heaven,
into the prophets, partly by dreams, partly by
visions, and partly by speech ; and also with some
into the speech itself, and info the very gestures,
thus into those things which are of the body; and
that then they did not speak from themselves, nor
act from themselves, but from the spirits which
then occupied their body : some on such occasions
behaved themselves like insane persons, as Saul in
that he lay naked, others in that they wounded
themselves, others in putting horns on themselves,
not to mention several similar circumstances.
And because I was desirous to know how they
were acted upon by spirits, it was shown me by
living experience. To this intent, I was for a

WRITINGS OF EMANUEL SWEDENBORG.

329

whole night possessed by spirits, who so occupied
my corporeal parts, that I had only a very obscure
sensation, that it was my own body. From that
state, in which I was during the night until morn
ing, I was instructed how the prophets, by whom
spirits spake and acted, were possessed, namely,
that the spirits occupied their body, so that scarcely
any thing was left but a knowledge that they ex
isted. There have been spirits appointed to this
rise, who were not willing to obsess men, but only
to enter into man's corporeal affections, and when
they entered into these, they entered into all things
of the body. The spirits usually with me said,
that I was absent from them while I remained in
that state. The spirits who possessed my body,
as formerly the bodies of the prophets, afterwards
discoursed with me, and said, that at the time they
knew no other, than that they had life as in the
body, besides many other particulars. It was
further said, that there were other influxes also
with the prophets, namely, that they exercised
their own discretion and there own thought, only
that spirits spake with them, for the most part on
such occasions inwardly in them ; but that the in
flux was not into the thought and the will, but
was only a discourse which came to their hearing.
— A. C. 6212.
How Influx passes into Man.
1566. The influx of the Lord Himself with
man is info his forehead, and thence into the whole
face, since the forehead of man corresponds to
love, and the face corresponds to all his interiors.
The influx of the spiritual angels with man is into
his head every where, from the forehead and te m-
ples to every part under which is the cerebrum,
because that region of the head corresponds to
intelligence : but the influx of the celestial angels
is into that part of the head under which is the
cerebellum, and which is called the occiput, from
the ears all around, even to the neck, for that re
gion corresponds to wisdom. All the speech of
angels with man enters by those ways into his
thoughts. — H. H. 251.
1567. There is an influx of the Lord through
heaven, just as there is an influx of the soul
through the body ; the body indeed speaks and
acts, and also feels something from influx, but
still the body does nothing from itself as of itself,
but is acted upon ; that such is the nature of all
influx of the Lord through heaven into man, has
been given me to know from much experience. —
A. R. 943.
1568. The Lord, by various degrees of influx
into the heavens, disposes, regulates, tempers.
and moderates all things there and in the hells,
and, through the heavens and the hells, all things in
the world. — A. R. 346.
1 1569. It was shown me to the life and to the
sense how the case is with influx, that it is, as it
were, a river of general affections, or rivers un
ceasingly flowing ; or it is a general affection
Sowing as if it were a continual stream, and vary
ing itself in a wonderful manner. It resembles
' an - atmospheric stream, and all who are in that
river, or in those rivers, are affected each accord
ing to his peculiar genius,, for iti3 in this manner re
ceived, and in that common river acts according
to each one's genius, somewhat like, for example,
a wheel driven by a prevailing force, but inwardly
acted upon by various counter forces ; or as in the
human body, all the motions of the several viscera
are Still controlled by the single motion of the heart
and ltoes ; thus it is with all and each within the
- 42

sweep of this general river of heaven, which is
composed solely of affections thus flowing, and
affecting every particular, so that no one can es
cape beyond the bounds of affection. In the
mean time I spake with angels while I was in
such a river, and it was shown to the life how
this operated as a general affecting principle, and
that it rolled itself, as it were, in such a way that
I could then have been in another train Of thought,
and yet in it with variety, and still be impelled by
that same river or be determined according to a
general influence.
1570. These rivers of general affections exist
in every degree; in interiors. flowing' more gently,
and constantly, and with a pleasing variety ; but
in exteriors, incessantly and roughlyj as it were,
whence it is that such various, irregular and: in
coherent promptings appear in exteriors, as if
made up of pure activity, though they are still
directed by the general sphere, according to re
ception and state in every one. ¦ Inasmuch as these
influences thus resemble, as it were, an at
mospheric river or stream, therefore the Lord says
in regard to regeneration, that it is as the wind
blowing, of which a man knows not whence it
comes nor whither it goes.
1571. It was hence given to know what kind of
an influx there is in all things from the Lord, from
whom every thing in the universe (that lives) has
life ; as also that order is from the same source, and
that the more concordant one is with that stream,
the more is he in order. — S. D. 4272-4274.
1572. It has been often observed, that evil spirits
principally put on man's persuasions and lusts, and
when they put them on, that they rule man with
absolute power, for he who introduces himself into
man's lusts, and into his persuasions, subjects the
man to himself, and makes him his servant; but in
flux by the angels has place according to man's
affections, which they lead gently, and bend to
good, and do not break ; the influx itself is tacit,
scarcely perceptible, for it is into the interiors, and
continually by freedom. — A. C. 6205.
Influx in Order, by Degrees of the Mind.
1573. There are three degrees of the intellectu
al faculty in man, his lowest being the scientific,
his middle the rational, and his highest the intel
lectual, strictly so called. These are so perfectly
distinct from each other, that they ought never to be
confounded ; and yet man is ignorant of their dif
ference, because he places life only in the sensual
and scientific principle ; and whilst he abides in
that opinion, it is impossible for him- to be aware
that his rational faculty is separate from the scien
tific, and still less that his intellectual is superior
to both. The truth of the matter is, that the Lord,
through the intellectual principle in man, enters
by influx into his rational faculty, and through
that into the scientific principle of his memory,
whence comes the life ¦ of the senses of sight,
hearing, &c. This is true influx, and this is the
real mode by which the soul communicates with
the body. Without the influx of the life of the Lord
into the intellectual faculty of man, or rather into
the affections of the will [voluntaria], and through
them into the intellectual, rational, and scientific
faculties, which appertain to the memory in regu
lar order, it would be impossible for him to pos
sess life. And although man is immersed in falses
and evils, still there is an influx of the life of the
Lord through the will and the understanding; but
what thus enters, is received in the rational part
according to its organisation, and hence confers on

330

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

man the power of reasoning, reflecting upon, and of
understanding whnt is true and good. — A. C. 657.
1574. The influx of the internal man, through
the interior or middle man, into the external, is, a
hidden arcanum, especially at this time, when few,
if any, know what the interior man is, much less
what the internal is. The internal man, with
every individual, is of the Lord alone ; for there
the Lord stores up the principles of goodness and
truth with which he endows man from infancy :
hence, by means of these, he flows into the interior
or rational man, and by this into the exterior : and
it is thus that he gives to man a capacity to think, ,
and to be a man. — A. C. 1707,
1575. There are three principles in man, which
concur and unite together, — the natural, the spirit
ual, and the celestial. The, natural principle never
receives any life except from the spiritual, nor the
spiritual but from the celestial, nor the celestial
unless from the Lord alone, who is life itself.- To
give, however, a fuller idea of the subject, we must
state that the natural principle is the receptacle or
vessel into which the spiritual is received ; and the
spiritual is the receptacle or recipient vessel into
which the celestial is poured, and thus, through the.
celestial, life from the Lord. Such is the nature of
influx. — A. C. 880.
1576. There appertains to every man an internal
man, a rational or middle man, and an external man,
as was stated above. The internal man is that
which forms his inmost principle, by virtue of which
he is a man, and by which he is distinguished from
brute animals, which have no such inmost principle ;
and it is as it were the gate or entrance to man, of
the Lord, that is, of the Lord's celestial and spivit-
/ual influences. What is done and transacted here
{cannot be comprehended by man, because it is
I above his rational principle, from which he thinks.
Beneath this inmost or internal man is placed the
rational principle, which appears as man's own.
Into this, through that internal man, the celestial
things of love and faith flow from the Lord, and,
through this rational principle, into the scientifics
appertaining to the external man ; but the things
which flow in are received by each according to its
state. Unless the rational principle submit itself
to the influences of the Lord's goodness and truth,
it either suffocates, or rejects, or perverts those
influences; especially when they flow into the
sensual scientifics of the memory : this is signified
by the seed's falling on the way, or on stony ground,
or amongst thorns, as the Lord teaches (Matt. xiii.
3-7; Mark iv. 3-7; Luke viii. 5-7): but when
the rational principle submits itself, and believes in
the Lord, that is, in his Word, then it is as good
ground, into which the seed falling, bears much
fruit. .- A. C. 1940.
1577. Order requires, that the celestial principle
should flow into the spiritual, and adapt it to itself;
that the spiritual principle should thus flow into
the rational, and adapt it to itself; and that the
rational should then flow into the scientific, and
adapt it in like manner. But in the course of man's
instruction in his childhood, such an order does
indeed prevail, but it appears otherwise, viz., as
if the progression were from -scientifics to things
rational, from things rational to things spiritual,
and so at last to things celestial. The reason of
this appearance is, because it is thus that the way
is to be opened to things celestial, which are the
inmost. All instruction is only an opening of this
way ; and as the way is opened, or what is the
same thing, as the vessels are opened, influx takes
place according to the above-mentioned order ; that

is, things rational, as derived from celestial-spirit
ual things, flow into scientifics, celestial-spiritual
things into things rational, and celestial things into
things celestial-spiritual. Celestial things contin
ually present themselves ready for admission, and
also prepare and, form for themselves vessels, which
are opened. That such is the case may likewise
appear from this consideration ; that both the sci
entific principle and the rational in themselves are
dead, and that the appearance of life in thera is
owing to the continual influx of interior life. This
may appear manifest, to every one from his thought
and his faculty of judging, in which lie concealed
all the arcana of the art and science of analysis,
which are so numerous, that it is not possible to
discover the ten thousandth part of them. These
exist, not only in adult men, but also in children,.
all whose thoughts, with all their speech thence
derived, are full of such arcana; although man,
even the most learned, is ignorant of it ; all which
would be impossible, unless the internal celestial
and spiritual things continually presented them
selves ready for admission, and produced by their
influx all those effects. — A. C. 1495.
Influx into the celestial and spiritual Man.
1578. The influx of the Lord's Divine Good can
only have place with the celestial man, because it
flows into his will part, as with the most ancient,,
church: whereas the influx of the Lord's Divine.,
Truth has place with the spiritual man, because it
flows only into his intellectual, part, which, in the
spiritual man, is separated from his will part ; or,
which is the same thing, the influx of celestial
good has place with the celestial man: wherefore
the Lord appears to the celestial angels as a sun,
but to the spiritual angels as a moon. — A. C. 2069.
1579. The influx from the internal man into the
interior or middle man, and thus into the exterior,
is twofold, either by things celestial or by things
spiritual ; or, what amounts to the same, either by
principles of goodness or by truths. The influx
by things celestial, or by principles of .goodness,
has place only with regenerate men, who are gifted
either with perception or with conscience, conse
quently it has place by perception or by conscience,
wherefore the influx by things celestial only exists
with those who are principled in love to the Lord,
and in charity towards their neighbor. But the
influx from the Lord by things spiritual, or by
truths, has place with every man; and unless it
did, it would be impossible for man either to think
or speak. — A. C. 1707.
1580. Faith without charity is hard and resisting,
and rejects all influx from the Lord ; but charity
with faith is yielding and soft, and receives influx,.
— A. C. 8321.
1581. The influx of divine good cannot have
place except into truths, inasmuch as truths are
derived from goods, for they are the forms of good,
wherefore it is necessary that man; should be in
good, because the Lord thereby flows into the
truths corresponding to the good ; he who supposes
that the Lord flows immediately into the truths
pertaining to man is much deceived, t- A. E. 479.
Variations of the Divine Influx with the Good
and Evil.
1582. Divine good and truth flow out from the
Lord as a sun into all the heavens, accommodated
to reception by the angels- there, consequently
sometimes more remissly, and sometimes more
intensely. When more remissly, then the good
are separated from the evil ; but when more in-

WRITINGS OF EMANUEL SWEDENBORG.

331

tensely, then the evil are rejected. The cause of
these things are the following. When the divine
principle proceeding from the Lord flows in re
missly, there is every where a state of tranquillity
and serenity, in which all appear such as they are
as to the state of their good, for then all are pre
sented to view in the light ; wherefore, they who
are in good from a spiritual origin are then sepa
rated from those who are in good only from a
natural origin ; for the Lord inspects those who
are in spiritual good, and leads them, and thereby
separates them.
1583. But when the divine principle proceeding
from the Lord flows in intensely, then the apparent
good3 with the evils are dissipated, inasmuch as
they are not goods in themselves, but evils, and
evils cannot sustain the influx of the divine princi
ple ; hence it comes to pass, that the externals of
such are shut, and these being shut, the interiors
are opened, in which there are nothing but evils
and falsities thence derive'd ; whence they come
into grief, anguish, and torment, and, in conse
quence thereof, cast themselves down into the
hells, where similar evils and falsities have place.
When the influx of the divine principle is intense,
which is the case when the evii are to be rejected,
then in the lower parts of the spiritual world there
exists a strong wind, like to a storm and tempest;
this wind is what is called in the Word the east
wind. — A.E. 418, 419.
1584. The divine influx from heaven, with the
good, opens the spiritual mind, and adapts it to
receive ; but with the evil, who have no spiritual
mind, it opens the interiors of their natural mind,
where reside evils and falsities, whence there arises
in them an aversion to every good of lieaven, and
hatred against truths, also a concupiscence of every
kind of wickedness ; and hence the separation of
them from the good is effected, and presently after,
their damnation. This influx of the good, of which
we are now speaking, appears in the . heavens as a
fire vivifying, recreating, and conjoining ; whereas
with the evil below, it appears as a fire consuming
and vastating. Such being the effect of the divine
love flowing down out of heaven, therefore, in the
Word, anger and wrath are frequently attributed
to Jehovah, that is, to the Lord, anger, from fire,
and wrath, from the heat of fire. Mention is also
made of the fire of his anger, and he is said to be
a consuming fire, with other expressions of a like
nature, which are not used because there is any
thing of such a nature in the fire proceeding from
the Lord, for this in its origin is divine love, but
because it becomes such with the evil, who by
reason of its influx become angry and wrathful; —
A. E. 504.
1585. As to what concerns the influx of ce
lestial good from the Lord, and its reception, it is
to be known that the voluntary of man receives
good, and his intellectual receives truth, and that
the intellectual cannot in any wise receive truth,
so as to appropriate it, unless at the same time
the voluntary receives good, and so also the re
verse ; for the one flows thus into the other and
disposes the other to receive: intellectual things
may be compared to forms which are continually
varying, and voluntary things to the harmonies
resulting from the variation ; consequently truths
may be compared to variations, and goods to the
delights thence; and whereas this also is emi
nently the case with truths and goods, it may be
manifest that one cannot be given without the
other, also that one cannot be produced but by the
other. — A. C. 5147.

Influx successive, from Firsts to Ultimates.
1586. He who does not know how the- case is
with order in things successive, is unable to know
also how the case is with influx, wherefore a few
words are to be said on tlie subject. The truth
which proceeds immediately from the Lord, inas
much as it is from the infinite Divine Himself,
cannot in any wise be received by any living sub
stance which is finite, thus not by any angel,
wherefore the Lord had created things succes
sive, by which as mediums the divine truth imme
diately proceeding might be communicated. But
the first thing in succession from this is more full
of the Divine than that as yet it can be received
by any living substance which is finite, thus by
any angel : on this account the Lord created yet
a successive [thing or principle] by which the
divine truth immediately proceeding might in some
part be receptible ; this successive is the truth
divine which is in heaven : the first two are above
the heavens, and are as it were radious belts 'from
the flamy principle which encompass the sun,
which is the Lord. Such is the successive order
even to the heaven nearest to the Lord, which is
the third heaven, where are those who are inno
cent and wise : hence they are continued succes
sively even, to the last heaven, and from the last
heaven even to the sensual and corporeal of man,
which lastly receives the influx. From these things
it is manifest, that there are continual successions
from the First, that is, from the Lord, even to the
last principles which appertain to man, yea to the
last principles which are in nature : -the last prin
ciples which appertain to man, as also those in
nature, are respectively inert, and hence cold, and
are respectively common, and hence obscure :
hence also it is evident, that by those successions
there is a continual connection of all things with
the first esse. According to those successions
is the case with influx, for the divine truth, which
proceeds immediately from the divine good, flows
in successively ; and in the way or about each
new successive [principle] it becomes more com
mon, thus grosser and more obscure, and it be
comes more slow, thus more inert and colder :
from these considerations it is clear what is the
quality of the divine order of successive things or
principles, and hence of influxes. But it is well
to be known that the truth divine, which flows in
into the third heaven nearest to the Lord, also
together without successive formation flows in
even to the ultimates of order, and there from the
First immediately also rules and provides all and
single things ; hence successive things or prin
ciples are held together in their order and con
nection. That this is the case, may also in some
measure be manifest from a maxim not unknown
to the learned in the world, that there is only one
substance, which is a substance, and that all other
thing are formations thence ; and that in the for
mations that one only substance rules, not only
as the form, but also as the non-form, as in its origi
nal ; unless this were the case, the thing formed
could not in any wise subsist and act": but these
things are said for the intelligent. — A. C. 7270.
Influx into the sensual Lumen, and Elevation
therefrom.
1587. The interiors of man are distinct accord
ing to degrees by derivations, lights also are ac
cording to those degrees. The internal sensual,
which is nearest to the sensuals of the body, has
a most gross lumen ; this lumen has been given

332

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

me to discern by my much experience ; and it
was observed, that as often as I sunk down into
this lumen, so often falses and evils of several
kinds presented themselves,: yea also scandals
against celestial and Divine things, and moreover
what was filthy and defiled : the reason is, because
this lumen prevails in the hells, and the hells
thereby principally flow in with man. When man
is in this lumen, his thought is almost in a like
lumen with his external, sight, and is then almost
in the body. Men, who are in this lumen, are. to
be called sensual, for they do not think beyond
the sensual things of the body ; the things beyond
those, they neither perceive nor believe, they only
believe what they see and touch. In this lumen
are they, who have not at all cultivated things
interior, living in the neglect and contempt of all
things which are rational and spiritual ; and in
that lumen are especially the covetous, and adul
terers, also they who have lived in mere pleasures
and in dishonorable ease. Hence these latter
think what is filthy and often what is scandalous
concerning the holy things of the church. — A. C.
6310. 1588. When man is elevated towards interior
things, he then comes out of the gross sensual
lumen into a milder lumen, and at the same time
he is withdrawn from the influx of scandals and
defilements, and is brought nearer to those things
which are of justice and equity, because nearer to
the angels who are with him, thus nearer to the
light of heaven. This elevation from sensual
things was , known to the ancients, even to the
,' Gentiles, wherefore their sophists said, that when
the mind is withdrawn from sensual things, it
\ comes into an interior light, and at the same time
i into a tranquil state, and into a sort of heavenly
blessedness ; hence also they concluded concern
ing the immortality of the soul. Man is capable
V-of being yet .more interiorly elevated, and the
more interiorly he is elevated, so much the clearer
light he comes into, and at length into the light of
heaven, which light is nothing else than wisdom
and intelligence from the Lord. — A. C. 6313.
1589. The man, who in his life is elevated from
sensual things by the good of faith, is alternately
in the sensual lumen and in the interior lumen ;
when he is in worldly cares, in engagements where
external things acquire vigor, and in pleasures, he
is then in the sensual- life ; in this state shuns and
is also averse from speaking and thinking about
God, and about those things which are of faith ;
and if he was then to speak and think on those
.subjects, he would make light of them, unless at
- the instant he was elevated thence towards interior
things by the Lord. This man, when he is not in
- worldly things, but in the interior lumen, thinks
from justice and equity ; and if he be in a still in
terior lumen, he thinks from spiritual truth and
• good. He who is in the good of life, is elevated
from one lumen into the other, and into the interior
lumen in the instant when he begins to think what
is evil, for the angels are near to him. These
things it has been given to know by much experi
ence, beca*use I have frequently apperceived the
elevations, and at the same time then the changes
of state as to the affections and as to the thoughts.
— A. C. 6315.
Spiritual Influx would guide JMan into all Wis
dom and Intelligence, were he in the Order
of his Life.
1590. That in the good of love, which flows in
from the Lord through the angels, there is all truth,

which truth would manifest itself from itself,, if
man lived in love to the Lord and in love towards
the neighbor, is , manifest not only . from those
things which exist in heaven, but also from those
which exist in inferior nature; from these latter
things which exist in inferior nature, because they
are open to view, it is allowable, to adduce sqme
things in the way of illustration. The brute ani
mals are impelled to action no otherwise than by
loves and the, affections thereof,. into which they
are created, and afterwards are.born ;,for every
animal is carried whither his affection and loye
draws ; and this being the case, they are also in' all
the scientifics which are at all proper to that love ;
for they know from a , love which bears! some re
semblance to conjugial love, how to copulate, cattle
in one way, and birds in another ;, birds know how
tu build their nests, how to lay their eggs, and
brood upon them, how to hatch their young, and
how to nourish them, and these things without any
instruction, merely from the love which bears, some
resemblance to conjugial, and from loye, towards
their offspring, which loves have implanted in them
all those scientifics ; in like manner they know
what food is proper for their nourishment, and how
to seek it ; and what is more, bees know how to
seek their food from flowers of various kinds, and
also to collect wax, of which to make their cells,
wherein first they deposit their offspring, and next
store up food ; they also have the skill to exercise
forecast in regard to the winter ; not to mention
very many other things. All these scientifics are
included in their loves, and dwell there from their
first origin ; into these scientifics, they are born,
because they are in the order of their nature, into
which they were created ; and, then they are acted
upon by a common influx from the spiritual world.
If man were in the order into which he was created,
namely, in love towards the neighbor, and love to
the Lord, for these loves are proper to man, he /
above all animals would be born not only into'
scientifics, but also into all spiritual truths and !
celestial goods, and thus into all wisdom and intel- )
hgence; for he is capable of thinking concerning
the Lord, and of being conjoined to, Him by love, I
and thus of being elevated to what is.Divine, and
eternal, which brute animals are not capable of;
thus man in such case wOuld be governed by no
other than a common influx from the Lord through
the spiritual world. But because he is not born
into order, but contrary to his order, therefore he i
is born into ignorance of all , such things ; and I
because this is so, it is provided that he may after- J
wards be re-born, and thereby come into so much |
of intelligence and wisdom, as he receives of good,
and of truth by good, from freedom. — A. C. 6323.
Blessedness consequent on a Faith and Life of
Influx from the Lord.
1591. It is an eternal truth, that the Lord gov
erns heaven and earth ; also that no one lives from
himself except tlie Lord, consequently that the all
of life flows in, good of life from the Lord, and evil
of life from heil. This is the faith of the heavens ;
when man is in this faith, in which he may.be
when in good, then evil cannot be affixed and ap
propriated to him, because he knows that it is not
from himself, but from hell. When man is in this
state, he can then be gifted with peace, for then he
will trust solely in the Lord: neither can peace be
given to others, than to those who are, in this faith
from charity ; for others cast themselves continually
into solicitudes and lusts, , whence come intran-
quillities. Spirits who are willing, to govern them-

WRITINGS OF EMANUEL SWEDENBORG.

333

selves, suppose that this would be to lose their
voluntary, thus ¦ their freedom, consequently all
delight, thus all life and its sweetness. This they
say arid suppose, because they do not know how
the case really is ; for the man, who is led of the
Lord, is in freedom itself, and thereby in delight
itself and blessedness ; goods and truths are ap
propriated to him, there is given him an affection
and* desire of doing good; and then nothing is more
hajipy to him than to perform uses ; there is given
him a perception of good, also the sensation there
of, and there is given him intelligence and wisdom ;
and all these things as his own ; for then he is a
recipient of the Lord's life. — A. C. 6325.
1592. It has been also given me to perceive by
influx the sweet enjoyment of the angels, perceived
by them from this, that they do not think and will
from themselves, but from the Lord ; hence, they
have tranquillity, peace, and happiness. And when
the angels have flowed in to my perception, then
the presence of the Lord was manifestly apper
ceived, a proof that they are in the life of the Lord ;
this it has been given to know from much experi
ence. Once also, when I was thinking concerning
the influx of life from the Lord, and was revolving
on some doubts, it flowed in from heaven, that no
/"attention should be paid to a thousand objections
Land reasonings from fallacies. — A. C. 6469.
Influx into the World oi Nature.
1593. He who .knows not that there is a spiritual
world, and that it is distinct from the natural
world as prior from posterior, or the cause from
the thing caused, cannot know any thing of this
influx. This is the reason why those who have
written concerning the origin of vegetables and
animals, could not do otherwise than deduce it
from nature ; and if from God, then they supposed
that God from the beginning endued nature with a
power of producing such things : thus they did not
/know that nature is not endued with any power ;
k$>r in herself she is dead, and no more contributes
to produce the above things than the instrument
to produce the work of the artist, which must
be perpetually moved in order that it may act.
The spiritual principle, which derives its origin
from the sun where the Lord is, and proceeds
to the ultimates of nature, produces the forms of
vegetables and animals, and furnishes the wonder
ful things which exist in both, and gives them con
sistency by matters from the earth, to the end
that those forms may be fixed and constant. Now
as it is made known that there is a spiritual world,
and that the spiritual principle is from the sun
where the Lord is, and which is from the Lord,
and that it impels nature to act, as what is living
impels what is dead, also that there are things in
that world similar to things in this, it may hence
be seen that vegetables and animals existed no
otherwise than through that world from the Lord,
and that they perpetually exist through it ; and
therefore that there is a continual influx from the
spiritual world into the natural. — D.L. W. 340.
1594. I heard two presidents of the English
Royal Society, Sir Hans Sloane and Martin Folkes,
conversing together in the spiritual world concern
ing the existence of seeds and eggs, and concern
ing productions from them on earth : the former
ascribed them to nature, insisting that nature was,
from creation, endued with powers of producing
such things by means of the sun's heat ; the other
said that that power is continually from God the
Creator in nature. In order to determine the dis
pute, a beautiful bird was exhibited to Sir Hans

Sloane, and he was told to examine whether in
any the least thing it differed from a similar bird
on earth : he held it in his hand; examined it, and
said that there was no difference ; he knew that , .
it was no other than an affection of a certain an-',
gel represented without him as a bird, and that it [
would vanish or cease with its affection ; which (
also came to pass. Sir Hans Sloane was convinced
by this experiment, thatCnature does not con
tribute at all to the production of vegetables and
animals, but only that which flows from the spirit
ual world into the natural ;|he also said, that if
that bird were to be filledin its least parts with f
corresponding matter from the earth, and so fixed, I
it would be a durable bird, as birds are on earth ; and I
that it is the same with things that are from hell.
He added further, that if he had known what he
now knew of the spiritual world, he would not
have ascribed any more to nature, than that ift
served the spiritual principle which is from God, \
in fixing the things that continually flow into na- j
tare. — D. L. W. 344. -^-/
1595. From the influx of the celestial sphere
into the natural world, exist those wonderful pro
gressions of vegetation, from seed to the fruit, and
to new seeds. Thence also it is, that there are
many kinds of shrubs, which, in the daytime, turn,
as it weref their faces to the sun, and turn them
away when the sun sets ; thence also it is, that
there are flowers, which, at the rising of the sun,
open themselves, and close themselves at his set
ting ; and thence also it is, that the nightingales
sing sweetly at the first dawn of the morning, and
in like manner after they have been fed by their
mother earth. — T.C.R. 308.
Origin of noxious Animals, Plants, and
Minerals.
1596. All goods which exist in act are called^
uses, and all evils which exist in act are also calledj
uses, but the latter are called evil uses, and the'
former good uses. Now as all goods are from the
Lord, and all evils from hell, it follows, that no
other than good uses were created by the Lord,
and that evil uses originated from hell. By uses,
which are treated of in particular in this article,
we mean all things that appear on earth, as ani
mals of all'kinds and vegetables of all kinds ; of
both the latter and the former, those which furnish
use to man are from the Lord, and those which
do hurt to man are from hell, in like manner by
uses from the Lord we mean all things that per
fect man's rational, and cause him to receive a
spiritual principle from the Lord ; but by evil uses,
all things that destroy the rational principle, and
prevent man from becoming spiritual. The things
that do hurt to man are called uses, because they I
are of use to the wicked to do evil, and because j
they contribute to absorb malignities, and thus also j
as remedies. Use is applied in both senses, like *,
love ; for we speak of good love and evil love, and ,
love calls all that use which is done by itself.-—^'
D. L. W. 336.
1597. Evil uses on earth mean all noxious things
in both the animal and vegetable kingdoms; and
also in the mineral kingdom. It would be tedious
to enumerate all the noxious things in these king
doms ; for this would be to heap up names, which,
without indication of the noxious effect that each
kind produces, does not promote the use which
this work intends. For the sake of science it is
sufficient here to name some particulars. Such
in the animal kingdom are poisonous serpents,
scorpions, crocodiles, dragons, horned owls, screech

334

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

owls, mice, locusts, frogs, spiders ; also flies, drones,
moths, lice, mites, in a word, those that consume
grasses, leaves, fruits, seeds, meat, and drink, and
* are noxious to beasts and men. In the vegetable
kingdom they are all malignant, virulent, and poi
sonous herbs ; and pulse and shrubs of the same
kind ; in the mineral kingdom .all poisonous earths.
These few particulars may show what is meant by
evil uses on earth.
, 1598. Before it can be seen that all evil uses
? that exist on earth are from hell, and not from the
( Lord, something must be premised concerning
"Heaven and hell. Unless this be known, evil uses
as well as good may be attributed to the Lord, and
supposed to exist together from the creation, or
they may be attributed to nature, and their origin
to the sun of nature. A man cannot be delivered
from these two errors, unless he knows, that noth
ing whatever exists in the natura] world that does
not derive its cause and origin from the spiritual
world, and that the good is from the Lord, and the
evil from the devil, that is, from hell. By the
spiritual world is meant both heaven and hell.
In heaven appear all those things that are good
uses, (mentioned in the preceding article;) in hell
all that are evil uses, (mentioned above, where
they are enumerated ;) wild beasts of all kinds, as
serpents, scorpions, dragons, crocodiles, tigers,
wolves, foxes, swine, owls of different kinds, bats,
rats and mice, frogs, locusts, spiders, and nox
ious insects of many kinds ; hemlock and aconite,
and all kinds of poison, as well in herbs as in earths ;
in a word, all things that do hurt and kill men :
such things in the hells appear to the life, just like
those on the earth and in it. It is said that they ap
pear there, but still they are not there as on earth,
for they are mere correspondences of the lusts
that spring from evil loves, and present themselves
before others in such forms. . Since there are such
things in hell, therefore they also abound in foul
smells, cadaverous, stercoraceous, urinous, and
putrid, with which the diabolical spirits there are
delighted, as animals are delighted with rank-
smelling things. Hence it may appear, that simi
lar things in the natural world did not derive their
origin from the Lord, and were not created from
the beginning, and did not originate from nature
by her sun, but that they are from hell : that they
are not from nature by her sun is evident, because
what is spiritual flows into what is "natural, and
not vice versa : and that they are not from the
Lord is also evident, because hell is not from Him,
and therefore nothing in hell that corresponds to
the evils of its inhabitants. — D. L. W. 338, 339.
1599. Now it is influx from hell which operates
those things that are evil uses, in places where
those things are that correspond. The things that
correspond to evil uses, that is, to malignant herbs
and noxious animals, are cadaverous, putrid, ex-
frementitious, and stercoraceous, rancid and uri
nous matters ; wherefore in places where these are,
such herbs and animalcules exist as are mentioned
above ; and in the torrid zones, like things of a
larger size, asserpents, basilisks, crocodiles, scor
pions, mice, and others. Every one knows that
marshes, stagnant ponds, dung, stinking earth, are
full of such things ; also' that noxious insects fill
the atmosphere like clouds, and noxious worms
the earth like armies, and consume herbs to the
very roots. I once observed in my garden, that
in the space of an ell almost all the dust was
turned into very small insects ; for on being
stirred with a stick they rose up like clouds.
That cadaverous and stinking matters accord with

those noxious and useless animalcules, and that
they are homogeneous, is evident from experience
alone : this may be manifestly seen from the cause,
which is, that there are similar stenches and efflu
via in the hells, where such animalcules a]so appear.
1600. We shall now inquire whether such things
exist from eggs translated thither, either by the
air, or by rain, or by passages of waters, 'or wheth
er they exist from the damps and stenches them
selves in such places. That- such noxious animal
cules and insects as are mentioned above, are
produced from eggs carried thither, or hid through
out the earth since the creation, is not supported
by general experience, because worms exist in1
seeds, in nuts, in woods, in stones, yea from leaves ;
also upon plants, and in them, lice and moths, which
accord with them ; flies also appear in houses,
fields, and woods, in summer, produced in great
abundance not from any oviform matter ; as is
likewise the case with those animalcules that de
vour meadows and lawns, and in some hot places
fill and infest the air, besides those which swim
and fly invisible in stinking waters, sour wines,
and pestilential air. These facts favor the opinion
of those who say, that smells, effluvia, and exhala-'
tions themselves, rising from plants, earths, and
ponds, also give origin to such animalcules.
That afterwards, when they are produced, they are ,.-
propagated either by eggs or spawn, does not dis- X
provetireirirrmTe^iatejorigJn ; because every ani-'
mal^'witKlTvisceraTreceives also organs of genera
tion and means of propagation. This is attested
by the experience not before known, that there are
also similar things in hell.
1601. That the above-mentioned hells have not
only communication, but also conjunction, with such
things on earth, may be concluded from the fact,
that the hells are not remote from men, but thai
they are about them, yea in those who are wicked ;
thus they are contiguous to the earth. A man as to
his affections and lusts and thoughts thence de
rived, and as to his actions which are good or evil
uses derived from both, is in the midst either of
angels of heaven or of spirits of hell : and as such
things as are on earth are also in the heavens and
hells, it follows that the influx from thence im
mediately produces such, when the temperature is
favorable. All things which appear in the spirit
ual world, both in heaven and hell, are correspond
ences of affections and lusts, for they exist there
according thereto ; wherefore when affections and j
lusts, which in themselves are spiritual, meet with {
homogeneous or corresponding things on' earth, 1
there is a spiritual principle which furnishes a /
,Spul, and a material which furnishes a body : there j
is also in every thing spiritual an endeavor to '
.clothe itself with a body. The hells are about
men, and therefore contiguous to the earth, because
E^e spiritual world is not in space, but where there
a corresponding affection. — D. W. L. 341-343,
1602. That noxious things on earth derive their
origin from man, and so from hell, may be proved
by the state of the land of Canaan, as described
in the Word ; for when the children of Israel
lived according to the commandments, the earth C
gave forth her increase, and in like manner the j
flocks and herds : and that when they lived con- j
trary to the commandments, the earth was barren, j,
and, as it is said, accursed ; instead of harvest it
produced thorns and briers, the flocks and herds
miscarried, and wild beasts broke in. — D. L. W.
345. 1603. Hence it may appear, that although im
perfect and noxious animals and vegetables origi-

WRITINGS OF EMANUEL SWEDENBORG.

335

nate by immediate influx from hell, still they are
mediately propagated afterwards by seeds, eggs,
or grafts ; the one position does not disprove the
other.— D.L. W. 347.
Note. — For more on the subject of influx, see " Influx of the
Soul into the Body," 636-643.

PAETX.
THE LAST JUDGMENT.
The Last Judgment not at the Destruction
of the World.
1604. They who are unacquainted with the
spiritual sense of the Word, have always un
derstood that all things in the visible world will
be destroyed in the day of the last judgment ;
for it is said, that heaven and earth are then to
perish, and that God will create a new heaven and
a new earth ; in which opinion they have also con
firmed themselves, because it is said, that all men
are then to rise from their graves, and that the
good are then to be separated from the evil, with
more to the same purport : but it is thus expressed
in the literal sense of the Word, because this sense
of the Word is natural, and in the ultimate of
divine order, of which the whole and every part
contains a spiritual sense within it ; for which
reason, he who comprehends the Word only ac
cording to the sense of the letter, may be led into
various opinions, as actually is the case in the
Christian world, where so many heresies exist from
this ground, and every one of them is confirmed
from the Word. But since no one has hitherto known,
that in the whole and in every part of the Word there
is a spiritual sense, nor even what a spiritual sense
is, therefore they who have embraced this opinion
concerning the last judgment, are pardonable. But
still they may now know, that neither the visible
heaven nor the habitable earth will perish, but
that both will remain forever ; and that by a new
heaven and a new earth is to be understood a new
church, both in the heavens and on the earth.
1605. The passages in the Word, in which
mention is made of the destruction of heaven and
earth .are the following: "Lift up your eyes to
heaven, and look upon the land beneath ; the heav
ens are about to perish like smoke, and the land
shall wax old like a garment." Isai. li. 6< " Behold,
I am about to create new heavens and a new earth ;
neither shall former things be remembered." Isai.
Ixv. 17. "I will make new heavens and a new
earth." Isai. lxvi. 22. " The stars of heaven have
fallen to the earth, and heaven has departed like a
scroll rolled together." Rev. vi. 13, 14. " I saw a
great throne, and one sitting thereon, from whose
face the earth and the heaven fled away, and their
place was not found." Rev. xx. 11. "I saw a
new heaven and a new earth, for the first heaven
and the first earth had passed away." Rev. xxi. 1.
In these passages, by a new heaven is not meant a
visible heaven, but the very heaven where the
human race is assembled ; for a heaven was formed
from all the human race, who had lived since the
commencement of the Christian church ; but they
who were in it were not angels, but spirits of
various religions ; this heaven is understood by
the first heaven which was to perish : but how this
was, shall be specially declared in what follows ;
here is related only so much as serves to show
what is meant by the first heaven which was to
perish. Every one even, who thinks from a some

what enlightened reason, may perceive, that it is
not the starry heaven, the so immense firmament
of creation, which is here meant, but that it is
heaven in a spiritual sense, where angels and
spirits are.
1606. That a new earth (or land) means a new
church on earth, has hitherto been unknown, for
every one by land in the Word has understood the
land, when yet by the land is meant the church ;.
in a natural sense land is the land, but in a spirit
ual sense it is the church, because they who are
in the spiritual sense, that is, who are spiritual,
as the angels are, when land is named in the
Word, do not understand the land itself, but the
nation which is there, and its Divine worship ;
hence it is that by land is signified the church.
I will here adduce one or two passages from
the Word, by which in some measure it may
be comprehended, that the land signifies the
church. " The cataracts from on high were opened,
and the foundations of the land were shaken ; in
breaking, the land is broken ; in agitating, the land
is agitated ; in reeling, the land reels like a drunk
ard ; it moves to and fro like a cottage ; and heavy
upon it is the transgression thereof." Isai. xxiv.
18-20. " I will cause a man to be more rare than
pure gold ; therefore I will remove the heaven,
and the land shall be removed out of her place, in
the day of the fierce anger of Jehovah." Isai. xiii,
12, 13. "The land was agitated before him, the
heavens have trembled, the sun and the moon are
become black, and the stars have withdrawn their
splendor." Joel ii. 10. "The land was shaken
and agitated, and the foundations of the mountains
trembled and were shaken." Psalm xviii. 7, 8;
and in many other places.
1607. Creating, moreover, in the spiritual sense
of the Word, signifies to form, to establish, and to
regenerate ; so that creating a new heaven and
a new earth signifies to establish a New Church in
heaven and on earth ; as may appear from the
following passages: "The people who shall be
created shall praise Jah." Psalm eii. 18. "Thou
sendest forth the spirit, they are created ; and
thou renewest the faces of the land." Psalm civ.
30. " Thus said Jehovah, thy creator, O Jacob,
thy former, O Israel, for I have redeemed thee,
and I have called thee by thy name, thou art
mine ; every one called by my name, and for my
glory I have created, I have formed him, yea, I
have made him." Isai. xliii. 1, 7 ; and in other
places : hence it is that the new creation of man
is his reformation, since he is made anew, that is,
from natural he is made spiritual ; and hence it is
that a new creature is a reformed man. — L.J.
1-4.The Earth and the human Race will abide
forever.
1608. They who have adopted as their belief
concerning the last judgment, that all things in
the heavens, and on the earth are then to perish,
and that a new heaven and a new earth will be
come extant in their place, believe, because it
follows of consequence, that the generations and
procreations of the human race are thenceforth to
cease ; for they think that all things will be then
accomplished, and that man's future state will be
quite different from his former one : but since the
day of the last judgment does not mean the de
struction of the world, as was shown in the pre
ceding article, it also follows that the human race
will continue, and that procreations will never
cease.

336

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

1609. That the procreations of the human race
will continue to eternity, is plain from many con
siderations, and of which the following are the
principal : —
I. That the human race is the basis on which
heaven is founded.
II. That the human race is the seminary of
heaven. III. That the extension of heaven, which is
for angels, is so immense that it cannot be filled
to eternity.
IV. That they are but few respectively, of
whom heaven at present is formed.
V. That the perfection of heaven increases ac
cording to plurality.
VI. And that every Divine work has respect
to Infinity and Eternity.
1610. That the human race is the basis on
which heaven is founded, is because man was
last created, and that which is last created is the
basis of all that precedes. Creation commenced
from the supreme or inmost, because from the
Divine ; and proceeded to ultimates or extremes,
and then first subsisted.
1611. Hence it appears that the connection of
the angelic heaven with the human race is such,
that the one subsists from the other, and that the
angelic heaven without mankind would be like a
house without a foundation, for heaven closes into
mankind and rests upon them. The case in this,
is the same as with each particular man ; his
spiritual things, which pertain to his thought and
will, inflow into his natural things, which pertain
to his sensations and actions, and in these they ter
minate and subsist ; if man were not in possession
of them, that is, if he were without these bound-
ings and ultimates, his spiritual things, which
pertain to the thoughts and affections of his spirit,
would dissolve away, like things unbounded, or
like those which have no foundation : and it hap
pens, moreover, when a man passes from the
natural into the spiritual world, which takes place
when he dies, that then, since he is a spirit, he no
longer subsists on his own basis, but upon the
common basis, which is mankind. He who knows
not the mysteries of heaven, may believe that
angels subsist without men, and men without
angels ; but I can asseverate from all my experi
ence of heaven, and from all my discourse with the
angels, that no angel or spirit subsists apart from
man, and no man apart from spirits and angels,
but that there is a mutual and reciprocal conjunc
tion. From this, it may now be seen that mankind
and the angelic heaven make one, and subsist
mutually from and interchangeably with each other,
and thus that the one cannot be removed from the
other. — L. J. 6-9.
1612. The angelic heaven is the end for which
all things in the universe were created, for it is the
end on account of which mankind exists, and man
kind is the end regarded in the creation of the
visible heaven, and the earths included in it;
wherefore that Divine work, namely, the angelic
heayen, primarily has respect to Infinity and- Eter
nity, and therefore to its multiplication without
end, for the Divine Himself dwells within it.
Hence also it is clear, that the human race will
never cease, for were it to cease, the Divine work
would be limited to a certain number, and thus its
respectiveness to Infinity would perish — L. J. 13.
Several Last Judgments.
1613. By th' list judg.njnt is '.mint the last
time of the church, and also, the last time of every

one's life. It was the last judgment of the most
ancient church, or that before the flood, when their
posterity perished, whose destruction is described
by the flood. It was the last judgment of the an
cient church, or that after the flood, when almost
all who belonged to that church became idolaters,
and were dispersed. It was the last judgment of
the representative church which succeeded among
the posterity of Jacob, when the ten tribes were
carried away into captivity, and dispersed amongst
the nations. ; and afterwards when the Jews, after
the coming of the Lord, were driven out of the land
of Canaan, and scattered over, the face of the whole
earth. The last judgment of the present church,
which is called the Christian church, is what is
meant, in the revelation of John, by the new heav
en and the new earth. — A. C. 2118.
1614. The last judgment with every one is .the
coming of the Lord, both in a general and in a
particular sense ; thus the Lord's advent into the
world was the last judgment ; it will be the last
judgment when he shall come again to glory ; it is
the last judgment when he comes to each man
individually ; and it is so also with every one when
he dies. —A. C. 900.
1615. In particular, it is the last judgment to
every one immediately on his death ; for he then
passes into the other life, in which, on his coming
again into the life which he had in the 'body, he is
judged either to death, or to life. There is also a
last judgment in singular. Thus, with the man
who is judged to death, all and singular things
condemn him, for there is nothing in his thought
and will, however minute, which does not resemble
his last judgment, and draw him to death; so also
with the man who is judged to life, all and singular
things appertaining to his thought and will have an
image of his last judgment, and convey him to life :
for such as man is in general, such he is also in
the particulars and singulars of his thought and
affection. These are the things signified by the
last judgment. — A. C. 1850.
1616. Judgment is spoken of as taking place
when evil is brought to its height, or as it is ex
pressed in the Word, when it is come to its con
summation, or when iniquity is consummated.
The case herein is this. All evil has its bounda
ries or limits as far as which it is permitted to go :
but when it. is carried beyond these limits, the guilty
party runs into the punishment of evil, and this
both in general and particular cases. The punish
ment of evil is what is then called judgment. —
A. C. 1311.
The Last Judgment must be in the spiritual
World.
1617. The last judgment must be where all are
together, and therefore in tlie spiritual world, and
not upon earth. And moreover, no one is judged
from the natural man, or therefore during the life
in the natural world, for man is then in a natural
body ; but every one is judged in the spiritual
man, and therefore when he comes into the spirit
ual world, for man is then in a spiritual body. In
the spiritual body, moreover, man appears such as
he is with respect to love and faith, not only as
regards the face and body, but even as regards the
speech and actions. Hence it is that the true
qualities of all are known, and their instantaneous
separation effected whenever the Lord pleases. —
L. J. 30.
1618. T am here desirous of adducing a certain
heavenly arcanum, which is indeed mentioned in
the work on Hf.ave.v a.vd Hell, but has never

WRITINGS OF EMANUEL SWEDENBORG.

337

yet been described. Every one after death is
bound to some society, even when first he comes
into the spiritual world ; but a spirit in his first
state is ignorant of it, for he is then in externals,
and not yet in internals. When he is in this state,
he goes hither and thither, wherever the desires of
his animus impel him; but still, actually, he is
where his love is, that is, in a society composed of
those who are in a love like his own. When a
spirit is in such a state, he then appears in many
other places, in all of them also present as it were
with the body ; but this is only an appearance ;
wherefore, as soon as he is led (perducitur) by the
Lord into his own ruling love, he vanishes in
stantly from the eyes of others, and is among his
own, in the society to which he was bound. This
peculiarity exists in the spiritual world, and is a
wonder to those who are ignorant of its cause.
Hence it is, then, that as soon as ever spirits are
congregated together, and separated, they are also
judged, and every one is presently in his own
• place, the good in heaven, and in a society there
among their own, and the wicked in hell, and in
a society there among their own. From these
things it is moreover evident, that the last judg
ment can exist nowhere but in the spiritual world,
both because every one there is in the likeness of
his own life, and because he is with those who are
in similar life, and is thus in society with his own.
But in the natural world it is not so ;. the good and
the evil may dwell together there, the one ignorant
of what the other is, and the life's loves of each
producing no separation between them.' Indeed
it is impossible for any one in the natural body to
be either in heaven or in hell ; wherefore, in, order
that man may go to one of them, it is necessary
that he put off the natural, and be judged in the
spiritual body. Hence it is, as was said above,
that the spiritual man is judged, and not the nat
ural. — L. J. 32.
The Last Judgment is when the End of the
Church is.
1619. There are many reasons why the last
judgment exists, when the end of the church is :
the principal is, that then the equilibrium between
heaven and hell, and man's essential liberty along
with it, begin to perish ; and when man's liberty
perishes, he can no longer be saved, for he cannot
then be led to heaven in freedom, but is hurried
into hell apart from freedom; for no man can be
reformed without free will, and all man's free will
is the result of the equilibrium between heaven
and hell.
1620. That the equilibrium between heaven and
hell begins to perish at the end of the church, may
appear from this, that heaven and hell are from
mankind, [as shown above in its proper article,]
and that when many go to hell, and few to heaven,
evil on the one part increases over . good on the
s other ; for evil increases in proportion as hell in
creases, and all evil is derived to man from hell,
and all good from heaven. Now, since evil in
creases over good at the end of the church, all are
then judged by the Lord ; the evil are separated
from the good, all things are reduced into order,
and a new heaven is established, with a new church
upon earth ; and thus the equilibrium is restored.
It is this, then, which is called the last judgment.
— L.J. 33, 34.
The Last Judgment has been accomplished.
1621. It has been granted me to see with my
own eyes, that the last judgment is now accom-
J 43

plished ; that the evil are cast into the hells, and
the good elevated into heaven, and thus that all
things are reduced info order, the spiritual equilib
rium between good and evil, or between heaven
and hell, being thence restored. It was granted
me to see from beginning to end how the last
judgment was accomplished, and also how the
Babylon was destroyed, how those who are under
stood ,by the dragon were cast into the abyss, and
how the new heaven was formed, and a new church
instituted in the heavens, which is understood by
the New Jerusalem. It was granted me to see all
these things with my own eyes, in order that I
might be able to testify of them. This last judg
ment was commenced in the beginning of the year
1757, and was fully accomplished at the end of that
year. 1622. But it ought to be known that the last
judgment was effected upon those who had lived
from the Lord's time to this day, but not upon
those who had lived before ; for a last judgment
had twice before existed on this earth. Of these
two judgments, the one is described in the word
by the flood, the other was effected by the Lord
Himself when He was in the world, which more
over is understood by the Lord's words, " Now is
the judgment of this world, now is the prince of
this world cast out," John xii. 31 ; and by His
words, " These things I have spoken unto you,
that in me ye may have peace ; be of good cheer,
I have overcome the world," John xvi. 33 ; and
also by these words in Isaiah, " Who is this that
cometh from Edom, walking in the multitude of
his strength, great to save ? I have trodden the
wine press alone, therefore I have trodden them in
my anger ; whence their victory is sprinkled upon
my garments, for the day of vengeance is in my
heart, and the year of my redeemed has come ;
therefore he became a Savior," Isaiah lxiii. 1-8 ;
and in many other places. .
1623. The judgment was accomplished not only
upon all the men of the Christian church, but also
upon all who are called Mahometans, and, more
over, upon all the Gentiles in the whole circle of
the earth ; and it was effected in this order : first
upon those of the Papal religion ; then upon the
Mahometans ; afterwards upon the Gentiles ; and
lastly upon the Reformed.
1624. The following was seen to be the arrange
ment in the spiritual world of all the nations and
people to be judged. Collected in the middle,
appeared those who are called the Reformed,
where they were also distinct according to their
countries ; the Germans there towards the north ;
the Swedes there towards the west ; the Danes
in the west ; the Dutch towards the east and the
north ; the English in the centre. Surrounding
this whole mid-region of the Reformed, appeared
collected those of the Papal religion, the greater
part of them in the western, some part in the
southern quarter. Beyond them were the Mahom
etans, also distinct according to their countries,
who all appeared in the south-west. Beyond these,
the Gentiles were congregated in vast numbers,
constituting the very circumference ; and on their
outer side an appearance as of a sea was the bound
ary. This arrangement of the nations in the
various quarters, was an arrangement according to
each nation's common faculty of receiving Divine
Truths ; for in the spiritual world every one is
known from the quarter, and the part of it, in which-
he dwells.
1625. In the Word, the four quarters are called
the four winds, and a gathering is called a gather-

338

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

ing from the four winds ; as in Matthew, where the
last judgment is the subject treated of, " He shall
send his angels, and they shall gather together the
elect from the four winds, from one end of the heav
ens to the other," xxiv. 31 ; and elsewhere, " All
nations shall be gathered together before the Son
of Man, and He shall separate them one from an
other, as a shepherd separates the sheep from the
goats, and He shall set the sheep on the right and
the goats on the left," Matthew xxv. 31, 32 ; which
signifies that the Lord will then separate those who
are in truths and at the same time in good, from
those who are in truths and not in good ; for in
the spiritual sense of the Word, the right signifies
good, and the left truth, and sheep and goats the
same. The last judgment was effected upon these
alone ; the evil who were in no truths being in
the hells already ; for all the wicked who have de
nied the Divine in their hearts, and have rejected
the truths of the church as incredible, are cast
thither when they die, and therefore before the
judgment The first heaven which passed away,
consisted of those who were in truths, and not
in good, and the new heaven was formed of
those who were in truths, and at the same time
in good.
1626. As regards the judgment upon the Ma
hometans and Gentiles, which is treated of in this
article, it was thus effected: the Mahometans were
led forth from their places, where they were gath
ered together in the south-west, by a way round the
Christians, from the west, through the north, to the
east, as far as its southern confine ; and the good
were separated from the evil in the way ; the
¦evil being cast into marshes and lakes, many too
'being scattered about in a certain far desert.
But the good were led through the east to a land
¦ of great extent near the south, and habitations
were there given them. They who were led
thither had in the world acknowledged the Lord as
ithe greatest Prophet, and as the Son of God, and
had believed that He was sent by the Father to
instruct mankind, and at the same time had lived
• a life moral-spiritual, in accordance with their
/religion, [religiosum.] Most of these, when in
structed, receive faith in the Lord, and acknowl
edge Him to be One with the Father. Communi
cation is also granted them with the Christian
heaven, by influx from the Lord ; but they are not
commingled with it, because religion separates
them. All of that religion, as soon as they come
into the other life among their own, first seek
Mahomet, yet he appears not, but in his place
two others, who call themselves Mahomets, and
who have obtained seats in the middle, under the
Christian heaven, towards the left part of it. These
two are in the place of Mahomet, because all after
death, whatever be their religion, are first led to
those they had worshipped in the world, (for every
one's religion adheres to him,) but secede on per
ceiving that these can render them no assistance.
They are thus yielded up into their own religion
at first, as the only possible means of effecting their
withdrawal from it. — L. J. 45-50.
1627. Mahomet himself, who wrote the Alcoran,
is not to be seen at the present day. I was told,
that in early times he presided over the Mahom
etans, but that he desired to domineer over all
things of their religion as a God, and that there
fore he was cast out of the seat he held beneath
the Papists, and was sent downwards, to the right
;side, near the south. Certain societies of Mahom
etans were once excited by evil spirits to acknowl
edge Mahomet as their God. To quell the sedition,
Mahomet was raised up from bo!ow [ex inferis,]

and shown to them, and I, too, then saw him. He
appeared like corporeal spirits, who have no interior
perception, his face of a hue approaching to black ;
and the only words I heard him say, were, " I am
your Mahomet ; " and shortly afterwards, he sub
sided, as it were, and returned to his place. —
L. J. contin. 70.
1628. The judgment was effected upon the
Gentiles in nearly the same manner as upon the
Mahometans ; but they were not led like them in
a circuit, but only a short, way in the west, where
the evil were separated from the good, the evil
being there cast into two great gulfs, which
stretched obliquely into the deep. But the good
were conducted above the middle, where the
Christians were, towards the land of the Mahome
tans in the eastern quarter, and dwellings were
given them behind and beyond the Mahometans,
to a great extent in the southern quarter. But
those of the Gentiles who in the world had wor
shipped God under a human form, and had led
lives of charity according to their- religious prin
ciples, were conjoined with Christians in heaven,
for they acknowledge and adore the Lord more
than others ; the most intelligent of them are from
Africa. The multitude of the Gentiles and Ma
hometans who appeared was so great, that it could
be numbered only by myriads. The judgment on
this vast multitude was effected in a few days,
for every one, after being yielded up into his own
love and into his own faith, is immediately destined
and carried to his like.
1629. From all these particulars appears the
truth of the Lord's prediction concerning the last
judgment, -that "they shall come from the east,
and from the west, and from the north, and from
the south, and shall sit down in the kingdom of
God," Luke xiii. 29. — L. J. 51, 52.
Character of the Babylonians, or Papists.
1630. By Babylon are understood all who will
to rule by religion, [per religiosum.] To rule
by religion, is to rule over men's souls, thus over
their very spiritual lives, and to use the Divine
things, which are in their religion, as the means
to rule. All those who have dominion for an end
and religion for the means, in the general, are
Babylon. They are called Babylon, because such
dominion began in ancient times ; but it was de
stroyed in its beginning. Its commencement is
described by the city and the tower whose head was
to be in heaven ; and its destruction, by the con
fusion of lips, whence its name Babel was derived;
Genesis xi. 1-9. It ought to be known that the(
church becomes a Babylon when charity and faith
cease, and the love of self begins to rule in their
stead ; for this love, in proportion as it is un
checked, rushes on, aiming to dominate not merely
over all whom it can subject to itself on earth,
but even over heaven ; nor does it rest there,
but it climbs the very throne of God, and transfers
to itself His Divine Power. That it did this, even
before the Lord's coming, appears from several
passages of the Word. But the Babylon there
treated of, was destroyed by the Lord, when he
was in the world, as well by those who composed
it being reduced to mere idolaters, as by a last
judgment upon them in the spiritual world, which
is understood by the prophetic sayings, that " Lu
cifer," who there is Babylon, " was cast into hell,"
and that " Babylon has fallen ;" and moreovei> by
the writing on the wall, and the death of Belshaz-
zar ; and also by the stone, hewn from the rock,
which destroyed the statue, of which Nebuchad
nezzar dreamed.

WRITINGS OF EMANUEL SWEDENBORG.

339

1631. But the Babylon treated of in the Apoca
lypse, is the Babylon of this day, which arose after
the Lord's coming, and is known to be among the
Papists. This Babylon is more pernicious, and
more abominable, than that which existed before
the Lord's coming, because it profanes the interior
goods and truths of the church, which the Lord
revealed to the world, when He revealed Himself.
How pernicious, how inwardly abominable, it is,
may appear from the following summary. They
who belong to it, acknowledge and adore the Lord
apart from all power of saving : they entirely sep
arate His Divine from His Human, and transfer to
themselves His Divine Power, which belonged to
His Human ; for they remit sins ; they send to
heaven ; they cast into hell ; they save whom they
will ; they sell salvation ; thus arrogating things
to themselves which are properties of Divine
Power alone : and since they exercise this power,
it follows that they make gods of themselves, each
one according to his station, by transferrence from
their highest, whom they call Christ's vicar, down
to the lowest of them ; thus they regard them
selves as the Lord, and adore Him, not for His,
but for their sakes. They not only adulterate and
falsify the Word, but even take it away from the
people, lest they should enter into the smallest
light of truth ; and not satisfied with this, they
moreover annihilate it, acknowledging a divinity
in the decrees of Rome, superior to the Divine in
the Word ; so that they exclude all from the way
to heaven ; for the acknowledgment of the Lord,
faith in Him, and love to Him, are the way to
heaven ; and the Word is what teaches the way :
whence it is, that without the Lord, by the medium
of the Word, there is no salvation. They strive
with all diligence to extinguish the light of heaven,
which is from Divine Truth, in order that igno
rance may exist in the place of it, and the denser
the ignorance, the more acceptable it is to them.
They extinguish the light of heaven by prohibit
ing the reading of the Word, and of books which
contain its doctrines ; instituting worship by masses
destitute of Divine Truth, in a language unintelli
gible to the common people ; and besides, they
fill their world (orbem suum) with falses, those
essential [ipsa] darknesses, which remove and dis
sipate the light. They teach the vulgar, moreover,
that they have life (eternal) in the faith of their
priests, consequently not in their own, but in that
of other men, [ita in aliena et non in sua.] They
also place all worship in a devout external, apart
from the internal, making the internal into vacuum,
for they deprive it of the knowledges of good and
truth ; and yet Divine worship. is external only in
as far as it is internal, since the external proceeds
from the internal. Besides this, they introduce
idolatries of various kinds. They make and mul
tiply saints ; they see and tolerate the adoration of
these saints, and even the prayers put up to them,
almost as to gods ; they expose their idols in all
sorts of places ; boast of their multitudinous mira
cles ; set them over cities, temples, and monas
teries ; make sacred their bones — their veriest
castaway bones, which have been taken out of
sepulchres ; thus turning the minds of all from
the worship of God to the worship of men. More
over, they use much artful precaution lest any
one should come out of their darkness into light,
and from idolatrous to Divine worship ; for they
multiply monasteries, from which they send out
spies and guards in all directions ; they extort the
confessions of the heart, which are also confessions
of the thoughts and intentions, and if any one will

not confess, they threaten him with infernal fire
and torments in purgatory ; and those who dare
to speak against the Papal throne, and their do
minion, they shut up in a horrible jail, which is
called the Inquisition. All this they do for one
sole end ; — that they may possess the world and
its treasures, and live in congenial delights, (vivant
genio,) and be the mightiest of men, while the rest
are their slaves. But domination such as this, is
not that of heaven over hell, but of hell over heav
en, for in as far as the love of ruling prevails in
man, especially in the man of the church, in so far
hell reigns. From this summary it may appear
that they have no church, but a Babylon among
them. The church is where the Lord Himself is
worshipped, and where the Word is read.
1632. What manner of men they of the Babylon
are in the other life, can be apparent only to one
who has been allowed by the Lord to be together
with those who are in the spiritual world : since
this has been granted to me, I am able to speak
from experience, for I have seen them, I have
heard them, and I have spoken with them. The
hidden things of their hearts are there uncovered,
for they are in the spirit, in which reside the inte
rior things of the thoughts and intentions, which
they had concealed in the world, and had covered
over with a devout external. And, since these
hidden things were now laid open, it was perceived
that more than half of those, who had usurped the
power of opening and shutting heaven, were down
right atheists ; but since dominion is rooted in their
minds as in the world, and is based on this, that all
power was given by the Father to the Lord Him
self, and that it was transferred to Peter, and by
order of succession to the heads of the church,
therefore an oral confession about the Lord remains
adjoined to their atheism ; but even this remains
only so/long, as they enjoy some dominion by
means of it. But the rest of them, who are not
atheists, are so empty (tam vacui) as to be entirely
gnorant of man's spiritual life, of the means of
salvation, of the Divine Truths which lead to
heaven ; and they know nothing at all of heavenly
love and faith, believing that heaven may be
granted of the Pope's grace to any one, whatever
he be. Now, since every one is in a life in the
spiritual world, similar to his life in the natural
world, without any difference, so long as he is nei
ther in heaven nor in hell, and since the spiritual
world, as regards its external appearance, is alto
gether like the natural world, therefore they also
live a similar moral and civil life, and above all
have similar worship, for this is inradicated in, and
inheres to man in his inmost, nor can any after
death be withdrawn from it, except he be in good
from truths, and in truths from good. But it is
more difficult to withdraw the nation now treated
of from its own worship, than other nations, because
it is not in good from truths, and still less in truths
from good ; for its truths are not derived from the
Word, with the exception of some few, which it
has falsified by applying them to dominion ; and
hence . it has none other than spurious good, for
such as the truths are, such does the good become.
These things are said, in order that it may be
known, that the worship of this nation, in the
spiritual world, is altogether similar to its worship
in the natural world. Premising this, I will now
relate some particulars of the worship and life of
the Papists in the spiritual world. They have a
certain session, in place of the session or consistory
at Rome, in which their leaders meet, and consult
on various matters touching their religion, espe-

340

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

cially on the means of holding the vulgar in blind
obedience, and of enlarging their own dominion.
This session is situated in the southern quarter,
near the east, but none who have" been Popes or
Cardinals in the world dare to enter it, because
the semblance of Divine authority possesses their
minds, from their having in the world arrogated
the Lord's power to themselves ; wherefore, as
soon as ever they present themselves there, they
are carried out, and cast to their like in a desert.
But those among them who have been of sincere
mind, and have not, from belief confirmed, usurped
such power, are in u, certain obscure chamber,
situate behind this session. There is another
convention in the western quarter, near the north ;
the business there, is the intromission of the cred
ulous vulgar into heaven. They there dispose
around them a number of societies, which live in
various external jollities ; in some of the societies
they play, in some they dance, in some they com
pose the, face into the various expressions of hilar
ity and mirthfulness ; in some they converse, friend
like ; in some they discuss civil, in others religious
matters ; in other societies again, they talk obsce
nities ; and so on. They admit their dependants
into such one of these societies as each may desire,
and call it heaven ; but all of them, after being
there a few hours, are wearied and depart, because
those joys are external, and not internal : in this
way, moreover, many are withdrawn from a belief
in their doctrinal concerning intromission into
heaven. As regards their worship in particular, it
is almost like their worship in the world ; as in the
world, it consists in masses, not performed in the
common language of spirits, but in one composed
of lofty-sounding words, which induce an external
devoutness and awe, and are utterly unintelligible.
In like manner they adore saints, and expose idols
to view ; but their saints are nowhere to be seen,
for all those who have sought to be worshipped as
gods, are in hell ; the rest, who did not seek it, are
among common spirits. This their prelates know,
for they seek and find them, and when found they
despise them ; yet conceal it from the people, that
the saints may still be worshipped as tutelar gods,
but that the primates themselves, who rule over the
people,-may be worshipped as the lords of heaven.
In like manner, moreover, they multiply churches
and monasteries as they did in the world, they
scrape together riches, and accumulate costly
things, which they hide in cellars ; for costly things
exist in the spiritual, as well as in the natural
world, and far more abundantly. In like manner
they send forth monks, to allure the Gentiles to
their religion, in order that they may subject them
to their rule. They commonly have towers of es
pial erected in the middle of their assemblies, from
which they are enabled to enjoy an extended vision
into all the surrounding region ; and moreover, by
various means and arts, they establish for them
selves communications'with persons far and near,
joining in league with them, and drawing them over
to their own party. Such is their state in general ;
but as to particulars, many prelates of that religion
take away all power from the Lord, and claim it
for themselves, and doing this, they acknowledge
no Divine. They still counterfeit a devoutness in
externals ; yet this devoutness in itself is profane,
because in their internals there is no acknowledg
ment of the Divine. Hence it is that they commu
nicate with certain societies of the ultimate heaven
by a devout external, and with the hells by a pro
fane internal, so that they are at once in either,
(utrobivis ;) on which account, moreover, they allure

simple good spirits, and appoint them habitations
near themselves, and also congregate evil spirits,
and dispose them around the society in all direc
tions, by the simple good conjoining themselves
with heaven, and by the evil with hell. Hence
they are enabled to accomplish abominations, which
they perpetrate from hell. For the simple good
who are in the ultimate heavens, look only to their
devotional external, and their very devout adoration
of the Lord in outward things, but they see not
their wickedness, and therefore they favor them,
and this favor from the good is their greatest pro
tection ; yet in process of time they all recede from
their devout external, and then, being separated
from heaven, they are cast into hell. It may now
be known, in some degree, what manner of men
they of the Babylon are in the other life. But I
am aware that they who are in thi3 world, and have
no idea of man's state after death, of heaven, or of
hell, but an inane and an empty one, will wonder
at the existence of such things in the spiritual
world. 1633. I have spoken with certain of that nation
concerning the keys given to Peter ; whether they
believed that the power of the Lord over heaven
and earth was transferred to him ; and because this
was a fundamental of their religion, they vehe
mently insisted on it, saying, that there was no
doubt about it, because it was manifestly said so.
But when I asked them whether they knew that in
each expression of the Word there is a spiritual
sense, which is the sense of the Word in heaven,
they said, at first, that they did not know it, but
afterwards they said they would inquire ; and on
inquiring, they were instructed that there is a
spiritual sense within each expression of the Word,
which differs from the sense of the letter, as spirit
ual differs from natural ; and they were also in
structed that no person named in the Word is
named in heaven, but that some spiritual thing is
there understood in place of him : finally, they
were informed, that instead of Peter in the Word
is understood the truth of the faith of the church,
derived from the good of charity, and that the
same is understood by a rock, which is there named
with Peter, for it is said, " Thou art Peter, and
upon this rock will I build my church," Matt. xvi.
18 ; by which is not understood that any power
was given to Peter, but that power is the property
of truth derived from good, for in the heavens, all
power is in truth from good, or from good by means
of truth, and, since all good and all truth are from
the Lord, and nothing from man, that all power is
from the Lord. When they heard this, they replied
indignantly, that they wished to be certain whether
or no that spiritual sense is contained in the words,
whereupon the Word which is in heaven was given
them, in which Word there is not the natural sense,
but the spiritual, because it is for the angels, who
are spiritual; and when they read it, they saw
manifestly that Peter is not named there, but truth
from good, which proceeds from the Lord, instead
of him. Seeing this, they rejected it with anger,
and would have torn it in pieces with their teeth,
had it not instantly been taken away from them.
Hence they were convinced, although unwilling to
be convinced, that that power is the property of
the Lord alone, and cannot belong to any man,
because it is a Divine Power.
1634. Their manner of dwelling, before their
habitations were utterly destroyed, and .made into
a desert, shall now be told. The greatest part of
them dwelt in the south and in the west ; only a
small part in the north and in the east. In the

WRITINGS OF EMANUEL SWEDENBORG.

341

South dwelt those who had been possessed of more
powerful abilities than their fellows in the world,
(polluerunt ingenio,)'and had more confirmed them
selves in their own religion. Great numbers of
the rich and the noble also dwelt there, in habita
tions which were not above the earth's surface, but
which, from dread of robbers, were subterranean,
and were guarded at the entrances. In that quarter,
moreover, there was a great city, extending nearly
from east to west, and somewhat into the west, situ
ated very near the centre, where the Reformed were.
Myriads of men or spirits tarried in that city. It
was full of churches and monasteries. The ecclesi
astics also carried into it all the treasures which they
were enabled by their various artifices to scrape to
gether, and they hid them in its cells and subterrane
an crypts, which were so curiously formed, that no
one beside themselves could enter them, for they
were disposed around in the form of a labyrinth.
On the treasures there amassed, in the full con
fidence that they could never be destroyed, they
had set their hearts. When I saw those crypts,
I was amazed at the art displayed in constructing
them, and increasing them without end. The most
of those who call themselves members of the Soci
ety of Jesus were there, and cultivated amicable re
lations with the rich who dwelt in their neighbor
hood. Towards the east in that quarter was the
session where they consulted on the enlargement
of their dominion, and on the means of keeping
the people in blind obedience. Thus much of
their habitations in the southern quarter. In the
North dwelt those who had been possessed of
less powerful abilities, and had less confirmed them
selves in their own religion, because they were
in an obscure faculty of discerning, and thence in
blind faith. The multitude was not so great there
as in the south. The chief part of them dwelt
in a great city, extending lengthwise from the
angle of the east to the west, and also some little
into the south. It also was full of churches and
monasteries. On its outmost side which was near
the east dwelt many of various religions, and also
some of the Reformed. A few places, moreover,
beyond the city in that quarter, were occupied by
the Papists. In the East dwelt those who had
been in the greatest delight of ruling in the world,
and at the same time in somewhat of. natural
lumen ; they appeared there on mountains, but
only in the quarter which faces the north ; there
were none in the other part which faces the south.
In the angle towards the north, there was a moun
tain, on whose summit they had placed a certain
person of unsound min'd, whom, by communications
of the thoughts which are known in the spiritual,
but unknown in the natural world, they were en
abled to inspire to command any thing they chose ;
and they gave out that he was the very god of
heaven,, appearing under a human form, and thus
paid him divine worship. They did this, because
the people were desirous of seceding from their
idolatrous worship, wherefore, they devised it as a
means of keeping them in obedience. That moun
tain is understood, in Isaiah xiv. 13, by " the moun
tain of convention in the sides of the north," and
those on the mountains are there understood by
Lucifer, verse 12 ; for such of the Babylonish
crew as dwelt in the east, were in greater lumen
than others, which lumen, also, they had prepared
for themselves by artifice. They once appeared
to be building a tower, whose head should reach
to the very heaven where the angels are, but the
appearance was a mere representative of their
machinations ; for machinations are presented, in

the spiritual world, before the eyes of those who
stand at a distance, by many representatives, which
yet do not exist actually to those who are busied
in the machinations ; in that world, this is a com
mon thing. By tois appearance it was given me
to know what " the tower whose head should be in
heaven, whence the place was called Babel," (Gen.
xi. 1-10,) signifies. Thus much for their habita
tions in the east. In the West, in front, dwelt
those of that religion who had lived in the dark
ages, for the most part under ground, one progeny
beneath another. The whole anterior tract, which
looked to the north, was, as it were, excavated,
and filled with monasteries ; the entrances to them'
lay through caverns, closed at top, through which
they went out and in. They - rarely spoke with
those who lived in the following ages, being of a
different disposition, and not so craftily wicked,
for as, in their times, there was no contention with
the Reformed, there was therefore less of the craft
and malice of hatred and revenge. In the western
quarter, beyond that tract, were many mountains,
on which dwelt the wickedest of that nation, who
denied the Divine in their hearts, and yet orally
professed their belief in Him, and gesticulated
their adoration of Him more devoutly than others.
They who were there, devised nefarious artifices
to keep the vulgar under the yoke of their sway,
and also to force others to submit to that yoke :
these artifices I may not describe, they are so un
speakably wicked. In general they are such as
are mentioned in the work on Heaven and Hell,
n. 580. The mountains on which they dwelt, are
understood in the Apocalypse by the seven moun
tains, and the dwellers themselves are described
by the woman sitting upon the scarlet beast : " I
saw a woman sitting upon a scarlet beast, full of
names of blasphemy, having seven heads and ten
horns ; she had on the forehead a name written,
mystery, Babylon the great, mother of the whore
doms and abominations of the land : the seven .
heads are seven mountains, on which the woman
sitteth." Apoc. xvii. 3, 5, 9. By a woman, in the
internal sense, is understood the church ; here, in
the opposite sense, a profane religion ; by the pur
ple beast, the profanation of celestial love ; by the
seven mountains, the profane love of ruling. Thus
much of their habitations in the west. In general,
all the consultations of the Babylonish race tend to
this, that they may dominate, not only over heaven,
but over the whole earth, and thus that they may
possess heaven and earth, obtaining each by means
of the other. To effect this, they continually devise
and hatch new laws and new doctrinals. They
make the same endeavor also in the other life as
they made in the world, for every one after death is
such as he was in the world, most especially as re
gards his religion. It was granted me to hear certain
of the primates consulting about a doctrine, which
was to be a law to the people ; it consisted of mans,
articles, but they all tended to one thing — fraudu
lent dominion over the heavens and the earth, and the
ascription of all power to themselves, and of none
to the Lord. These doctrinals were afterwards
read before the bystanders, and thereupon a voice
was heard from heaven, declaring that they were
dictated from the deepest hell, though the hearers
knew it not ; which was further confirmed by this ;
a crowd of devils from that hell, of the blackest
and direst appearance, ascended, and tore those doc
trinals from them, not with their hands, but with
their teeth, and carried them down to their own
hell ; to the amazement of those who saw it
1635. Why they were there tolerated, until the

342

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

day of the last judgment. The reason was, be
cause it is of Divine order that all who can pos
sibly be preserved, shall be preserved, even until
they can no longer remain among the good. All
those, therefore, who can imitate spiritual life in
externals, and present it, to appearance, in a moral
life, as if it were really within, whatever they may
be as to love and faith in internals, are preserved ;
as are those also who have outward, though they
have not inward, sanctity. Such were many of
that nation, for they could discourse piously with
the vulgar, and adore the Lord devotionally with
them, could implant religion in their minds, and
lead them to think of heaven and hell, and could
uphold them in doing good (bona) by preaching
works. Thus they were enabled to lead numbers
to a life of good, and therefore into the way to
heaven ; on which account also, many of that re
ligion were saved, although few of their leaders.
Another reason, moreover, why they were there
tolerated was, because every man after death
retains the religion he has made his own (imbuit)
in the world ; into which, therefore, when first
he comes into the other Hfe, he is yielded up.
Now, with this nation, the religious principle was
implanted by those who gave an oral preference
to sanctity, and feigned holy gestures, and, more
over, impressed the people with a belief in their
power of saving ; on which ground also they were
not removed, but were preserved among their own.
But the principal reason was, that all are pre
served from one judgment to another, who live the
semblance of a spiritual life in externals, and
imitate, as it were, internal piety and sanctity ;
all, indeed, from whom the simple may receive
instruction and guidance ; for the simple in faith
and heart look no farther than to what is external,
and apparent before the eyes. Hence all such
were tolerated from the commencement of the
Christian church, until the day of the last judg
ment. (That a last judgment has existed twice
before, and now exists for the third time, was
shown above.) Of the whole of these the former
heaven consisted, and they are understood in the
Apocalypse, xx. 5, 6, by "those who are not of
the first resurrection ; " but since they were such
as they are above described, that heaven was
destroyed, and they of the second resurrection
were cast out. But it ought to be known that
they only were preserved who suffered themselves
to be held bound by laws both civil and spiritual,
they being capable of living together in society ;
howbeit, they who could not be restrained by those
laws were not preserved, but were cast into hell
long before the day of the last judgment : for
societies are continually purified from, and de
fended against such. — L. J. 54-59.
How the Last Judgment upon the Babyloni
ans or 1'apists was accomplished.
1636. Destruction was effected after visitation,
for visitation always precedes. The act of explor
ing what the men are, and moreover the separation
of the goou /rom the evil, is visitation ; and the
good are then removed, and the evil are left be
hind. This having been done, there were great
earthquakes, from which they perceived that the
last judgment was at hand, and trembling seized
them all. Then those in the Southern Quarter,
and especially in the great city there, were seen
running to and fro, some with the intention of be
taking themselves to flight, some of hiding them
selves in, the crypts, others of hiding in the cellars
and caves beside their treasures, out of which

others again carried any thing they could lay their
hands on. But after the earthquakes there burst
up an ebullition from below, (ab inferiori,) which
overturned every thing in the city and in the re
gion round it After this ebullition came a vehe
ment wind from the east, which laid bare, shook,
and overthrew every thing to its foundations, upon
which all who were there were led forth, from
every part, and from all their hiding-places, and
cast into a sea of black waters : those who were
cast into it amounted to many myriads. After
wards, from that whole region, a smoke ascended,
as after a conflagration, and finally a thick dust,
which was borne by the east wind to the sea,
and strewn over it ; for their treasures were turned
into dust, with all those things they had called
holy because they possessed them. This dust
was strewn over the sea, because such dust signi
fies damnation. In the last place, there was seen,
as it were, a blackness flying over that whole re
gion, which, when it was viewed narrowly, ap
peared like a dragon ; a sign that the whole of
that vast city and region was become a desert
This was seen, because dragons signify the falses
of such a religion, and the abode of dragons sig
nifies the desert state which remains after their
overthrow ; as in Jeremiah ix. 11 ; x. 22 ; — xlix.
33. Malachi i. 3. Certain persons were also
seen to have, as it were, a millstone around their
left arms, which was a representative of their hav
ing confirmed their abominable dogmas from the
Word ; a millstone signifying such things : hence
it was plain what these words in the Apocalypse
signify, " The angel took up a stone, like a great
millstone, and hurled it into the sea, saying, Thus
with violence shall that great city Babylon be
thrown down, and shall no more be found," Apoc.
xviii. 21. But they who were in the session,
which also was in that region, but nearer to the
east, and in which they were consulting on • the
modes of enlarging their dominion, and of keep
ing the people in ignorance, and thence in blind
obedience, (see- above,) were not cast into that
black sea, but into a gulf which yawned into
length and depth beneath and around them. Such
was the accomplishment of the last judgment upon
the Babylonians in the southern quarter. But the
last judgment upon those in front in the West
ern Quarter, and upon those in the Northern
Quarter, where the other great city stood, was
thus effected. After great earthquakes, which
rent every thing in those quarters to' the very
foundations, (these are the earthquakes which are
understood in the Word, in Matthew xxiv. 7.
Luke xxi. 11 ; likewise Apoc. vi.- 12 ; viii. 5 ; xi.
13 ; xvi. 18, and in the prophecies of the Old
Testament, and not any earthquakes in this world,)
an east wind went forth by the way of the south,
through the west, into the north, despoiling the
whole region, firs't that part of it in front in the
western quarter where the people of the dark ages
dwelt under ground, and afterwards the great city,
which extended from that quarter quite through
the north to the east, and laid it bare so utterly,
that all things were exposed to view. But because
there were not such riches there, no ebullition, and
sulphurous treasure consuming fire, were seen, but
mere overturn and destruction, and at length ex
halation of the whole into smoke ; for the east
wind went forth continually, blowing to and fro ;
it overthrew, it destroyed all things, and blew
them clean away. The monks and common peo
ple were led forth to the amount of many myriads ;
some were cast into the black sea, on that side of

WRITINGS OF EMANUEL SWEDENBORG.

343

it which faces the west ; some into the great
southern gulf, mentioned above ; some into a
western gulf, and some into the hells of the Gen
tiles, for a part of those who lived in the dark ages
were idolaters, like the Gentiles. A smoke also was
seen to ascend from that region, and to proceed as
far as the sea ; over which it hovered, depositing
a black crust there ; for that part of the sea into
which they were cast, was incrusted over with the
dust and smoke into which their dwellings and
their riches had been reduced ; wherefore that sea
has no longer, a visible, existence, but in its place
is seen, as, it were, a black soil, and their hell is
under it. The last judgment upon those who
dwelt upon the mountains in the Eastern Quar
ter, was thus accomplished. Their mountains
were seen to subside into the deep, and all those
who were upon them to be swallowed up ; and he
whom they had placed upon one of the moun
tains, and whom they proclaimed to be god, was
seen to become first black, then fiery, and with
his worshippers to be cast headlong into hell. For
the monks of the various orders who dwelt upon
those mountains, declared that he was god and
' that they were Christ, and wherever they went,
they took with them the abominable persuasion
that themselves were Christ Finally, judgment
was accomplished upon those who dwelt more re
motely in the Western Quarter, upon the
mountains there, and who are understood by the
woman sitting upon the scarlet beast, who had
seven heads, which are seven mountains. Their
mountains too were seen, of which some yawned
open in the middle, and the apertures widened
into huge spiral gulfs, into which those on the
mountains were cast. Other mountains were torn
up by their foundations, and turned upside down,
so that summit and basis were inverted ; those
who were thence in the plains were inundated as
with a deluge, and covered over, and those who
were among them from other quarters were cast
into gulfs. But the things now related are only a
small part of all I saw ; more will be given in the
explication on the Apocalypse. They were brought
about and thoroughly accomplished in the begin
ning of the year seventeen hundred and fifty -seven.
1637. Thus now was the spiritual world freed
from such spirits, and the angels rejoiced on ac
count of its liberation from them, because they of
the Babylon infested and seduced whomsoever they
could, and in that world more than in this, then-
cunning being more mischievous there, because
they are spirits.
1638. Those of the Papal religion who lived
piously and were in good, although not in truths,
and still from affection desired to know truths,
were taken and carried into a certain region, in
front in the western quarter, near the north, habi
tations being given them, and societies of them
institute'd there, and then priests from the Reformed
were sent thither, who instructed them from the
Word, and as they are instructed, they are ac
cepted into heaven. — L. J. 451-C3.
1639. All those of the Roman Catholic religion,
who, when they find themselves to be alive after
death, and in the former world had" thought more
about God than about the pope, and had done
works of charity from a simple heart, after they
have -been instructed that the Lord himself, the
Savior of the world, reigns here, are easily led
away from the superstitious things of that religion.
To these the transition from popery to Christian
ity is as easy as it is to enter into a temple through
open doors. - T. C. R. 821.

1640. There are many such societies of them in
every quarter, and they are guarded on all sides
from the treacheries and cunning devices of the
monks, and from the Babylonish leaven. More
over, all their infants are in heaven, because, being
educated by the angels under the guidance of the
Lord, they know nothing of the falses of their
parents' religion. — L. J. contin. 58.
1641. Since the last judgment is now accom
plished, and all things are reduced by the Lord
into order through means of it, and since all who
are inwardly good are taken into heaven, and all
who are inwardly evil are cast into hell, it is no
longer permitted them, as heretofore it was, to
form societies below heaven and above hell, or to
have any thing in common with other spirits, but
as soon as ever they come thither, that is, at the
death of each of them, they are altogether sepa
rated, and after passing a certain time in the world
of spirits, they are carried into their'own places.
— L. J. 64.
1642. There is a certain separate hell for those
who wish to be invoked as Gods, where such is
their fantasy, that they do not see what is, but
what is not. Their delirium is of the kind which
affects persons in a malignant fever, who see things
floating in the air, and in the chamber, and on the
covering of the bed, — things which are not. This
most dreadful evil, is understood by " the- head of
the serpent, which is bruised by the Seed of the
woman, and which wounded His heel," Genesis
iii. 15. The heel of the Lord, Who is the Seed
of the woman, is the Divine proceeding in ulti
mates, which is the Word in the sense of the letter.
1643. Because man's hereditary nature consists
in the desire of ruling, and of ruling, as the reins
are loosened, successively over more and more,
and at length over all, and because the wish to
be invoked and worshipped as God, is the inmost
of this love of ruling, therefore all who have been
canonized by the Papal Bulls, are removed from
the sight of others and hidden, and are deprived
of all intercourse with their worshippers. This is
done, lest that worst root of evils should be excited
in them, and they should be hurried into such
fantastic deliriums, as prevail in the above-men
tioned hell. In such deliriums are those, who,
during their lives in the world, have studiously
sought to be made saints after death, for the- pur
pose of being invoked.
1644. Many of the Papal nation, especially the
monks, when they enter the spiritual world, seek
the saints, each the saint of his own order; yet do
not find them, and marvel that they do not ; but
are afterwards instructed by others, that their
saints are either intermingled with those who are ~
in the heavens, or with those who are in the hells,
every one of them according to his life in the
world; and that in whichsoever they be, they
know nothing of the worship and invocation which
is paid them, and that they who do know it, and wish
to be invoked, are in that separate and delirious
hell. The worship of saints is such an abomina
tion in heaven, that the bare hearing of it causes
horror, because, in as far as worship is paid to any
man, in so far it is withheld from the Lord, for in
this case He alone cannot be worshipped ; and if
the Lord is not alone worshipped, a discrimination
is made, which destroys communion, and the feli
city of life which flows from it.
1645. That I might know, for the sake of in
forming others, what manner of men the Popish
saints are, as many as a hundred of them, who
were aware of their canonization, were brought

344

COMPENDIUM OE THE THEOLOGICAL AND SPIRITUAL

up from the region below, [inferiori terra-] The
greater part ascended from behind, and only a few
in front, and I spoke with one of them, who they
said was Xavier. During our conversation he
was quite idiotic, yet he was able to tell me, that
in his place, where he remains confined, he is not
so ; but that he becomes idiotic as often as he
thinks himself a saint. I heard the' same thing
murmured by those who were behind.
1646. It is otherwise with the so called saints
who are in heaven : they are utterly ignorant of
what is doing upon earth, nor have I conversed
with them, lest any idea of the matter should enter
their minds. On one occasion only, Mary, the
mother of the Lord, passed by, and appeared
overhead in white raiment, and then, stopping a
while, she said, that she had been the mother of
the Lord, and that He was indeed born of her, but
that He became God, and put off all the human He
derived from her, and that therefore she now
adores Him as her God, and is unwilling that any
one should acknowledge Him as her son, because
in Him all is Divine.
1647. I shall here add a certain memorable cir
cumstance. A certain woman with glittering rai
ment and saint-like countenance, occasionally ap
pears in a middle altitude, to the Parisians who
are associated in the spiritual world, and tells
them she is Genevieve. But as soon as any of
them begin to worship her, then instantly her
countenance is changed, and her raiment too, and
she becomes like an ordinary woman, and chides
them for wishing to adore a female, who, among
her companions, is in no more repute than, a ser
vant maid ; and expresses her wonder that men in
the world are caught by such absurdities. The
angels said, that she appears, for the purpose of
separating those who worship man, from those
who worship the Lord. — L. J. contin. 62-67.
1648. " The merchants of the earth shall weep
and mourn over her ; for no one buyeth their mer
chandise any more ; the merchandise of gold, and
of silver, and of precious stones, and of pearls,"
signifies, that they no longer possess these things,
because they are not in possession of the spiritual
goods and truths, to which such things correspond.
By their merchandise nothing else is signified but
what is here named ; for that they have gold, silver,
precious stones, and pearls in abundance, and that
they have procured these things by means of their
religious ceremonies, which they made sacred and
divine, is well known. Such things were in the
possession of those who were of Babylon, prior to
the last judgment; for they were then permitted
to form, as it were, heavens to themselves, and by
various arts to procure such valuables from heaven,
yea, to fill storehouses with them, as they had done
in the world; but after the last judgment, when
their fictitious heavens were destroyed, all those
things were reduced to dust and ashes, and carried
away by an east wind, and scattered over the hells
as profane dust. Since that overthrow and their
being cast into hell, they have been in so miser
able a state, that they do not even know what gold,
silver, precious stones, and pearls are ; the reason
:is, because gold, silver, and precious stones, corre
spond to spiritual goods and truths, and pearls to
"the knowledges thereof; and since they are not in
possession of any goods and truths, nor of the
knowledges of these things, but instead of them
possess evils and falses, and the knowledges of
what are evil and false, they cannot have any other
than such things as correspond to what they do
; possess, which are matters vile and disagreeable

in appearance, with the exception of a few shells
on which they place their affections, as they had
formerly done upon the above-recited precious
things. Hence it may appear, that by merchandise
of gold and silver, and precious stones and pearls,
is signified that they no longer possess these
things ; because they are not in possession of the
spiritual goods and truths, nor of the knowledges
of what is good and true, to which such things
correspond  A. R. 772.
Pope Sextus Quintus : a good Catholic.
1649. I was permitted to discourse with Pope
Sextos Quintus ; he came from a certain society
in the west towards the left : he told me that he
presided as chief moderator over a society collected
from the Catholics, and who excelled the rest in
judgment and industry ; and that he was chosen to
this office, by reason, that half a year before his
death he believed, that the vicarship was an inven
tion for the sake of dominion, and that the Lord,
the Savior, being God, alone is he who ought to
be adored and worshipped ; also, that the sacred
Scripture is divine, and thus more holy than the
edicts of popes. He added that he had continued
in the belief of these two capital tenets in religion
to the end of his life. He further remarked, that
their saints are not anything; and was surprised
when I informed him, that it was decreed in a
synod, and confirmed by a bull, that they ought to
be invoked. He said that he led a life of activity,
as he had done in the world ; and that every morn
ing he proposed to himself nine or ten things,
which he wished to finish before the evening. I
inquired by what means he obtained in so few
years a treasure so considerable as that which he
had deposited in tlie castle of St. Angelo ? He
replied, that he wrote with his own hand to the
superiors of rich monasteries, to send at their own
discretion as much of their wealth as they chose,
as the use for which it was intended was holy, and
that because they were afraid of him, they contrib
uted largely ; and when I told him that this treas
ure still remains; he said, " What use can it answer
now ? " In the course of my conversation with
him, I related, that the treasure in Loretto, since
his time, was immensely increased and accumu
lated ; and in like manner 'the treasure in certain
monasteries, especially in Spain ; but at this day
not in so great a degree as in former ages ; and I
added, that they hoard them up without having
any useful end in view, and only for the sake of
the delight experienced from the possession of
them. Upon which I further remarked, that thus
they resemble those infernal deities whom the an
cients called Plutos : when I mentioned Plutos, he
said, " Hush, I know." He related also, that no
others are admitted into the society over which he
presides, but such as excel in judgment, and are
capable of receiving that the Lord is the only God
of heaven and earth, and that the Word is holy and
divine ; and that under the Lord's guidance he is
daily perfecting that society : and he said that he
had conversed with the saints so called, but that
they become infatuated when they hear and believe
that they are saints : he also' called the popes and
cardinals stupid, such of them at least as desired
to be adored as Christ, although not in person, and
who do not acknowledge the Word to be essen
tially holy and divine, according to which alone
men ought to live. He desired me to inform those
who are living at this day, that Christ is the God of
heaven and earth, and that the Word is holy and
divine ; and that the Holy Spirit does not speak

WRITINGS OF EMANUEL SWEDENBORG.

345

through the mouth of any one, but Satan, who
wishes to be worshipped as God : and that they
who do not attend to these things, as being stupid,
go to their like, and after a time are cast into hell
to those who are infatuated with the notion that
they are gods, and who lead no other life than that
of a beast. Upon which I said, " Perhaps these
things are rather too harsh for me to write ; " but
be replied, " Write, and I will subscribe it, for
they are true." And then he went from me to
his own society, and set his name to one copy,
and transmitted it as a bull to other societies
attached to the same religion. — A. R. 752.
The Last Judgment upon the Reformed.
1650. The last judgment .was effected upon
" those only of the tteformed, who professed a belief
in God, read the Word, heard sermons, partook of
the sacrament of the supper, and did not neglect
the solemnities of church worship, in the world ;
and yet thought that adulteries, various kinds of
theft, lying, revenge, hatred, and the like, were
allowable. 1651. Upon all such among the Reformed the
last judgment was effected, but not upon those who
did not believe in God, who contemned the Word,
and rejected from their hearts the holy things of
the church, for all these, so soon as ever they went
from the natural into the spiritual world, were cast
into hell.
1652. All who lived like Christians in externals,
and made no account of a Christian life, were out
wardly in .unity with the heavens, but inwardly
with the hells; and since they could not be torn
away instantaneously from their conjunction with
heaven, they were detained in the world of spirits,
whioh is mediate between heaven and hell, and it
was there permitted them to form societies, and to
live together as in the world ; and by arts unknown
in the world, to cause splendid appearances, and
by this means to persuade themselves and others,
that they were in heaven ; from the outward ap
pearance, therefore, they called their societies
heavens. The heavens and the lands in which
they dwelt, are understood by the former heaven,
and the former land which passed away, Apoc. xxi. 1.
1653. In the mean time, so long as they re
mained there, the interiors of their minds were
closed over, and the exteriors were opened ; by
which means, their evils, which united them with
the hells, were not apparent. But on the approach
of the last judgment, their interiors were unclosed,
and they then appeared before all, such as they
really were ; and since they then acted in unity
with the hells, they were no longer able to Bimulate
Christian lives, but rushed with delight into evils
and crimes of every description, and were turned
into devils, and, moreover, were seen as such, some
black, some fiery, and some livid like corpses ;
those who were in the pride of self-intelligence,
appearing black; those who were in the furious
love of ruling over all, appearing fiery ; and those
who were in the neglect and contempt of truth, ap
pearing livid like corpses. Thus were the scenes
of those theatres changed. — L. J. contin. 16-19.
1654. Of the signs and visitations preceding the
last judgment. There was seen, as it were a
stormy cloud upon those who had formed to them
selves seeming heavens, which appearance resulted
from the presence 6f the Lord in the angelic heav
ens above them, especially from His presence in
the ultimate heaven, lest any of the angels of that
heaven, in consequence of conjunction with these
spirits, should be carried away, and perish wjth
44

them. The superior heavens moreover were
brought down nearer to them; by means of which",
the interiors of those upon whom the judgment was
about to come were disclosed ; on which disclo
sure, they appeared no longer like moral Christians,
as before, but like demons ; in tumults, and in
mutual strife, about God, the Lord, the Word,
faith, and the church ; and because their concu
piscences to evils were then let loose, they rejected
all these subjects with contempt and ridicule, and
rushed ipto every kind of enormity. Thus the
state of those heavenly inhabitants was changed.
Then, at the same time, all their splendid appear
ances, which they had made to themselves by arts
unknown in the world, vanished away ; their pal
aces were turned into vile huts ; their gardens into
stagnant pools ; their temples into heaps of rubbish ;
and the very hills they inhabited into mounds of
gravel, and into other similar things, which corre
sponded to their depraved dispositions and lusts.
For all the visible things of the spiritual world,
are the correspondences of the affections of spirits
and angels. These were the signs of the coming
judgment. 1655. As the disclosure of the interiors increased,
so the order among the inhabitants was changed
and inverted. Those who were most potent in
reasonings against the holy things of the church,
rushed into the middle, and assumed the dominion ;
and the rest, who were less potent in reasonings,
receded to the circumferences, and acknowledged
those who were in the middle as their tutor angels.
Thus they banded themselves into the form (facies)
of hell.
1656. These changes of their state were accom
panied by various concussions of their dwellings
and lands ; which were followed by earthquakes,
mighty according to their perversities. Here and
there, too, gaps were made towards the hells which
were under them, and a communication was thus
opened with these hells ; there were then seen
exhalations ascending, as of smoke mingled with
sparks of fire. These also were signs which pre
ceded, and they are understood by the Lord's
words on the consummation of the age, and after
wards on the last judgment, in the Evangelists,
" Nation shall be stirred up against nation ; there
shall be great earthquakes in divers places ; signs
also from heaven, terrible and great. And there
shall be distress of nations, the sea and the salt
water roaring."
1657. Visitations also were made by angels ;
for before any ill-constituted [male sarta] society
perishes, visitation always precedes. The angels
exhorted them to desist, and denounced destruction
upon them if they did not. At the same time they
sought out,v and separated, any good spirits who
were intermingled with them. But the multitude,
excited by their leaders, reviled the angels, and
rushed in upon them, for the purpose of dragging
them into some public place, and treating them in
an abominable manner ; just indeed as was done
in Sodom. The most of these spirits were profess
ors of faith separated from charity ; and there
were even some among them, who professed char
ity, and yet led wicked lives.
1658. How the universal judgment was effected.
Since the visitations and premonitory signs of the
coming judgment could not deter their minds from
abominable practices, and from seditious plottings
against those who acknowledged the Lord as the
God of heaven and earth, held the Word sacred,
and led a life of charity, therefore the last judg
ment came upon them. It was thus effected.

346

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

1659. The Lord was seen in a bright cloud with
angels, and a sound as of trumpets was heard from
it ; which was a sign representative of the protec
tion of" the angels of heaven by the Lord, and of
the gathering of the good from every quarter. For
the Lord does not bring destruction upon any, but
only protects his own, and draws them away from
communication with the wicked ; whereupon, the
wicked come into their own concupiscences, by
which they are impelled into every kind of abomi
nation. Then all who were about to perish, were
seen together in the likeness of a great dragon,
with its tail extended in a curve, and elevated
towards heaven, bending itself about on high in
various directions, as though it would destroy heav
en, and draw it down : but the attempt was vain,
for the tail was cast down, and the dragon, which
also appeared elevated, sank beneath. It was
granted me to see this representation, that I might
know and make known who are understood by the
dragon in the Apocalypse ; namely, that the dragon
means all who read the Word, hear sermons, and
perform the rites of the church, making no account
of the concupiscences of evil which beset them,
and inwardly meditating thefts and frauds, adul
teries and obscenities, hatred and revenge, lies and
blasphemies ; and who thus live like devils in
spirit, and like angels in body. These constituted
the body of the dragon, but the tail was composed
of those who, when in the world, lived in faith
separated from charity, and were like the former
in regard to thoughts and intentions.
1660. Then I saw some of the rocks they inhab
ited subsiding to the lowest depths, [ima ;] some
transported to a great distance ; some cleft in the
middle, and those who were on them cast down
through the openings ; and others inundated as
with a deluge. And I saw many spirits collected
into companies, as into bundles, according to the
genera and species of evil, and cast hither and
thither into whirlpools, marshes, stagnant waters,
and deserts, which were so many hells. The rest
who were not on rocks, but scattered here and
there, and who yet were in similar evils, fled af
frighted to the Papists, Mahometans, and Gentiles,
and professed their religions, which they could do
without any disturbance of mind, inasmuch as they
themselves had no religion at all; but still, lest
they should seduce these spirits also, they were
driven away, and thrust down to their own com
panions in the hells. This is'a general description
of their destruction ; the particulars, I saw, are too
numerous to be here described. — L. J. contin. 23-29.
1661. " Holding the four winds of the earth, that
the wind should not blow on the earth, nor on the
sea, nor on any tree," Rev. vii. 1, signifies, a with
holding and restraining by the Lord of a nearer
and thence more powerful influx into inferior things,
where the good were in conjunction with the
wicked. It is to be noted that the last judgment
takes place when the wicked are multiplied, below
the heavens in the world of spirits, to such a
degree, that the angels in the heavens cannot sub
sist in their state of love and wisdom ; for in this
case they have no support and foundation to rest
upon ; and as this is occasioned by the increase of
the wicked below, therefore the Lord, in order to
preserve their state, flows in with his divinity
more and more strongly, and this continues till
they can no longer be preserved by any influx,
without a separation of the wicked, that are below,
from the good, which is effected by the letting
down and drawing near of the heavens, and
thence by a stronger influx, until, it at length

becomes insupportable to the wicked, upon which
they flee away, and cast themselves into hell.
This is also what is signified in the foregoing
chapter by these words : " And said to the moun
tains and rocks, Fall on us, and hide us from the
face of Him that sitteth upon the throne, and from
the wrath of the Lamb : for the great day of his
wrath is come ; and who'sha.11 be able to stand ? "
(Apoc. vi. 16.) — A. R. 343.
1662. Of the salvation of the sheep. After the
last judgment was accomplished, there was then
joy in heaven, and also light in the world of spirits,
such as was not before. The kind of joy there
was in heaven, after the dragon was cast down,
is described in the Apocalypse xii. 10-12 ; and
there was light in the world of spirits, because the
infernal societies which were removed,, had been
interposed, like clouds which darken the earth. A
similar light also then arose in men in the world,
giving them new enlightenment
1663. I then saw angelic spirits, in great num
bers, rising from below, [ex Inferis,] and elevated'
into heaven. They were the sheep there reserved,
and guarded by the Lord for ages back, lest they
should come into the malignant sphere of the influ
ence of the dragonists, and their charity be suffo
cated. These are they, who are understood, in the
Word, by those who went forth from the sepul
chres ; also, by the souls of those slain for the
testimony of Jesus, who were watching ; and by
those who are of the first resurrection. — L. J.
contin. 30, 31.
1664. They who lived the life of charity were
reserved by the Lord below the. heavens, and pro
tected from the infestation of the hells; until the
last judgment, on the accomplishment of which
they were raised up out of their places, and
elevated into heaven : the reason why they were
not elevated before, was, because before the
judgment the hells prevailed, and there was a pre
ponderance on their part, but afterwards the
heavens prevailed, and so the preponderance be
came on their part ; for by the last judgment all
things, as well in the hells as in the heavens,
were reduced to order, wherefore, if they had been
elevated before they would not have been able to
resist the power with which the hells prevailed
over the heavens : their elevation however, after
wards, was granted me to see ; for from the lower
earth, where they were reserved by the Lord, I
saw whole phalanxes rising up and elevated, and
also translated into heavenly societies : this took
place after the last judgment, which is treated of
in a small work upon that subject. The like took
place also after the -former judgment, which was
performed by the Lord when He was in the world,
which is also treated of in the same work : this
arcanum is what is understood by the resurrection
of those who had heretofore lived a life of charity :
the same is also understood by these words in
John: "Now is the judgment of this world, now
shall the prince of this world be cast out: I, if I
be lifted up from the earth, will draw all men
unto Me " (xii. 31, 32): and was represented by,
" Many of the saints who slept being raised up, and
going forth from their sepulchres, after the Lord's
resurrection, entered into the holy city and appeared
unto many " (Matt, xxvii. 52, 53). —A. E. 899.
1665. " I saw under the altar the souls of them
that were slain for the Word of God, and for the tes
timony which they held," Rev. vi. 9, signifies, those
who were hated, abused, and rejected by the wicked
on account of their life being conformable to the
truths of the Word, and their acknowledgment of

WRITINGS OF EMANUEL SWEDENBORG.

347

the Lord's Divine Humanity, and who were guard
ed by the Lord that they might not be seduced.
Under the altar, signifies the lower earth, where
they were guarded by the Lord ; an altar signifies
the worship of the Lord from the good of love ;
by the souls of them that were slain, are not here
signified the martyrs, but they who are hated,
abused, and rejected by the wicked in the world
of spirits, and who might be seduced by the drag
onists and heretics ; for the Word of God and for -the
testimony which they held, signifies for living ac
cording to the truths of the Word, and acknowl
edging the Lord's Divine Humanity. Testimony
in heaven is not given to any but to those who ac
knowledge the Lord's Divine Humanity, for it is
the Lord who testifies, and gives the angels to tes
tify ; " For the testimony of Jesus is the spirit of
prophecy" (Apoc. xix. 10). Since they were un
der the altar, it is evident that they were guarded by
the Lord ; for they who led, in any sort, a life of
charity, were all guarded by the Lord against sus
taining any injury from the wicked ; and after the
last judgment, when the wicked were removed,
they were set free and elevated into heaven. I
have frequently seen them, since the last judgment,
liberated from the lower earth and translated into
heaven. — A. R. 325.
The former Heaven and its Abolition.
1666. It is said in the Apocalypse, " I saw a
great throne, and One sitting upon it, from whose
face the heaven and the land fled away, and their
place was not found," xx. 11. And afterwards,
" I saw a new heaven and a new land ; the first
heaven and the first land had passed away," xxi. 1.
1667. But before showing what is understood
by the first heaven and the first land, it ought to
be known, that by the first heaven is not under
stood the heaven formed of those who have be
come angels from the first creation of the world
to the present time, for that heaven is abiding, and
endures to eternity-; for all who enter heaven are
under the Lord's protection, and he who has once
been received by the Lord, can never be plucked
away from Him. But by the first heaven is un
derstood a heaven which was composed (conflatum)
of others than those who have become angels, and
for the most part of those who could not become
angels. This heaven it is, of which it is said, that
it " passed away." It was called heaven, because
they who were in it dwelt on high, forming socie
ties upon rocks and mountains, and living in simi
lar to natural delights, but never in any that were
spiritual ; for very many who depart from the earth
into the spiritual world, believe themselves in
heaven, when they are on high, and in heavenly
joy, when they are in world-like delights. Hence
it was called heaven, but " the first heaven which
passed away."
1668. It is moreover to be noted, that this heaven
which is called the first, did not consist of any who
had lived before the Lord's coming into the world,
but that all who composed it lived after His com
ing, for (as was shown above,) a last judgment is
effected at the end of every church, a former
heaven being then abolished, and a new heaven
created or formed. — L. J. 65-67.
1669. From the time of the Lord's being in the
world, when he executed the last judgment in per
son, it was permitted that they who were in civil
and moral good, though in no spiritual good,
whence in externals they appeared like Christians,
but in internals were devils, should continue longer
than the rest in the world of spirits,' which is in the

midst between heaven and hell ; and at length they
were allowed to make there for themselves fixed
habitations, and also by the abuse of correspond
ences, and by fantasies, to form to themselves as
it were heavens, which also they did form in great
abundance ; but when these were multiplied to
such a degree as to intercept the spiritual light and
spiritual heat in their descent from the superior
heavens, to men upon earth, then the Lord execut
ed the last judgment, and dispersed those imagi
nary heavens ; which was effected in such a manner,
that the externals, by means of which they resem
bled Christians, were removed, and the internals,
in which they were devils, were laid open, when
they appeared such as they were in themselves,
.and they who proved to be devils, were cast into
hell, every one according to the evils of his life ;
this was done in the year 1757. — A. R. 865.
, 1670. The first heaven was composed of all
upon whom the last judgment was effected, for
it was not effected upon those in hell, nor upon
those in heaven, nor upon those in the world of
spirits, nor upon any who were yet living in this
world, but solely upon those who had made to
themselves the likeness of a heaven, of whom the
greater part were on mountains and rocks ; these
also were they whom the Lord meant by the goats,
which he placed on the left, Matthew xxv. 32, 33,
and following verses. Hence it may appear, that
the first heaven existed, not merely from Christians,
but also from Mahometans and Gentiles, who had
all formed to themselves such heavens in their
own places. What manner of men they were shall
be told in few words. They were those who lived
in the world in external, and never in internal,
sanctity ; who were just and sincere for the sake
of civil and moral laws, but not for the sake of
Divine Laws, therefore, who were external or
natural, and not internal or spiritual men ; who
also were in the doctrinals of the church, and were
able to teach them, but whose lives were not ac
cordant with them ; and who filled various offices,
and did uses, but not for the sake of uses. These,
and all throughout the whole world who were like
them, and lived after the Lord's coming, consti
tuted the first heaven. This heaven therefore was
such as the world and church upon earth is, among
those who do good, not because it is good, but
because they fear the laws, and the loss of fame,
honor, and lucre ; they who do good from no other
origin, do not fear God, but men, and are destitute
of conscience. In the first heaven of the Reformed,
there was a large proportion of spirits, who be
lieved that man is saved by faith alone, and did
not live the life of faith, which is charity ; and who
loved much to be seen of men. In all these spirits,
so long as they were associated together, the inte
riors were closed, that they might not appear, but
when the last judgment was at hand they were
opened ; and it was then found that inwardly they
were obsessed by falses and evils of every kind,
and that they were against the Divine, and were
actually in hell ; for every one after death is im
mediately bound to his like, the good to their like
in heaven, but the evil to their like in hell ; yet
they do not go to them before the interiors are un
veiled ; in the mean time .they may live together
in society with those who resemble them in exter
nals. But it is to be noted, that all who were in
wardly good or spiritual, were separated from those
spirits, and elevated into heaven, and that all who
were outwardly, as well as inwardly, evil, were
also separated from them, and cast into hell ; and
this from' the time immediately succeeding the

348

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

Lord's advent, down to the last time, when the
judgment was ; and that those only were left, to
form societies among themselves, who constituted
the first heaven, and who were of the kind above
described. 1671. There were many reasons why such socie
ties, or such heavens, were tolerated ; the principal
reason was, that by external sanctity, by external
sincerity and justice, they were conjoined with the
simple good, who were either in the ultimate
heaven, or were still in the world of spirits, and
not yet introduced into heaven. For in the spirit
ual world, there is a communication, and thence a
conjunction, of all with their like ; and the simple
good, in the ultimate heaven, and in the world of
spirits, look principally to externals, yet are not
inwardly evil ; wherefore, if these spirits had been
forcibly removed from them before the appointed
time, heaven would have suffered in its ultimates ;
and yet it is the ultimate upon which the superior
heaven subsists, as upon its own basis. That these
spirits were tolerated until the last time on this
account, the Lord teaches in the following words :
" The servants of the householder came and said
unto him, Didst thou not sow good seed in thy
field ? whence then are the tares ? and they said,
Wilt thou then that we go and gather them up ?
but he said, Nay, while ye gather up the tares, ye
root up also the wheat with them ; let both there
fore grow together until the harvest, and at the
time of harvest I will say to the reapers, Gather ye
together first the tares, and bind them in bundles
to burn ; but gather the wheat into barns. He
that hath sowed the good seed, is the Son of Man ;
tlie field is the world ; the good seed are the sons
of the kingdom, the tares are the sons of evil ; the
harvest is the consummation of the age ; as there
fore the tares are gathered together, and burnt with
fire, so shall it be in the consummation of this
age," Matt xiii. 27-30, 37-40. — L. J. 69, 70.
1672. The manner in which the first heaven
passed away was described before, in describing
the last judgment upon the Mahometans, Gentiles,
and Papists, since they also, in their own places,
were constituents of the first heaven. — L. J. 72.
State of the World and Church, after, and in
Consequence of, the Last Judgment.
1673. Before the last judgment was effected
upon them, much of the communication between
heaven and the world, therefore between the Lord
and the church, was intercepted. ' All enlighten
ment comes to man from the Lord through heav
en, and enters by an internal way. So long as
there were congregations of such spirits between
heaven and the world, or between the Lord and
the church, man was unable to be enlightened.
It was as when a sunbeam is cut off by a black
interposing cloud, or as when the sun is eclipsed,
and its light arrested, by the interjacent moon.
Wherefore, if any thing had been then revealed
by the Lord, either it would not have been under
stood, or if understood, still it would not have been
received, or if received, still it would afterwards
have been suffocated. Now, since all these inter
posing congregations were dissipated by the last
judgment, it is plain, that the communication be
tween heaven and the world, or between the Lord
and the church, has been restored.
1674. Hence it is, that after the last judgment,
and not sooner, revelations were made for the New
Church. For since communication has been re
stored by the last judgment, man is able to be
enlightened and reformed ; that is, to understand

the Divine Truth of the Word, to receive it when
understood, and to retain it when received, for the
interposing obstacles are removed ; and therefore
John, after the former heaven and the former land
passed away, said that he " saw a new heaven and
a new land, and then, the holy city Jerusalem,
descending from God out of heaven, prepared as a
bride adorned for her husband ; and heard One
sitting upon the throne, say, Behold I make all
things new." Apoc. xxi. 1, 2, 5. — L. J. contin.
11, 12.
1675. The state of the world hereafter will be
quite similar to what 'it has been heretofore, for
the great change which has been effected in the
spiritual world, does not induce any change in the
natural world as regards the outward form ; so
that the affairs of states, peace, treaties, and wars,
with all other things which belong to societies of
men, in general and in particular, will exist in the
future, just as they existed in the past. The
Lord's saying, that " in the last times there will be
wars, and that nation will then rise against nation,
and kingdom against kingdom, and that there wili
be famines, pestilences, and earthquakes in divers
places," Matthew xxiv. 6, 7, does not signify that
such things will exist in the' natural world, but
that things correspondent with them will exist in
the spiritual world, for the Word in its prophecies
does not treat of the kingdoms, or of the nations
upon earth, or consequently of their wars, or of
famines, pestilences, and earthquakes in nature,
but of such things as correspond to them in the
spiritual world ; what these things are, is explained
in the Arcana Cielestia. But as for the state
of the church, this it is which will be dissimilar
hereafter ; it will be similar indeed in the outward
form, but dissimilar in the inward. To outward
appearance divided churches will exist as hereto
fore, their doctrines will be taught as heretofore ;
and the same religions as now will exist among
the Gentiles. But henceforth the man of the
church will be in a more free state of thinking on
matters of faith, that is, on .spiritual things which
relate to heaven, because spiritual liberty has been
restored to him. For all things in the heavens and
in the hells are now reduced into order, and all
thinking which entertains or opposes Divine things
inflows from thence, — from the heavens, all which
is in harmony with Divine things, and from the
hells, all which'is opposed to them. But man docs
not observe this change of state in himself, be
cause he does not reflect upon it, and because he
knows nothing of spiritual liberty, or of influx:
nevertheless it is perceived in'heaven, and also by
man himself when he dies. Since spiritual liberty
has been restored to man, tlie spiritual sense of
the Word is now unveiled, and interior Divine
Truths are revealed by means of it ; for maninnis
former state would not have understood them, and
he who would have understood them would have
profaned them.
1676. I have had various converse with the
angels concerning the state of the church here
after. They said, that things to come they know
not, for that the knowledge of things to come be
longs to the Lord alone, but that they do know
that the slavery and captivity in which the man
of the church was formerly, is removed, and that
now, from restored liberty, he can better perceive
interior truths, if he wills to perceive them, and
thus be made more internal, if he wills it; but that
still they have slender hope of the men of the
Christian church, but much of some nation far
distant from the Christian world, and therefore

WRITINGS OF EMANUEL SWEDENBORG.

349

removed from infesters, [infestatores,] which nation
is such, that it is capable of receiving spiritual
light, and of being made a celestial-spiritual man,
and they said, that at this day interior Divine
Truths are revealed in that nation, and are also
received in spiritual faith, that, is, in life and in
heart, and that it worships the Lord. — L. J. 73, 44.

PAST XI.
EARTHS IN THE UNIVERSE.
Permission to discourse with the Inhabitants
of other Earths.
1677. Inasmuch as, by the Divine mercy of the
Lord, things interior are open to me, which apper
tain to my spirit, and thereby it has been granted
me to discourse not only with spirits and angels who
are near our earth, but also with those who are
near other earths ; and whereas I had a desire to
know whether other earths exist,, and of what sort
they, are, and what is the nature and quality of
their inhabitants, therefore' it has been granted me
of the Lord to discourse and converse with spirits
and angels who are from other earths, with some
for a day, with some for a week, and with some
for months ; and to be instructed by them concern
ing the earths, from which and near which they
were ; and concerning the lives, customs, and wor
ship of the inhabitants thereof, with various other
things worthy to be noted : and whereas in this
manner it has been granted me to become ac
quainted with such things, it is permitted to de
scribe them according to what has been heard and
seen. — E. U. 1. (See also 1062.)
The Planet Mercury.
1673. To constitute the Grand Man, there is
need of spirits from several earths, those who
come from our earth into heaven not being suf
ficient for this purpose, being respectively few ;
and it is provided of the Lord, that whensoever
there is a deficiency in any place as to the quality
or quantity of correspondence, a supply be instant
ly made from another earth, to fill up the deficiency,
that so the proportion may be preserved, and thus
heaven be kept in due consistence. — E. U. 9.
1679. On a time some spirits came to me, and
it was declared from heaven, that they were from
the earth which is nearest to the sun,' and which in
our earth is known by the name of the planet Mer
cury ; immediately on their coming, they explored
my memory in search of all that I knew : (spirits can
do this most dexterously, for when they come to
man, they see in his memory all things contained
therein :) during their search after various things,^
and amongst others, after the cities and places''
where I had been, I observed, that they had no
inclination to know any thing of temples, palaces,
houses, or streets, but only of those things which
I knew were transacted in those places, also of
whatever related to the rule and government there
in prevailing, and to the tempers and manners of
the inhabitants, with other . things of a similar
nature : for such things cohere with places in man's
memory, wherefore when the places are excited in
remembrance, those things also are brought to
view at the same time. I was much surprised to
find them of such a nature and quality, wherefore
I asked them why they disregarded the magnifi
cence of the places, and only attended to the things
and circumstances connected therewith? They
answered, because they had no delight in looking

at things material, corporeal, and terrestrial, but
only at things real : hence it was confirmed, that
the spirits of that earth, in the Grand Man, have
relation to the memory of things abstracted from
what is material and terrestrial.
1680. It was told me, that such is the life of the
inhabitants of that earth, viz. that they have no
concern about things terrestrial and material, but
only about the statutes, laws, and forms of govern
ment, which prevail among the nations therein :
also about the things of heaven, which are innu
merable ; and I was further informed, that several
of the men of that earth converse with spirits, and
that thence they have the knowledges of spiritual
things, and of the states of life after death ; and
thence also their contempt of things corporeal and
terrestrial ; for they who know of a certainty, and
believe, that they shall live after death, are con
cerned about heavenly things, as being eternal
and happy, but not about worldly things, only so
far as the necessities of life require. Inasmuch as
the inhabitants of the planet Mercury are of such
a nature and quality, therefore also the spirits,
who are from thence, are of a like nature and
quality. 1681. With what eagerness they inquire into
and imbibe the knowledges of things, such as ap
pertain to the memory elevated above the sensual
ities of the body, was made manifest, to me from
this circumstance, that when they looked into those
things which I knew respecting heavenly subjects,
they passed hastily through them all, declaring
every instant the nature and quality of each.
These spirits did this with greater dexterity and
expedition, because they did not stop at such things
as are heavy and sluggish, and which confine and
consequently retard the internal sight, as all ter
restrial and corporeal things do, when regarded as
ends, that is, when alone loved: but they looked
into things essential.
1683. The spirits of Mercury, above all other
spirits, possess the knowledges of things, as well
respecting this solar system, as respecting the
earths which are in the starry heaven ; and what
they have once acquired to themselves, that they
retain, and also recollect it as often as any thing
similar occurs. — E. U. 11-14.
1683. In consequence of their knowledges, the
spirits of Mercury have an extraordinary degree
of haughtiness ; wherefore they are given to un
derstand, that although they know innumerable
things, yet there are infinite things whicli they do
not know ; and that if their knowledges should in
crease to eternity, the notice even of all general
or common things would still be unattainable ; they
are told likewise of. their haughtiness and high-
mindedness, and how unbecoming such a temper
is ; but on such occasions they reply, that it is not
haughtiness, but only a glorying by reason of the
faculty of their memory ; thus they have the art
of exculpating themselves, and excusing their
foibles. 1684. The spirits of Mercury are little distin
guished for their judgment, having no delight in
the exercise of that faculty, and the deducing of
conclusions from knowledges ; for bare knowledges
alone are the things whicli give them pleasure.
1685. They were questioned, whether they pro
posed to themselves any use from their knowledges ;
and at the same time it was represented to them,
that it is not enough to be delighted with knowl
edges, because knowledges have respect to uses,
and uses ought to be the ends of knowledges ;
from knowledges alone no use results to them, but

350

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

to others with whom they are disposed to com
municate their knowledges ; and that it is very in
expedient for any one, who wishes to become wise,
to rest satisfied with mere knowledges, these be
ing only administering causes, intended to be sub
servient to the investigation of things appertain
ing to life ; but they replied, that they were de
lighted with knowledges, and that knowledges to
them are uses. — E. U. 16-18.
1686. The spirits of Mercury differ totally from
the spirits of our earth, for the spirits of our earth
have not so much concern about immaterial things,
but about worldly, corporeal, and terrestrial things,
which are material ; wherefore the spirits of Mer
cury cannot abide together with the spirits of our
earth, and of consequence, wheresoever they meet
them, they fly away ; for the spiritual spheres,
which are exhaled from each, are altogether con
trary the one to the other. The spirits of Mer
cury have a common saying, that they have no in
clination to look at a sheath, but at things stripped
of their sheath, that is, at interior things. — E. U.
20. 1687. There was a spirit from another earth,
who was well qualified to discourse with them,
- being a quick and ready speaker, but who affected
elegance in his discourse ; they instantly decided
on whatever he spake, saying of this, that it was
too elegant, of that, that it was too polished ; so
that the sole thing they attended to was, whether
they could hear any thing from him which they
had never known before, rejecting thus the things
which were as shades to the substance of the
discourse, as all affectations of elegance and
erudition especially are, for these hide real
things, and instead thereof present expressions
whicli are only material forms of things ; for the
speaker keeps the attention fixed herein, and is
desirous that his expressions should be regarded
more than the meaning of them, whereby the ears
are more affected than the minds of the audience.
1688. The spirits of the earth Mercury do not
abide long in one place, or within companies of
the spirits of one world, but wander through the
universe; the reason is, because they have relation
to the memory of things, which memory must be
continually stored with fresh supplies ; hence it is
granted them to wander about, and to acquire to
themselves knowledges in every place. During
their sojourning in this manner, if they meet with
spirits who love material things, that is, things cor
poreal and terrestrial, they avoid their company,
and betake -themselves where such things are no
subjects of discourse. Hence it may appear, that
their mind is elevated above things of sense, and
thus that they are 'in an interior luminous principle :
this was also given me actually to perceive, whilst
they were near me, and discoursed with me ; -I
observed at such times, that I was withdrawn from
things of sense, insomuch -that the luminous prin
ciple of external vision began to grow dull and
obscure. 1689. The spirits of that earth go in companies
and phalanxes, and when assembled together, they
form as it were a globe ; thus they are joined to
gether by the Lord, that they may act in unity,
and that the knowledges of each may be commu
nicated with all, and the knowledges of all with each,
as is the case in heaven. That they wander through
the universe to acquire the knowledges of things,
appeared to me also from this circumstance, thai
once, when they appeared very remote from me,
they discoursed with me thence, and said, that
they were then gathered together, and journeying

out of the sphere of this world into the starry
heaven, where they knew such spirits existed as
had no concern about terrestrial and corporeal
things, but only about things elevated above them,
and that they were desirous to associate with those
spirits. It was given to understand, that they
themselves do not know w'hither they are journey
ing, but that they are led by the Divine Guidance to
those places, where they may be instructed con
cerning such things as they are yet unacquainted
with, and which agree with the knowledges that
they have already : it was given to understand
further, that they do not know how to find the
companies with whom they are joined together, and
that this also is of Divine Direction. — E. U. 23-25.
1690. The spirits of Mercury, who were attend
ant upon me whilst I was writing and explaining
the Word as to its internal sense, and who per
ceived what I wrote, said that the things which I
wrote were very gross (admodum crassa), and that
almost all the expressions appeared as material ; but
it was given to reply, that to the men of our earth
what was written seemed subtile and elevated, and
many things incomprehensible.
1691. On another occasion, there was sent me,
by the spirits of Mercury, a long piece of paper,
of an irregular shape, consisting of several pieces
pasted together, which appeared as if covered
with print, like our printed books. I asked wheth
er they had the art of printing amongst them ? but
they said, they had not, nevertheless they knew
that on our earth we had such printed papers ; they
had no inclination to say more ; but I perceived
that they thought that knowledges with us were
upon our paper, and not so much in our under
standings, thus in a sneering way insinuating,
that our papers knew more than we ourselves did :
they were instructed, however, how the real case
was in this respect After some time they re
turned, and sent me another paper, which ap
peared also printed like the former, but not so
pasted together and irregular, but neat and hand
some ; they said, that they were further informed,
that in our earth there are such papers, and books
made of them. — E. U. 27, 28.
1692. Inasmuch as the spirits of Mercury in the
Grand Man, have relation to the memory of things
abstracted from what is material, therefore when
any one discourses with them concerning things
terrestrial, corporeal, and merely worldly, they are
altogether unwilling to hear him ; and if they are
forced to hear, they transmute the things -spoken
of into other things, and for the most part into
things contrary, that they may avoid attending to
them. — E. U. 31.
1693. I asked them in what manner they instruct
their inhabitants ? They said, that they do not in-.
struct them as to all particulars in relation to the
subject matter of instruction, but still insinuate
some perception thereof, that thus a desire of ex
amining and acquiring the knowledge of it may
be excited and cherished ; which desire would die
away, in case they fully explained all particulars ;
they added, that they suggest objections of things
opposite also, for this reason, that the truth after
wards may appear more striking ; for all truth is
made manifest by relation to its opposites.
1694. It is their constant custom not to declare
to another what they know, but still they desire to
learn from all others what is known to them : nev
ertheless, with their own society they communi
cate all things, insomuch that what one knows all
know, and what all know each one knows in that
society. — E. U. 35, 36.

WRITINGS OF EMANUEL SWEDENBORG.

351

1695. There were certain spirits who knew from
heaven, that on a time a promise was made to the
spirits of the earth Mercury, that they should see
the Lord ; wherefore they were asked by the spirits
about me, whether they recollected that promise ?
They said that they did recollect it ; but that they
did not know, whether the promise was of such a na
ture, as that they might depend with certainty on
its accomplishment. Whilst they were thus dis
coursing together, instantly the Sun of heaven ap
peared to them ; (the Sun of heaven, which is the
Lord, is seen only by those who are in the inmost
or third heaven ; others see the light thence de
rived :) on seeing the sun, they said, that this was
not the Lord God, because they did riot see a
Face. In the mean while the spirits discoursed
with each other, but I did not hear what they said.
But on a sudden, at that instant, the Sun again
appeared, and in the midst thereof the Lord, en
compassed with a solar circle ; on seeing this, the
spirits of Mercury humbled themselves profoundly,
and subsided. Then/also the Lord, from that Sun,
appeared' to the spirits of this earth, who when
they were men, saw Him in the world, and they
all, one after another, and thus several in order,
confessed that it was the. Lord Himself; this con
fession they made before all the company. At the
same instant also the Lord, out of the Sun, ap
peared to the spirits of the planet Jupiter, who de
clared with open voice, that it was He Himself,
Whom they had seen on their earth when the God
of the universe appeared to them. — E. U. 40.
1696. I was desirous to know what kind of face
and body the men in the earth Mercury had,
whether they were like the men on our earth;
instantly there was presented before my eyes a
woman exactly resembling the women in that
earth ; she had a beautiful face, but it was smaller
than that of a woman of our earth ; her .body also
was more slender, but her height was equal ; she
wore on her head a linen cap, which was put on
without art, but yet in a manner becoming. A
man also was presented to view, who was more
slender in body than the men of our earth are ; he
was clad in a garment of a dark-blue color, closely
fitted to his body, without any foldings or pro
tuberances : it was given to understand, that such
was the form of body, and such the dress, of the
men of thaj; earth. Afterwards there was presented
to view a species of their oxen and cows, which,
indeed, did not differ much from those on our
earth, only that they were less, and in some de
gree approached to a species of deer.
1697. They were questioned, also, concerning
the sun of the system, how it appears from their
earth ? They said, that it appears large, and larger
there than when seen from other earths, and that
they knew this from the ideas of other spirits con
cerning the sun. They said further, that they
enjoy a middle temperature, neither too hot nor too
cold ; it was on this occasion given me to tell
them, that it was so provided of the Lord in re
gard to them, that they should not be exposed to
too much heat, by reason of their greater nearness
to the sun, inasmuch as heat does not arise from
the sun's nearness, but from the altitude and density
of the atmosphere, as appears from the cold on
high mountains even in hot climates ; also that
heat is varied according to the direct or oblique
incidence of the sun's rays, as is plain from the
seasons of winter and summer in every region.
These are the things which it was given to know
concerning the spirits and inhabitants of the earth
Mercury. — E. U. 4A, 45.

The Planet Venus.
1698. In the planet Venus there are two kinds
of men, of tempers and dispositions opposite to
each other ; the first mild and humane, the second
savage and almost brutal ; they who are mild and
humane appear on the farther side of the earth,
they who are savage and almost brutal appear on
the side looking this way. But it is to be ob
served, that they appear thus according to the
states of their life, for in the spiritual world the
state of life determines every appearance of space
and of distance.
1699. Some of those who appear on the farther
side of the planet, and who are mild and humane,
came to me, and were presented visibly above my
head, and discoursed with me on various subjects ;
amongst other particulars they said, that during
their abode in the world, and more so since they
were become spirits, they acknowledged our Lord
as their only God ; they added, that on their earth
they had seen Him, and they represented also how
they had seen Him. These spirits in the Grand
Man have relation to the memory of things
material, agreeing with the memory of
things immaterial, to which the spirits of Mer
cury have relation : wherefore the spirits of
Mercury have the fullest agreement with these
spirits of Venus, and on this account, when they
were together, a remarkable change, and a power
ful operation in my brain, was perceivable from
their influx.
1700. I did not however discourse with those
spirits who are on the side that looks this way, and
who are savage and almost brutal, but I was
informed by the angels concerning their nature
and quality, and whence it comes that they are so
brutal ; the cause is this, that they are exceed
ingly delighted with rapine, and more especially
with eating their booty : the delight thence arising,
when they think about eating their booty, was com
municated to me, and was perceived to be most
extraordinary. That on this earth there have
been inhabitants of a like brutal nature, appears
from the histories of various nations ; also from the
inhabitants of the land of Canaan, 1 Sam. xxx.
16 ; and likewise from the Jewish and Israelitish
nation, even in the time of David, in that they
made yearly excursions, and plundered the Gen
tiles, and rejoiced in feasting on the spoils. I was
informed further, that those inhabitants are for the
most part giants, and that the men of our earth
reach only to their navels : also that they are
stupid, making no inquiries concerning heaven or
eternal life, but immersed solely^ in earthly cares,
and the care of their cattle.
1701. In consequence of this their nature and
quality, when they come into another life, they are
exceedingly infested there by evils and false per
suasions. The hells, which appertain to them,
appear near their earth, apd have no communica
tion with the hells of the wicked of our earth, by
reason of their different tempers and dispositions ;
hence also their evils and false persuasions are
totally of a different sort
1702. Such, however, amongst them, as are in
the capacity of being saved, are in places of
vastation, and are there reduced to the last state
of desperation ; for there is no other method
whereby evils and false persuasions of that kind
can be subdued and removed : when they are in a
state of desperation, they cry out that they are
beasts, that they are abominations, that they are
hatreds, and that thereby they are damned: some

352

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

of them, when they are in this state, exclaim even
against heayen, but as. this proceeds from des
peration, it is forgiven them ; the Lord moderates
on these occasions, and restrains within proper
limits their harsh and bitter expressions. These;
when they have passed through extreme suffering,
are finally saved, inasmuch as the corporeal princi
ples are hereby brought to a kind of death. It
was further declared concerning these spirits, that
during their life on their earth, they believed in
some great Creator without a Mediator, but when
they are saved, they are also instructed that the
Lord Alone is God, the Savior and Mediator. I
have seen some of them, after they have passed
through extreme suffering, taken up into heaven,
and when they were received there, I have been
made sensible of such a tenderness of joy from
them, as drew tears from my eyes. — E. TJ. I06-*
110. The Moon of our Earth.
1703. Certain spirits appeared over my head,
and thence were heard voices like thunder, for the
thunder of their voices exactly resembled the
sound of thunder from the clouds after lightning :
I at first conjectured that it w-as owing to a great
multitude of spirits, who had the art of uttering
voices attended with so loud a noise. The more
simple spirits, who were with me, smiled on the
occasion, at which I was much surprised ; but the
cause of their smiling was presently discovered to
be this, that the spirits who thundered were not
many, but few, and were also as little as children ;
and that on former occasions they had terrified
them by such noises, and yet were uhable to do
them any hurt. In order that I might know their
nature and quality, some of them descended from
on high where they were thundering, and what
surprised me, one carried another on his back,
and thus two of them approached me : their faces
appeared not -unhandsome, but longer than the
faces of other spirits ; in regard to stature, they
appeared like' children of seven years old, but
more robust ; thus they were dwarfs (homunciones).
It was told me by tlie angels, that they were from
the Moon. He who was carried on the other's
back, on coming to me, applied himself to my left
side tinder the elbow, and thence discoursed with
me, saying, that whenever they utter their voices,
they thus thunder ; and that thereby they terrify
the spirits who are inclined to do them mischief,
and put some to flight, and that thus they go with
security whithersoever they are disposed. To
convince me that the noise they make was of such
a sort, he retired# from me to some other spirits,
but not entirely out of sight, and thundered in
like manner. They showed moreover, that the
voice being uttered from the abdomen, like an
eructation, made this thundering sound. It was
perceived that- this was owing to this particular
circumstance, that the inhabitants of the Moon do
not speak from the lungs, like the inhabitants of
other earths, but from the abdomen, and thus
from a certain quantity of air there collected, by
reason that the Moon is not encompassed with an
atmosphere like that of other earths. I was in
structed, that the spirits of the Moon, in the Grand
Man, have relation to the ensiform cartilage or
xiptwides, to which the ribs in front are joined,
and from which descends the fascia alba, which is
the fulcrum of the abdominal muscles.
1704. That there are inhabitants in the moon, is
well known to spirits and angels, and in like man-
uer that there are inhabitants iii the moons or

satellites which revolve about Jupiter and Saturn.
They who have not seen and discoursed with
spirits coming from those moons, still entertain no
doubt but there are men inhabiting them, because
they are earths alike with the planets, and wherever
an earth is, there are men inhabitants ; for man is
the end for which every earthy was created, and
nothing was made by the Great Creator without
an end.— E. V. Ill, 112.
The Planet Mars.
1705. The spirits of' Mars are among the best
of all spirits who come from the earths of this solar
system, being for the most part celestial men, not
unlike those who were of the most ancient church
on this earth. — E. U. 85.
1706. Spirits came thence to me, and applied
themselves to my left temple, where they breathed
upon me with their discourse, but I did not under
stand it ; as to its flow, it was soft beyond what 1
had ever before perceived, being like the softest
breeze ; it breathed first upon the left temple and
upon the upper part of the left ear ; and the breath
ing proceeded thence to the left eye, and by de
grees to the right, and flowed down afterwards,
especially from the left eye, to the lips ; and when
it was at the lips, it entered through the mouth,
and by a way within the mouth, and thus through
the eustachian tube into the brain ; when the
breathing arrived thither, then I understood their
speech, and it was given to discourse with them ;
I observed, whilst they were speaking with me,
that my lips were put in motion, and also my
tongue in a slight degree, and this by reason of
the correspondence of interior speech with the
exterior : exterior speech is that of. articulate
sound conveyed to the external membrane of the
ear, and thence to the brain by means of the small
organs, membranes, and fibres, which are within
the ear. Hence it was given to know, that the
speech of the inhabitants of Mars was different
from that of the inhabitants of our earth, in that
it was not sonorous, but almost tacit, insinuating
itself into the interior hearing and sight by a
shorter way ; and, consequently, that it was more
perfect, fuller of ideas,1 and thereby approaching
nearer to the speech of spirits and angels. The
essential affection also of the speech is repre
sented amongst them in th"e face, and the thought.
thereof in the eyes ; for the thought and the
speech, and likewise the affection and the face,
with them act in unity ; they account it wicked to
think one thing and speak another, and to will or
desire one thing whilst the features of the face
express the contrary; they are altogether unac
quainted with hypocrisy, and likewise with fraud
ulent pretence and deceit.
1707. I was instructed that the spirits of Mars,
in the Grand Man, have relation to the middle
principle between the intellectual and the will
principle, consequently that they have relation to
thouht grounded in affection, and the best
of them to the affection of thought : hence
it is that their faces act in unity with their thoughts,
nor can they in any case play the hypocrite. And
inasmuch as this is their relation in the Grand
Man, therefore the middle province, which is be
tween the cerebrum and the cerebellum, corre
sponds to them : for where the cerebrum and the
cerebellum are joined together as to spiritual
operations, with such persons the face acts in
unity with the thoughts, so that the very affection
bf thought beams forth from the face, and the gen
eral principle of the thought beams forth from the

WRITINGS OF EMANUEL SWEDENBORG.

353

affection, which is discoverable also by certain
signs from the eyes. — E7U. 87, 88.
1708. The angelic spirits discoursed with me
concerning the life of the inhabitants on their
earth, informing me, that they are not under any
forms of government, but that they live arranged
into greater and lesser societies, and that they are
associated with each other according to their
agreement in mind, which agreement they dis
cover instantly by the face and speech, being
seldom deceived in their judgment herein, and that
then they are instantly united in friendship. They
informed me further, that their consociations are
delightful, and that they discourse with each other
about what passes in their societies, and especially
about what passes in heaven, for several of them
have manifest communication with the angels of
heaven. Such amongst them as begin to think
perversely in their societies, and thereby to in
cline to evil, ave dissociated, and left to themselves
alone, in consequence whereof they lead a most
wretched life out of all society, in dens or other
places, being no longer regarded by the rest.
Certain societies endeavor to compel such persons
to repentance by various methods, but if they can
not succeed herein, they separate themselves from
all connection with them. Thus they are careful
to provide against the contagion of the lust of
dominion and the lust of gain, that is, against any
persons, under the influence of the lust of do
minion, subjecting to themselves any society, and
by degrees several societies ; and against any, under
the influence of the lust of gain, depriving others
of their possessions ; every one on that earth lives
content with his own property, and every one with
his own share of honor, accounting it enough to
be reputed upright and a lover of his neighbor ;
this delightful and tranquil principle of mind would
perish, unless such as incline to evil thoughts and
dispositions were banished from the rest, and un
less a prudent but severe check was given to the
first encroachments of self-love and the love of the
world ; for it was owing to these loves that em
pires and kingdoms were first established, under
which establishments there are few but what de
sire to have dominion, and to possess the property
of others, there being few who do what is just
and right out of a real love thereto, and still fewer
who do good from a real principle of charity, being
rather influenced by other motives, such as the
fear of the law, and a regard to gain, honor, repu
tation, and the like.
1709. In regard to divine worship, as practised
jy the inhabitants of that earth, they informed me,
that they acknowledge and adore our Lord, saying,
that He is the only God, and that He governs
both heaven and the universe; and that every
good thing is from Him, and that He leads and
directs them; also that He often appears amongst
them on their earth : it was then given me to tell
them, that Christians also on our earth know that
the Lord governs heaven and earth, agreeably to
His own words in Matthew, " All power is given
to- Me in heaven and in earth," xxviii. 18 ; but
that they do not believe it like the inhabitants of
the earth Mars. They acquainted me further,
that on their earth the inhabitants believe, that
with themselves there is nothing but what is filthy
and infernal, and that all good is of the Lord ;
yea, they added further, that of themselves they
are devils, and that the Lord draws them out of
hell, and continually keeps them from falling into
it again. On a certain occasion, when the name
of the Lord was mentioned, I observed that those
45

spirits humbled themselves in such inward and
profound abasement as no words can describe ; for
in their humiliation it was suggested to them, that
of themselves they were in hell, and that thus they
were altogether unworthy to look to the Lord,
Who is essential Holiness; and so deeply was
this suggestion implanted in them, being grounded
in a true faith, that they were in a measure out
of themselves, and remained in that state on their
knees, until the Lord elevated them, and at the
same time, as it were, drew them out of hell ;
when they emerge thus from humiliation, they are
full of goodness and love, and thereby replenished
with joy of heart. During their abasement they
do not turn their faces to the Lord, for this they
dare not do, but turn them in a contrary direction.
The spirits who were about me said, that they
never before were witnesses to such humiliation.
— E. [7.90,91.
1710. There was presented before me an in
habitant of that earth ; he was not indeed an in
habitant, but like one ; his face resembled the faces
of the inhabitants of our earth, but the lower region
of the face was black, not owing to his beard, for
he had none, but to blackness instead of a beard:
this blackness extended itself underneath the ears
on both sides ; the upper part of the face was yel
lowish, like the faces of the inhabitants of our
earth who are not perfectly fair. They said more
over, that on that earth they feed on the fruits -of
trees, especially on a kind of round fruit, which
buds forth from the ground ; and likewise on pulse ;
and that they are clothed with garments wrought
from the fibrous bark of certain trees, which has
such a consistence that it may be woven, and also
stiffened by a kind of gum which they have amongst
them. They related further, that they are ac
quainted with the art of making fluid fires, whereby
they have light during evening and night — E.
U.93. The Planet Jupiter.
1711. It was granted me to enjoy longer com
merce with the spirits and angels of the planet
Jupiter, than with the spirits and angels from the
rest of the planets, wherefore I am at liberty to be
more particular in regard to the state of life of
them, and of the inhabitants of that planet. That
those spirits were from that planet, was evident
from many circumstances, and was also confirmed
by a declaration from heaven.
1712. The real earth or planet- Jupiter does
not indeed appear to spirits and angels : for to the
inhabitants of the spiritual world no material
earth is visible, but only the spirits and angels who
come thence. The spirits of every earth are near
their respective earth, in consequence of having
been inhabitants thereof, (for every man after
death becomes a spirit,) and in consequence of
being thus of a similar genius and temper with
the inhabitants, and of being in a capacity thereby
of associating with and serving them.
1713. The spirits from the earth Jupiter related,
that the multitude of men therein was as great as
the earth could support ; and that the earth was
fruitful and plentiful in all productions ; and that
the inhabitants had no desires beyond the necessa
ries of life ; and that they accounted nothing use
ful but so far as it was necessary ; and that hencS
the number of inhabitants was so great. They
said, that the education of their children was their
greatest concern, and that they loved them most
tenderly. 1714. They further related, that the inhabitants

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

are distinguished into nations, families, and houses,
and that they all live apart with their own kindred,
and that hence their connections are confined to
relatives ; likewise that no one covets another's
property, and that it never enters into their minds
to desire the possessions of another, still less to
obtain them fraudulently, and least of all to extort
them by violence ; such violence they consider
as a criminal act, contrary to human nature ; and
regard it as horrible. When I would have told
them, that on this earth there are' wars, depreda
tions, and murders, they instantly turned away
from me, and expressed an aversion to hear. It
was declared to me by the angels, that the most
ancient people on this earth lived in like manner
as the inhabitants of the planet Jupiter, viz. that
they were distinguished into nations, families, and
houses, and that all at that time were content with
their own possessions ; and that it was a thing
altogether unknown for one person to enrich him
self at the 'expense of another, or to aspire at do
minion from a principle of self-love ; and that on
this account 'the ancient times, and especially the
most ancient, were more acceptable to the Lord
than succeeding times : and such being the state
of the world, innocence also then reigned, attended
with wisdom ; every one did what was good from
a principle of good, and what was just from a
principle of justice ; to do what is good and just
with a view to self-advancement, or for the sake of
gain, was a thing unknown ; at the same time they
spake nothing but what was true, and this not so
much from a principle of truth, as from a principle
of good, that is, not from an intellectual principle
separate from the will principle, but from a will
principle joined with the intellectual. Such were
the ancient times, wherefore angels could then
converse with ¦ men, and convey their minds, al
most separate from things corporeal, into heaven,
yea, could conduct them through the heavenly
societies, and show them the magnificent and
blessed things abounding therein, and likewise
communicate to them their happiness and delights :
these times were known also to the ancient wri
ters, and were by them called the golden and also
Saturnian ages. The superior excellence of those
times, as was observed, was owing to. this, that men
were then distinguished into nations, nations into
families, and families into houses, and every house
lived apart by itself; and it then never entered
into any one's mind to invade another's inheritance,
and thence acquire to himself opulence and do
minion ; self-love-and the love of the world were
then far from men's affections ; every one rejoiced
in his own, and not less in his neighbor's good.
But in succeeding times this scene was changed,
and totally reversed, when the lust of dominion
and of large possessions invaded the mind ; then
mankind, for the sake of self-defence, collected
themselves into kingdoms and empires ; and inas
much as the laws of charity and of conscience,
which were inscribed on the hearts, ceased to
operate, it became necessary to enact external
laws in order to restrain violence, and to secure
obedience thereto by temporal rewards and pun
ishments. When the state of the world was thus
changed, heaven removed itself from man, and this
more and more even to the present time, when the
very existence of heaven and hell is unknown, and
by 'some denied. This account of the primitive
state of the inhabitants of this earth is given in
order to show more clearly by the parallel, what
is the state of the inhabitants of the earth Ju
piter, and whence they have their probity, and

also their wisdom, concerning which more will be
said hereafter.
1715. By long and frequent conversation with
the spirits of the earth Jupiter, it was made very
manifest to me, that they were better disposed than
the spirits of several other earths ; the manner of
their approach to me, their abode with me, and
their influx at that time, was inexpressibly gentle
and sweet; in another life the quality of every
spirit manifests itself by an influx, which is the
communication of its affection ; goodness of dispo
sition manifests itself by gentleness and sweet
ness ; by gentleness, in that it is afraid to do hurt,
and by sweetness, in that it loves to do good : I
could clearly distinguish a difference between the
gentleness and sweetness of the influx proceeding
from the spirits of Jupiter, and of that which pro
ceeds from the good spirits of our earth. When
any slight disagreement exists among them, they
said that there appears a sort of slender bright
irradiation, like that of lightning, or like the little
swath encompassing glittering and wandering
stars ; but all disagreements amongst them are
soon adjusted. Glittering stars, which are at the
same time wandering, signify what is false, but
glittering and fixed stars signify what is true ;
thus the former signify disagreement.
17J6. I could distinguish the presence of the
spirits of Jupiter, not only by the gentleness and
sweetness of their approach and influx, but also by
this circumstance, that for the most part their in
flux was into the , face, to which they communi
cated a smiling cheerfulness, and this continually
during their presence : they said, that they com
municate a like cheerfulness of countenance to
the inhabitants of their earth, when they come to
them, being desirous thus to inspire them with
heartfelt tranquillity and delight : that tranquillity
and delight with which they inspired me, filled
my breast and heart very sensibly; at the same
time there was a removal of all evil lusts and
anxiety concerning things to come, which cause
unquiet and disturbance, and excite various com
motions in the mind. Hence was discoverable
the nature and quality of the life of the inhabitants
of the earth Jupiter; for the disposition of -the in
habitants of any earth may be known by the spirits
who come thence, inasmuch as every one retains
his own proper life after death, and continues to
live it when he becomes a spirit. It was very
observable, that they had a state of blessedness or
happiness still more interior, which was manifest
from this circumstance, that their interiors were
perceived not to be closed, but open to heaven ;
for in proportion as the interiors are more open to
heaven, in the same proportion they are the more
susceptible of receiving divine good, and there
with blessedness and interior happiness : the case
is altogether otherwise with those who do not live
in the order of heaven ; the interiors with such are
closed, and the exteriors open to the world.
1717. It was further shown me what sort of faces
the inhabitants of the earth Jupiter had ; not that
the inhabitants themselves appeared to me, but
that the spirits appeared with faces similar to what
they had during their abode on their earth: but
previous to this manifestation, one of their angels
appeared behind a bright cloud, who gave permis
sion ; and instantly two faces were presented to
view ; they were like the faces of the meri of our
earth, fair and beautiful ; sincerity and modesty
seemed to beam forth from them. During the
presence of the spirits of Jupiter, the faces of the
men of our earth appeared less than usual, which

WRITINGS OF EMANUEL SWEDENBORG.

355

circumstance was owing to this, that there was an
, influx from those spirits of the idea which they
had concerning their own faces as being larger ;
for they believe, during their abode in their earth,
that after their decease their faces will be larger,
and of a round shape ; and whereas this idea is
impressed on them, it consequently remains with
them, and when they become spirits, they appear
to themselves as having larger faces. The reason
why they believe that their faces will be larger is,
because they say that the face is not body, inas
much as through it they see, hear, speak, and man
ifest their thoughts ; and whereas the mind is thus
transparent through the face, they hence form an
idea of the face, as of mind in a form ; and inas
much as they know that they shall become wiser
when they cease to live in the body, therefore they
believe that the form of the mind, or the face
will become larger. They believe also, that after
their decease they shall perceive a fire, which will
communicate warmth to their faces ; this belief
takes its rise from hence, that the wiser amongst
them know that fire in a spiritual sense signifies
love, and that love is the fire of life, and that the
angels have life from this fire :• such of them also
as have lived in celestial love, have their wishes
herein gratified, and perceive a warmth in the
face, and at the same time the interiors of the
mind are kindled with love. It is on this account
that the inhabitants of that earth frequently wash
and make clean their faces, and also carefully
secure them from the sun's heat ; they use a cov
ering for the head, made of the bark of a tree, of a
bluish color, which serves as a shade for the
face. Concerning the faces of the men of our
earth, which they saw through my eyes, they said
that they were not handsome, and that the beauty
which they had, consisted in the external skin, but
not in the fibres derived from what is internal ;
they were surprised to see the faces of some full
of pimples and carbuncles, and in other respects
deformed, and said, that they have no such faces
amongst them ; some of their faces retained a
smiling cast [even in the spiritual world], viz.
" such as were of a cheerful and smiling habit, and
such as were a little prominent about the lips.
1718. The reason why the faces which were
prominent about the lips retained a smiling cast,
was, because the chief part of their discourse is
effected by the face, and especially by the region
about the lips, and also because they never use
deceit, that is, never speak otherwise than they
think, the consequence of which is, that they use
no restraint in regard to the face, but let all the
features and fibres have free play : the case is
otherwise with those, who from their childhood
have been practised in deceit : the face is thereby
contracted from within, to prevent the inward
thoughts from being manifested ; neither has it
free play from without, but is kept in readiness
either to put itself forth, or to contract itself, ac
cording to the suggestions of craft and cunning.
The truth of this may appear from an examination
of tlie fibres of the lips, and of the' parts there
abouts, for the series of fibres in those parts are
manifold, complex, and interwoven together, being
created, not only for the purposes of receiving and
chewing the food, and of forming expressions of
speech, but also of manifesting the ideas of the
mind by their various configurations.
1719. It was also shown me how the thoughts
are expressed by the face : the affections, which
appertain to the love principle, are manifested by
the features and their changes, and the thoughts

in those affections by variations as to the forms of
interior things therein ; it is impossible to describe
them further. The inhabitants of the earth Jupi
ter also use vocal discourse, but it is not so loud
as with us ; one kind of discourse is an aid to the
other, and life is insinuated into vocal discourse
by that of the countenance. I am informed by the
angels, that the first discourse of all in every
earth was effected by the face, and this from two
origins, the lips anil the eyes: the reason why
this kind of discourse was first in use is, because
the face was formed to express by its features all
a man's thoughts and inclinations ; hence the face
is called an effigy and index of the mind : a further
reason is, because in the most ancient or primitive
times man was influenced by a principle of sin
cerity, and cherished no thought, nor wished to
cherish any, but what he was willing should beam
forth visibly in his face: thus also the affections
of the mind, and the thoughts therein . originating,
might be exhibited to the life, and in their fulness ;
hereby likewise they were made visible, as several'
things united together in a form. This kind of
discourse, therefore, excelled vocal discourse, as
much as the sense of seeing excels that of hear
ing, or as the sight of a fine country excels a ver
bal description of it. Add to this, that such dis
course was in agreement with the discourse of
angels, with whom men in those times had com
munication; and also that when the face speaks,
,pr the mind by the face, the angelic discourse is
exhibited with man in its ultimate natural form, but
not so in verbal discourse. Every one also may
conceive that the most ancient people could not
at first practise verbal discourse, inasmuch as the
expressions of vocal language are not infused
immediately, but must have been invented, and
applied to the things they' were intended to ex
press ; and this would require a course of time to
effect. So long as man continued to be influenced
by a principle of' sincerity and rectitude, so long
also such discourse remained; but as soon as the
mind began to think one thing and speak another,
which was the case when man began to love him
self and not his neighbor, then verbal discourse
began to increase, the face being either silent or
deceitful ; hence the internal form of the face was
changed, contracted itself, acquired stiffness, and
began to be nearly void of life ; whilst the exter
nal form, inflamed by the fire of self-love, appeared
in the eyes of men as if it was alive ; for a want
of life in the internal forms, which are hid under
neath the external, does not appear before men,
but is manifest to the angels, inasmuch as the
latter see interior things. Such are the faces of
those who think one thing and speak another ; for
simulation, hypocrisy, cunning, and deceit, which
at this day are called prudence, have a tendency
to produce such effects.
1720. I was further informed by the spirits from
that earth, concerning various particulars relating
to its inhabitants, as concerning their manner of
walking, concerning their food, and their habita
tions. With respect to their manner of walking,
they do not walk erect like the inhabitants of this=
and of several other earths, nor do they creep on-
all four, like four-footed beasts, but as they go-
along, they assist themselves with their hands, and
alternately half elevate themselves on their feet,
and also at every third step turn the face sidewise
and behind them, and likewise at the same time-
bend the body a little, which is done suddenly ;.
for it is thought indecent amongst them to be seen
in any other point of view than with the face in

356

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

front. In walking thus, they always keep the face
elevated as with us, that so they may look at the
heavens as well as the earth ; holding the face
downwards so as to see the earth alone, they call
an accursed thing : the most vile and abject amongst
them give into this habit, but if they continue in
it, they are banished the society. When they sit,
they appear like men of our earth, erect as to the
upper part of the body, but they usually sit cross-
legged : they are particularly cautious, not only
when they walk, but also when they sit, to be seen
with the fate in front, and not as to the back parts ;
they are also very willing to have their faces seen,
because thence their mind appears ; for with them
the face is never at variance with the mind, nor
indeed have they power to make it so ; hence it
evidently appears, on an interview with them,
what dispositions they entertain towards all who
are present, especially whether their apparent
friendship be sincere or forced, for this they never
conceal. These particulars were declared to me
by their spirits, and confirmed by their angels :
hence also their spirits are seen to walk, not erect
like others, but almost like persons swimming, ap
pearing to help themselves forward with their
hands, and by turns to look around them.
1721. They who live in their warm climates go
naked, except about the loins ; nor are they
-ashamed of their nakedness, inasmuch as their
minds are chaste, loving none but such as they
¦are in conjugial connection with, and abhorring
adultery. They were very much surprised at the
spirits of our earth, who, on hearing of their
method of walking, and also that they were naked,
made a joke of it, and gave way to lascivious
thoughts, without attending at all to their heavenly
life : they said, that this was a proof that things
¦corporeal and terrestrial were of more concern to
them than heavenly things, and that things of an
indecent nature had place in their minds. Those
spirits of our earth were told, that nakedness gives
;no occasion either of shame or of scandal to such
•as live in chastity and a state of innocence, but
i-only td such as live in lasciviousness and im-
. modesty. 1722. When the inhabitants of that earth lie in
bed, they turn their faces forward, or towards the
^chamber, but not backward, or towards the wall :
'.this was told me by their spirits, who assigned
also the reason for their so doing, viz. that they
believe that in turning the face forward, they turn
it to the Lord, but if they turn it backward, they
avert from the Lord. I have sometimes observed,
in regard to myself, whilst I was in bed, such a
direction of the face, but I never knew before
whence it was.
1723. They take delight in making long meals,
not so much for the pleasure of eating, as for the
pleasure of discoursing at such times. Whilst
they sit at table, they do not sit on chairs or stools,
nor upon an elevated turf, nor yet upon the bare
ground, but on the leaves of a certain tree ; they
were not willing to tell of what tree the ieaves
were, but when I guessed at several, and at last
named the leaves of the fig tree, they affirmed that
to be the tree. They said moreover, that they
did not dress their food with any view to gratify
the palate, but chiefly with a vie w to wholesomeness,
and that the food which was wholesome was also sa
vory. In a conversation which took place amongst
the spirits on this subject, it was urged, that it
would be well for man to prepare his food accord
ing to this rule, for by so doing he would show his
attention to the health of his mind and body at

the same time ; whereas, when the gratification
of the palate is the chief thing attended to, the
bodily health is frequently lost tliereby, at least
loses much of its inward vigor, and consequently
the mind also is affected, inasmuch as the exer
tions of the mind depend on the interior state of
the recipient bodily parts, as seeing and hearing
depend on the state of the eye and ear ; hence the
madness of supposing, that all the delight of life
consists in luxury and pleasurable indulgences :
hence also come dulness and stupidity in things
which require thought and judgment, whilst the
mind is disposed only for the exertions of cunning
and contrivance respecting bodily and worldly
things ; hereby man acquires a brutal image and
likeness, and therefore such persons are not im
properly compared with brutes.
1724. Their habitations were also shown to me ;
they are low, and constructed of wood, but within
they are coated over with bark of a palish blue
color, the walls and ceiling being spotted as with
small stars, to represent the heavens ; for they
are fond of thus picturing the visible heavens and
stars in the insides of their houses, because they
believe the stars to be the abodes of angels. They
have also tents, which are rounded above, and
stretched out to a considerable length, spotted
likewise within with little stars in a blue plane ;
into these they betake themselves in the middle
of the day, to prevent their faces suffering from
the heat of the sun : they are very attentive to
the construction, neatness, and cleanliness of these
their tents : they have also their meals in them.
1725. When the spirits of Jupiter saw the horses
of this earth, the horses appeared to me of a less
size than usual, although they were tolerably
robust and large ; this was in consequence, of the
idea of those spirits concerning the horses they
saw ; they said that they also had horses amongst
them, but of a much larger size, and that they
were wild, running at large in the woods, and that
when they come in sight, the inhabitants are ter
rified, although they never suffer any hurt from
them ; they added, that the fear of horses is innate
or natural to them : this led me to a consideration
of the cause of that fear, and it seemed to be
grounded in the spiritual signification of horses ;
for a horse in a spiritual sense signifies the in
tellectual principle formed of scientifics, and, inas
much as the inhabitants of Jupiter are afraid of
cultivating the intellectual principle by worldly
sciences, hence comes an influx of the fear of
horses. That they pay no attention to scientifics,
which appertain to human erudition, will be seen
presently. 1726. The spirits of the earth Jupiter ,are not
willing to associate with the spirits of our earth, be
cause they differ both in minds and manners ; they
say that the spirits of our earth are cunning, and
that they are prompt and ingenious in the con
trivance of evil ; and that they know and think
little about what is good. Moreover, the spirits
of the earth Jupiter are much wiser than the spirits
of our earth ; 'they say also of our spirits, that they
talk much and think little, and thus that they are
not capable of an interior perception of many
things, not even of what is good ; hence they con
clude, that the men of our earth are external men.
1727. The inhabitants of the earth Jupiter make
wisdom to consist in thinking well and justly on
all occurrences in life ; they imbibe this wisdom
from their parents at an early age, and it is suc
cessively transmitted to posterity, receiving an in
crease in each generation from the love thereof,

WRITINGS OF EMANUEL SWEDENBORG.

357

in consideration of its having been the wisdom
of their forefathers. They are altogether unac
quainted with the sciences, such as are cultivated
in our earth, nor have they any desire to be ac
quainted with them ; they call them shades, and
compare them to clouds which intercept the light
of the sun ; this idea concerning the sciences they
have conceived, in consequence of some spirits
from our earth boasting that they were wise by
reason of their skill in the sciences. The spirits
from our earth, who thus boasted, were such as
made wisdom to consist in things appertaining
merely to the memory, as in languages, especially
the Hebrew, Greek, and Latin, in a knowledge of"
all important particulars' respecting the learned
world, in criticism, in bare experimental discov
eries, and, in terms, particularly such as are philo
sophical, with other things of a like nature, not
using such things as means leading to wisdom,
but making wisdom to consist in the things them
selves. ^-E. U. 46-62.
1728. Inasmuch as the inhabitants of the earth
Jupiter procure intelligence for themselves by a
different way from the inhabitants of our earth, and
are moreover of a different genius and temper, as
grounded in the life, therefore they cannot abide
long together, but either shun or remove each
other. The spirits and angels, who are from the
earth Jupiter, in the Grand Man, have relation
to the imaginative principle of thought, and
consequently to an active state of the interior
parts ; but the spirits of our earth have relation to
the various functions of the exterior parts of the
body, and when these are desirous to have do
minion, the active or imaginative principle of
thought from the interior cannot flow in : hence
come the oppositions between the spheres of the
life of each.
, 1729. As to what concerns their divine worship,
it is a principal characteristic thereof, that they
acknowledge our Lord as the Supreme, Who gov
erns heaven and earth, calling Him the only Lord ;
and inasmuch as they acknowledge and worship
Him during their life in the body, they hence seek
Him after death, and find Him ; He is the same
with our Lord. They were asked, whether they
know that -the only Lord is a man? They re
plied, that they all know that He is a. Man, be
cause in their world He has been seen by many
as a Man ; and that He instructs them concerning
the truth, preserves them, and also gives eternal
life to those, who worship him from a principle of
good. They said further, that it is revealed to
them from Him, how they should live, and how
believe ; and, that what is revealed, is handed
down from parents to children, and hence there
flows forth doctrine to all the families, and thereby
to the whole nation which is descended from one
father. They added, that .it seems to them as if
they had the doctrine written on their minds, and
they conclude so from this circumstance, because
they perceive instantly, and acknowledge as of
themselves, whether it be true or not what is said
by others concerning the life of heaven in man.
They do not know that their only Lord was born
a Man on our earth ; they said, that it is of no
concern to them to know it, only that He is a Man,
and governs the universe. When I informed
them, that on our earth He is named Jesus Christ,
and that Christ signifies Anointed or King, and
Jesus, Savior, they said, that they do not wor
ship Him as a king, because king suggests the
idea of what is worldly, but that they worship
Him as a Savior. On this occasion a doubt was

injected from the spirits of our earth, whether
their only Lord was the same with our Lord, but
they removed it by the recollection that they had
seen Him in the sun, and had acknowledged, that
it was He Himself, Whom they saw on their
earth. 1730. There were with me some spirits of the
earth Jupiter, while I was reading the seventeenth
chapter in John, concerning the Lord's Love, and
concerning His Glorification ; and when they heard
the contents, a holy influence seized them, and
they confessed that all things therein were divine ;
but at that instant, some spirits of our earth, who
were infidels, suggested various scandals, saying,
that He was born an infant, lived as a man,
appeared as another man, was crucified, with other
circumstances of a like nature : but the spirits of
the earth Jupiter paid no attention to these sug
gestions ; they said, that such are their devils,
whom they abhor ; adding, that nothing of a
celestial principle has any place in their minds,
but only an earthly principle, which they called
dross ; and which they said they had discovered
from this circumstance, that when mention was
made of going naked on their earth, obscene ideas
immediately occupied their thoughts, and they
paid no attention to their celestial life, which was
also spoken of at the same time.
1731. The clear perception which the spirits of
Jupiter have concerning spiritual things, was made
manifest to me from their manner of representing
how the Lord converts depraved affections into
good affections : they represented the intellectual
mind as a beautiful form, and impressed upon it
an activity suitable to the form answering to the
life of affection ; this they executed in a manner
which no words can describe, and with such
dexterity that they were commended by the angels.
There were present on this occasion some of the
learned from our earth, who had immersed the
intellectual principle in scientific terms, and had
thought and written much about form, about sub
stance, about materiality and immateriality, and
the like, without applying such things to any use ;
these could not even comprehend that repre
sentation. 1732. They are exceedingly cautious on their
earth, lest any one should fall into wrong opinions
concerning the only Lord ; and if they observe
that any begin to think not rightly concerning
Him, they first admonish, then use threats, and
lastly deter by punishment. They said, that they
had observed, if any such wrong opinions in
sinuate themselves into any family, that family is
taken from amongst them, not by the punishment
of death inflicted by their fellows, but by being
deprived of respiration, and consequently of life,
by spirits, when they have first threatened them
with death : for in that earth spirits speak with the
inhabitants, and chastise them if they have done
evil, and even if they have intended to do evil, of
which we shall say more presently ; hence if they
think evil concerning the only Lord, and do not
repent, they are threatened with death: in this
manner the worship of the Lord, Who to the
inhabitants of that earth is the Supreme Divinity,
is preserved pure.
1733. They said, that they have no particular
days set apart for divine worship, but that every
morning at sunrise, and every evening at sun-
setting, they perform holy worship to their only
Lord in their tents : and that they also sing psalms
after their manner.
1734. I was further informed, that in that earth .

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

there are also some who call themselves saints,
and who command their servants,- of whom they
wish to have great numbers, to give them the title
of lords, threatening them with punishment if they
omit it: they likewise forbid their servants to
adore the Lord of the universe, saying that them
selves are lords-mediators, and that they will pre
sent the supplications of others to the Lord of the
universe. They call the Lord of the Universe,
Who is our Lord, not only the Lord, as the rest
do, but the supreme Lord, by reason that they call
themselves also lords. The- sun of the world they
call the Face of the Supreme Lord, and believe
that His abode is there, wherefore they also
adore the sun. The rest of the inhabitants hold
thein in aversion, and are unwilling to converse
with them, as well because they adore the sun, as
because they call themselves lords, and are wor
shipped by their servants as mediatory gods.
1735. It is common in the earth Jupiter for
spirits to discourse with the inhabitants, to instruct
them, and also to chastise them if they have done
evil. The reason why spirits in that earth dis
course with men is, because they think much about
heaven and a life after death ; and because respec
tively they are little solicitous about the present
life ; for they know that they shall live after their
decease, and in a happy state according to the
state of their internal man, formed in the world.
1736. As to what particularly concerns the
presence of spirits with the inhabitants of Jupiter,
there are some spirits who chastise, some who in
struct, and some who rule over them. The spirits
who chastise apply themselves to the left side, and
incline themselves towards the back, and when
they are there, they press forth from man's memory
all that he has done or thought; for this is an
easy thing to spirits, inasmuch as when they
come to man, they enter into all his memory. If
they find that he has done evil, or has thought
evil, they reprove him, and also chastise him by
pain in the joints of his feet or hands, or about
the region of the belly ; this also spirits can effect
with much dexterity when they are permitted ; on
the approach of such spirits to man, he is struck
with horror attended with fear, and hence he is
aware of their coming.
1737. The spirits who instruct, apply themselves
also to the left side of the persons instructed, but
.more to the front; they reprove, likewise, but
mildly, and presently teach them how they ought
to live. When the instructing spirits are present,
angelic spirits are present also, sitting close to the
shead, and filling it in a" peculiar manner; their
presence likewise is perceived there like a mild
and gentle aspiration, for they are afraid of man's
,perceiving the least pain or anxiety from their ap
proach and influx : they govern the chastising and
instructing spirits, preventing the former from
putting man to more pain than is permitted by the
Lord, and prompting the latter to teach what is
true. 1738. If man, after chastisement and instruction,
again does evil, or thinks to do evil, and does not
check himself by the precepts of truth, when the
chastising spirit returns he is punished more
severely ; but the angelic spirits moderate the
;punishment according to the intention in what was
dotie, and according to the will principle in what
was thought Hence it may appear, that their
¦ angels, who sit at the head, exercise a species of
judicatory power over man, inasmuch as they per
mit, moderate, restrain, and operate by influx ; but
it was declared, that they do not judge, but that

the Lord alone is Judge, and that from Him into
them flow all things which they enjoin to the
chastising and instructing spirits, and that it ap
pears as if it was from them.
1739. In the earth Jupiter, spirits speak with
man, but man in his turn does not speak with
spirits; only these words when he is instructed, —
I will do so no more : nor is it allowed him to tell
any one that a spirit has spoken with him, for
if he does this, he is afterwards punished. — E. U.
64-75. 1740. Besides the spirits above mentioned, there
are also spirits who suggest contrary persuasions ;
these are they, who, during their abode in the
world, were banished from the society of the rest
on account of their wickedness. What they say
is directly contrary to the instructions which the
instructor spirit gave from the angels, and is to
this purport, that they need not live according to
instruction, but according to their own will and
pleasure, without any check or restraint. They
generally make their approach as soon as the
former spirits are departed'; but the men on that
earth are aware who and what those spirits are,
and therefore are unconcerned about them ; never
theless they are taught hereby what is evil, and
consequently what is good. — E. U. 77.
1741. There are also spirits amongst those from
the earth Jupiter, whom they call sweepers of
chimneys, because they appear in like garments,
and likewise with sooty faces ; who they are, and
what is their nature and quality, I shall also de
scribe. One of these spirits came to me, and
anxiously requested that I would intercede for
him to be admitted into heaven ; he said, that he
was not conscious of having done any evil, only
that he had reprimanded the inhabitants of his
earth, and that after reprimanding, he instructed
them : he applied himself to my left side, a little
lower than the elbow, and spake as it were with a
divided faith : he had also the power of exciting
pity; but all I could say in reply was, that it- was
not in my power to help him, for that all help
was from the Lord alone ; nor could I intercede
for him, because I did not know whether it was
useful or not ; but that if he was deserving, he
might have hope : at that instant he was remanded
back amongst some upright spirits from his own
earth, but they said that he could not be in consort
with them, because he differed in quality ; still,
however, he requested with an intense desire to
be let into heaven, and in consequence thereof he
was introduced to a society of upright spirits of
this earth; but these also declared that he could
not abide with them : he was likewise of a black
color in the light of heaven ; but he himself said .
that he was not a black color, but of a darkish
brown. I was informed that they are such at first,
who are afterwards received amongst those who
constitute the province of the seminal vessels
in the Grand Man, or heaven ; for in those ves
sels the semen is collected, and is encompassed
with a covering of suitable matter, fit to preserve
the prolific principle of the semen from being dis
sipated, but which may be put off in the neck of
the uterus, that thus what is reserved within may
serve for conception or the impregnation of the
ovulum ; hence also that seminal matter has a
strong tendency and as it were a burning desire to
put itself off, and leave the semen to accomplish
its end : somewhat similar to this appeared like
wise in this spirit. He came again to me, in vile
raiment, and again said, rthat he had a burning
desire to be admitted into heaven, and that now

WRITINGS OF EMANUEL SWEDENBORG.

359

he perceived himself to be qualified for that pur
pose ; it was given me to tell him, that possibly
this was a token that he would shortly be admit
ted: at that instant the angels called to him to
cast off his raiment, which he did immediately
with inconceivable quickness, from the vehemence
of his desire ; whereby was represented what is the
nature of their desires, who are in the province to
wiiich the seminal vessels correspond. I was in
formed that such, when they are prepared for
he iven, are .stripped of their own garments, and
are "clothed with new shiniftg raiment, and become
an'rels. They are likened unto caterpillars, which
having passed through that vile state of their ex
istence, are changed into nymphs, and thus into
bivtorflies, in which last state they are gifted with
new clothing, and also with wings of various col
ors, as blue, yellow, silver, or golden; at the same
time they have liberty to fly in the open air as in
their heaven, and to celebrate their marriages, and
to lay their eggs, and thus to provide for the prop
agation of their kind ; and then also sweet and
pleasant food is allotted them from the juices and
odors of various flowers.
1742. Hitherto nothing has been said concerning
the nature and quality of the angels who are from
the earth Jupiter ; for they who come to the men
of their earth, and sit at the head, are not angels in
their interior heaven, but are angelic spirits, or an
gels in tfieir exterior heaven. Presently the angels
of that earth approached, and it was given to per
ceive from their discourse that they differed alto
gether from the angels of our earth ; for they did
not discourse by verbal expressions, but by ideas
which diffused themselves through every part of my
interiors : and hence also they had an influx into
the face, so that the face concurred in every par
ticular, beginning from the lips and proceeding to
wards the circumference in every direction.
1743. I afterwards discoursed with the angels
concerning some extraordinary particulars on our
earth, especially concerning the art of printing,
concerning the Holy Word, and concerning the
doctrinals of the Church derived from the Word ; and
I informed them, that the Word and the doctrinals
of the Church were printed and published, and
were thus learnt ; they wondered exceedingly that
things of such a nature could be made public by
writing and printing.
1744. It was given to see how the spirits of that
earth, when they are prepared, are taken up into
heaven, and become angels ; on such occasions
there appear chariots and bright horses as of fire,
by which they are carried away in like manner as
Elias: the reason of this appearance of chariots
and bright horses as of fire, is, because thus it is
'represented that they are instructed and prepared
to enter heaven, inasmuch as chariots signify the
doctrinals of the Church, and bright horses sig
nify an enlightened understanding.
1745. The heaven, into which they are carried
away, appears on the right to their earth, conse
quently separate from the heaven of the angels of
our earth. The angels who are in that heaven,
appear - clothed in shining blue raiment, spotted
with little stars of gold, and this by reason of their
having loved that color in the world, and having
believed also that it was the very essential ce
lestial color, and especially because they are prin
cipled in such good of love as that color corre
sponds to.
1746. There appeared to me a bald head, but
only the upper part thereof, which was bony ; and
I was told, that 'such an appearance is seen by

those who are to die within a year, and that they
instantly prepare themselves. The inhabitants of
that earth .do not fear death, except on this ac
count, that they leave their conjugial partner!! their
children, or parents, for they, know that they shall
live after death, and that in dying they do not quit
life, because they go to heaven ; wherefore they
do not call it dying, but being heaven-made. Such
amongst them as have lived in true conjugial love,
and have taken such care of their children as be
comes parents, do not die of diseases, but in tran
quillity as in sleep ; and thus they emigrate from
the world to heaven. The age to which the in
habitants live, is, On an average, about thirty years,
estimated according to years on our earth: it is
by the providence of the Lord that they die at so
early an age, lest their numbers should increase
beyond what that earth is capable of supporting;
and whereas, when they have fulfilled those years,
they do not suffer themselves to be guided by
spirits and angels, like those who are not so far
advanced in age, therefore spirits and angels sel
dom attend them when arrived at their thirtieth
year ; they come to maturity sooner than on our
earth ; even in the first flower of youth they con
nect themselves in marriage, and then it is their
chief delight to love the partner of such connection,
and to take care of their children ; other delights
they indeed call delights, but respectively exter
nal. — E. U. 79-84. The Planet Saturn.
1747. The spirits from the earth Saturn appear
in front at a. considerable distance, beneath in the
plane of the knees, where the earth itself is ; and
when the eye is opened tq see thither, a multitude
of spirits come into view who are all from that
earth; they are seen on this part of that earth,
and to the right of it. It was given, also, to dis
course with them, and thereby to discover their
natures and qualities in respect to others ; they
are upright, and they are modest ; and inasmuch
as they esteem themselves little, therefore they
also appear little in another life.
1748. In acts of divine worship they are exceed
ingly humble, for on such occasions they account
themselves as nothing. They worship our Lord,
and acknowledge Him as the only God: the Lord
also appears to them at times under an Angelic
Form, and thereby as a Man, and at such times
the Divine [nature or principle] beams forth from
the face and affects the mind. The inhabitants,
also, when they arrive at a certain age, discourse
with spirits, by whom they are instructed concern
ing the Lord, how He ought to be worshipped
and likewise how they ought to live. When any
attempt is made to seduce the spirits who come
from the earth Saturn, and to withdraw them from
faith in the Lord^or from humiliation towards Him,
and from uprightness of life, they say that they
would rather die ; on such occasions there appear
in their hands little knives with which they seem
desirous to strike their bosoms ; on being questioned
why they do so, they say, that they would rather
die than be drawn aside from the Lord ; the spirits
of our earth sometimes deride them on this ac
count, and infest them with reproaches ; but their
reply is, that they are well aware they do not kill
themselves, and that this is only an appearance
flowing from their will principle, inclining them
rather to die than to be withdrawn from the worship
of the Lord.
. 1749. They said, that sometimes spirits from
our earth come to them, and ask them what God

360

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

they worship ; and that the answer they give them
is, that they are out of their senses, and that there
cannot be a greater proof of insanity than to ask
what God any one worships, when there is but one
only God for all in the universe to worship ; and
that they are still more beside themselves in this,
that they do not acknowledge the Lord to be that
one only God, and that He rules the universal
heaven, and thereby the universal world ; for Who
soever rules heaven rules also the world, inasmuch
as the world is ruled by and through heaven.
1750. They said, that on their earth there are
also some who call the nocturnal light, which is
great, the Lord, but that they are separated from
the rest, and are not tolerated by them. That
nocturnal light comes from the great belt which
at a distance encompasses that earth, and from the
moons which are caUed Saturn's satellites.
1751. They related further, that another kind of
spirits, who go in companies, frequently come to
them, desiring to know all particulars relative to
their circumstances, and that by various methods
they extract from them whatever they know ; they
observed concerning these spirits, that they were
not beside themselves, only in this, that they desire
to know so much for no other intent than to possess
knowledge. They were afterwards instructed that
these spirits were from the planet Mercury, or the
earth nearest the sun, and that they are delighted
with knowledges alone, and not so much with the
uses thence derived.
1752. The inhabitants and spirits of the planet
Saturn have relation, in the Grand Man, to the
middle sense between the spiritual and the
natural man, but to that which recedes from
the natural and accedes to the spiritual.
1753. I was further informed by the spirits of
that earth respecting the consociations of the in
habitants, with several other particulars. They
said, that they live divided into families, every
family apart by itself; each family consisting of a
man and his wife with their children; and that
the children, when they enter the married state,
are separated from the house, and have no further
care about it ; wherefore the spirits from that earth
appear two and two : that they are little solicitous
about food and raiment ; that they feed on the
fruits and pulse which their earth produces, and
that they are clothed slightly, being encompassed
with a coarse skin or coat, which repels the cold:
moreover, that all on that earth know that they
shall live after death ; and that on this account
also they make light of their bodies, only so far as
regards that life, which they say is to remain and
serve the Lord ; it is for this reason likewise they
do not bury the bodies of the dead, but cast them
forth, and cover them with branches of forest trees.
1754. Being questioned concerning that great
belt, which appears from our earth to rise above
the horizon of that planet, and to vary its situations,
they said, that it does not appear to them as a belt,
but only as somewhat whitish like snow in the
heaven in various directions. — E. U. 97-104.
Earths of other Solar Systems.
1755. He who is unacquainted with the arcana of
heaven, cannot believe that man is capable of see
ing earths so remote, and of giving any account
of them from sensible experience : but let such a
one know, that the spaces and distances, and con
sequent progressions, which exist in the natural
world, are, in there origin and first cause, changes
of the state of interior things, and that with an
gels and spirits they appear according to such

changes ; and that therefore angels and spirits may
by such changes be apparently translated from one
place to another, and from one earth to another,
even to earths at the extreme boundaries of the
universe. — E. U. 125. (See also 775-789.)
1756. At a time when I was broad awake, I
was led as to the spirit by angels from the Lord
to a certain earth in the universe, accompanied by
some spirits from this orb ; our progression was in
a direction to the right, and continued for two
hours. Near the boundaVy of our solar system
there appeared first a whitish cloud, but thick ;
and behind it a fiery smoke ascending from a great
chasm ; it was a vast gulf separating, on that
side, our solar system from some other systems of
the starry heaven ; the fiery smoke appeared at a
considerable distance. I was conveyed through
the midst of it, and instantly there appeared be-
iieath in the chasm or gulf several men whd were
spirits (for spirits appear all in a. human form, and
are actually men) ; I also heard them- discoursing
with each other, but whence they were, or of
what sort, it was not given me to know ; one of
them, however, told me that they were guards, to
prevent spirits passing from this world to any other
in the universe without having obtained leave.
That such was the case, was also confirmed by
this circumstance, that some spirits, who were in
company, to whom it was not permitted to pass,
when they came to that great gulf or interstice,
began to cry out vehemently that they were lost
and undone ; for they were as persons struggling
in the agonies of death, wherefore they halted on
that side of the gulf, nor could they be conveyed
further ; for the fiery smoke exhaling from the
gulf affected them powerfully with its influence,
and thus put them to torture.
1757. After I was conveyed through that great
chasm, I at length arrived at a place where I
stopped ; and immediately there appeared to me
spirits from above, with whom it was given to dis
course ; from their discourse, and their particular
manner of apprehending and explaining things, I
clearly perceived that they were from another earth,
for they differed altogether from the spirits of our
solar system ; they also perceived from my dis
course that I came from afar.
1758. After discoursing for some time on vari
ous subjects, I asked what God they worshipped ?
They said, that they worshipped some angel, who
appeared to them as a divine man, being bright
and shining with light ; and that he instructed
them, and gave them to perceive what they ought
to do. They said further, that they knew that the
Most High God is in the Sun of the angelic .heaven,
and that He appears to His angel, and not to them ;
and that He is too great for them to dare to adore'
Him. The angel, whom they worshipped, was an
angelic society, to which it was granted by the
Lord to preside over them, and to teach them the
way of what is just and right ; therefore they have
light from a kind of flame, which appears like a
torch, fiery and yellow to a considerable degree ;
the reason is, because they do not adore the Lord,
consequently they have not light from the Sun of
the angelic heaven, but from an angelic society,
for an angelic society, when it is granted of the
Lord, can exhibit such a light to spirits who are
in an inferior region. That angelic society was
also seen by me, and was on high above them ;
there was also seen the flaming principle whence
the light proceeded.
1759. As to the rest of their character, they
were modest, somewhat simple, but still under tol-

WRITINGS OF EMANUEL SWEDENBORG.

361

erably good influence as to their thoughts. From
the light which was amongst them might be con
cluded what was tlie nature and quality of their
intellectual principle, for the intellect is according
to the reception of the light which is in the heav
ens; inasmuch as Divine Truth, proceeding from
the Lord as a Sun, is what shines there', and ena
bles the angels not only to see but also to under
stand. 1760. I was instructed that the inhabitants and
spirits of that earth, in the Grand Man, have re
lation to somewhat in the spleen, in which I was
confirmed by an influx into the spleen whilst they
were discoursing with me.
1761. Being questioned concerning the sun of
.their system, which enlightens their earth, they
said, that the sun there has a flaming appearance,
and when I represented the size of the sun of our
earth, they said, that theirs was less; for" their sun
to our eyes is a star, and I was told by the angels
that it was one of the lesser stars. They said also,
that from their earth is likewise seen the starry
heaven, and that a star larger than the rest appears
to them westward, which was declared from heav
en to be our sun.
1762. After this my sight was opened, so that I
could look in some degree upon their earth ; and
there appeared several green fields, and forests with
trees in full foliage, and also fleecy sheep. After
wards I saw some of the inhabitants, who were of
the meaner class, clothed nearly like the country
people in Europe. There was seen also a man
with his wife ; she, appeared of handsome stature
and a graceful mien, so likewise did the man ;
but what surprised me, he had a stately carriage,
and a deportment which had a semblance of
haughtiness, but the woman's deportment was hum
ble : I was informed by the angels, that such is the
fashion on that earth, and that the men, who are
such, are beloved, because they are nevertheless
well disposed. I was informed likewise, that it is
not allowed- them to have more wives than one, be
cause it is contrary to the laws. The woman whom
I saw, had before her bosom a cloak or covering,
broad enough to conceal herself behind it, which
was so contrived that she could put her arms in it,
and use it as a garment to cover her, and so walk
about her business ; it might be tucked up as to
the lower part, and when tucked up, and applied
to the body, it appeared like a stomacher, such as
are worn by the women of our earth, but the same
also served the man for a covering, and he was
seen to take it from the woman, and apply it to
his back, and loosen the lower part, which thus
flowed down to his feet like a gown, and clothed
in this manner he walked off. The things seen
on that earth were not seen with the eyes of my
body, but with the eyes of my spirit, for a spirit
may see the things which are on any earth, when
it is granted by the Lord. — E. U. 128-134.
1763. At length there was presented to my view
the hell of those who are from that earth, and very
terrible was the appearance of the infernals seen
therein, insomuch that I dare not describe their
monstrous faces. There were seen also female
magicians, who practise direful arts ; they ap
peared clad in green, and struck me with horror.
1764. I was afterwards led of the Lord to an
earth in the universe, which was farther distant
from our earth than the foregoing, of which we
have just been speaking ; that it was farther dis
tant was plain from this circumstance, that I was
two days in being led thither, as to my spirit : this
earth was to the left, whereas the former was to
46

the right. Inasmuch as remoteness in the spirit
ual world does not arise from distance of place,
but from difference of state, as was said above,
therefore the tediousness of my progression thither.
1765. When I arrived thither, the earth was not
seen by me, but ,only the spirits who were from
that earth. Those spirits were at a considerable
height above my head, whence they beheld me
as I approached. From their state of elevation they
observed, that I was not from their earth, but from
some other at a greater distance ; wherefore they
accosted me in questions concerning various par
ticulars, to which it was given me to reply ; and
amongst other things I related to them to what
earth I belonged,'and what kind of earth it was ;
and afterwards I spake to them concerning the
other earths in our solar system ; and at the same
time also concerning the spirits of the earth or
planet Mercury, in that they wander about to sev
eral earths for the purpose of procuring for them
selves knowledges of various matters ; on hearing
this they said, that they had likewise seen those
spirits amongst them.
1766. It was told me by the angels from our
earth, that the inhabitants and spirits of that earth,
in the Grand Man, have relation to keenness
of vision, and therefore they appear on high; and
that they are also remarkably clear sighted. In
consequence of their having such relation, and of
their seeing clearly and distinctly what was be
neath them, in discoursing with them I compared
them to eagles, which fly aloft, and enjoy a clear
and extensive view of objects beneath ; but at this
they expressed indignation, supposing that I com
pared them to eagles as to their rapaciousness, and
consequently that I thought them wicked ; but I
replied, that I did not liken them to eagles as to
rapaciousness, but as to sharpsightedness.
1767. Being questioned concerning the God
Whom they worshipped, they replied, that they
worshipped a God visible and invisible, a God
visible under a Human Form, and a God, invisible
not under any form ; and it was discoverable from
their discourse, and also from the ideas of their
thought as communicated to me, that the visible
God was our Lord Himself, and they also called
Him Lord. — E. U. 137-141.
1768. The spirits who were seen on high were
questioned, whether on their earth they live under
the rule of princes or kings ? to which they re
plied, that they know not what such rule is, and
that they live under themselves, being distinguished
into nations, families, and houses : they were ques
tioned further, whether they are thus in a state of
security ? they replied in the affirmative, inasmuch
as one family never envies another in any respect,
or desires to deprive another of its just rights.
They expressed a degree of indignation at being
asked these questions, as arguing a suspicion of
their hostility, or of their want of protection
against robbers. What, said they, have we need
of but food and raiment, and ' thus to live content
and quiet one under another.
1769. Being further questioned concerning their
earth and its produce, they said, that they had
green fields, flower gardens, forests full of fruit
trees, and also lakes abounding with fish ; and that
they had birds of a blue color, with golden feathers,
and also greater and lesser animals ; amongst the
lesser they mentioned one sort, which had the back
elevated like camels on our earth ; nevertheless that
they did not feed on their flesh, but only on the
flesh of fishes, and besides on fruits of trees and
pulse of the earth. They said, moreover, that they

362

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

did not live in houses regularly built, but in groves,
in which amongst the leaves they made to them
selves shelter against the rain and the heat of the
sun. 1770. Being questioned concerning their sun,
which appears as a star from our earth, they said,
that it has a fiery appearance, and not larger to
look at than a man's head. I was told by the an
gels, that the star, which was their sun, was
amongst the lesser stars, not far distant from the
equator. J771. There were seen some spirits, who were
like what they had been during their abode on
their earth as men ; they had faces not unlike those
of the men of our. earth, except that their eyes
and noses were less ; this appearing to me some
what of deformity, they said, that little eyes and a
little nose were accounted marges of beauty with
them. A female was seen, clad in a gown orna
mented with roses of various color ; I asked, whence
they were supplied with materials for clothing on
their earth ? they answered, that they gathered
from certain plants a substance which they spun
into thread ; and that immediately afterwards they
laid the threads in double and triple rows moisten
ing them with a glutinous liquor, and thus giving
them consistence ; afterwards they color the cloth
thus prepared with a substance procured from
the juices of herbs. It was also shown me how
they prepare the thread ; the women sit down
on the ground, and wind it by means of their
toes ; and when wound they draw it towards them,
and with the hand spin it out to any fineness they
please. 1772. They said also, that on that earth every
husband has no more than one wife ; and that the
number of children in a family is from ten to fif
teen. They added, that there are found likewise
harlots amongst them, but that all such, after
the life of the body, when they become spirits, are
magicians, and are cast into hell. — E. U. 143-
147. 1773. Of a third earth in the starry heaven, the
locality was not made known to me. The spirits
from thence were unwilling to think at all about
the body, or even about any thing corporeal and
material, contrary to the spirits of our earth ; hence
it was that they were not willing to approach ;
nevertheless, after the removal of some of the
spirits of our earth, they came nearer and dis
coursed with me.
1774. They said that the men of their earth
make no account of their bodies, but only of the
spirit in the body, as knowing that the spirit will
live forever, but that the body must perish ; they
said also, that several on their earth believe that
the spirit of the body has existed from eternity,
and was infused into the . body when they were
conceived in the womb ; but they added, that now
they know that it is not so, and that they repent for
having even entertained so false an opinion.
1775. When I as\ed them whether they were
willing to see any objects on our earth, informing
them that it was possible to do so through my
eyes, they answered first, that they could not,
and afterwards that they would not, inasmuch as
they were merely terrestrial and material objects,
from which they remove their thoughts as far as
possible. Nevertheless, there were represented
to their view magnificent palaces, resembling
those in which kings and princes dwell on our
earth ; for such things may be represented before
spirits, and when they are represented, they appear
exactly as if they existed ; but the spirits from

that earth m'ade light of them, calling them marble
images ; and then related that they have more
magnificent objects with them, which are their
saored temples, not built of stone, but of wood.
When it was objected that these were still terres
trial objects, they replied, that they were not ter
restrial, but celestial, because in beholding them
they conceived not a terrestrial, but a celestial
idea ; believing that they should see like objects
in heaven after death.
1776. They then represented their sacred tem
ples before the spirits of our earth, who declared,
that they never saw any thing more magnificent ;
and as they were seen also by myself, therefore I
can describe them. They are constructed of trees
not cut down, but growing in the place where
they were first planted : on that earth, it seems,
there are trees of an extraordinary size and height ;
these they set in rows when young, and arrange
them in such order, that they may serve, as they
grow up, to form porticoes and galleries ; in the
mean while, by cutting and pruning the tender
shoots, they fit and prepare them to intwine one
with another, and join together so as to form the
groundwork and floor of the temple to be con
structed, and by a side elevation to serve as walls,
and, being bended into an arch above, to make the
roof ; in this manner they construct the temple
with admirable art, elevating it high above the
ground ; they prepare also an ascent into it, by
continuous branches of the trees extended from
the trunk, and firmly connected together. More
over they adorn the temple without and within in
various ways, by disposing the leaves into par
ticular forms : thus they build entire groves. But
it was not given to see .the nature of the con
struction of these temples within, only I was in
formed, that the light of their sun is let in by aper
tures amongst the branches, and, is every where
transmitted through crystals, whereby the light
falling on the walls is refracted in divers colors
like those of the rainbow, particularly the colors
of blue and orange, which they are most fond of.
Such is the nature of their architecture, the works
whereof they prefer to the most magnificent pal
aces of our earth.
1777. They said further, that the inhabitants do
not dwell in high places, but on the earth in low
cottages, by reason that high places are for the
Lord, Who is in heaven, and low places for men,
who are on earth. Their cottages were also
shown me; they, were oblong, having within along
the walls a continued couch or bed, on which they
lie one next to another ; on the side opposite to
the door was a kind of .alcove, before which was
a table, and behind it a fireplace, by which the
whole chamber is enlightened; in the fireplace
there is not a burning fire, but a luminous wood,
from which issues as much light as from the fiame
of a common fire ; they said, that in an evening
this wood appeared as if it contained in it lighted
charcoal. 1778. They informed me further, that they do
not live in societies, but in houses apart by them
selves : and that they are joined in societies when
they meet at divine worship ; and that on these
occasions, they who are teachers walk beneath in
the temple, and the rest in piazzas at the sides ;
and that at their meetings they experience inte
rior joys, arising from the sight of the temple,
and from the worship therein celebrated.
1779. In respect to divine worship, they said,
that they acknowledged God under a Human Form,
consequently our Lord. I asked, what became of

WRITINGS OF EMANUEL SWEDENBORG.

363

those amongst them who are wicked ? They re
plied, that on their earth it was not allowed that a
- wicked person should exist ; but if any one gave
in to evil thoughts or evil actions, he was repri
manded by a certain spirit, and' threatened with
death if he persisted therein ; and in case he still
persisted, he was taken off by a swoon ; and that

living. He then said, that he would preac.h the
living Lord, but this also they refused to hear,
saying, that they perceived in his discourse some
what not celestial, because it had much respect to
himself, his own fame, and reputation ; and that
they could distinguish from the tone of voice,
whether the discourse came from the heart, or not ;

by this means the men of that earth are preserved j and that hence they pronounced him incapable of
teaching them ; wherefore he was silent During
his life in the world he had been a very pathetic
preacher, so that he could excite in his hearers
very holy influences : 'but this pathetic manner
had been acquired by art, consequently it was
derived from self and the world, and not from
heaven. •
1782. They said, moreover, that they had a per
ception whether there be any conjugial principle
with those of their nation who are naked ; and it
was shown, that they perceive this by virtue of a
spiritual idea concerning marriage. Tbey said
further, that it is altogether impossible for any
conjugial principle to exist between one man and
several wives, inasmuch as the marriage of good
ness and truth, whicli appertains to the mind, can
exist only between two. — E. U. 157, 161-163.
1783. Moreover on that earth were seen the
habitations of the inhabitants, which were low
houses of a considerable length, with windows on
the sides according to the number of the rooms or
chambers into which they were divided ; the roof
was round, and there was a door on both sides at
each end ; we were told that they were built of
common soil, and covered with turf; and that the
windows were constructed of threads of grass, so
intwined together, that the light was transparent.
Little children were also seen, and we were told
that their neighbors visit them, especially for tho
sake of their children, that they may be in com
pany with other children in the presence and
under the control of their parents. There ap
peared also fields full of growing corn which was
at that time nearly ripe for harvest ; the seeds or
grains of their corn were shown us, which were
like those of Chinese wheat ; we saw likewise
some bread made thereof, which was in small
square loaves. There appeared also plains of
grass adorned with flowers, and trees laden with
fruits like pomegranates, besides shrubs, which
were not vines, but still produced berries of which
they made wine.
1784. The sun of that earth, which is to us a
star, appears there flaming, in size about a fourth
part of our sun ; their year is nearly two hundred
days, and each day fifteen hours, computed ac
cording to the length of days on our earth : the
earth itself is one of the least in the starry heaven,
being scarcely five hundred German miles in cir
cumference ; this information we had from the
angels, who made a comparison in all these par
ticulars with things of a like nature on our earth,
according to what they saw in me, or in my mem
ory ; their conclusions were formed by angelic
ideas, whereby are instantly known the measures
of spaces and times, in a just proportion with re
spect to spaces and times elsewhere ; angelic ideas,
which are spiritual, in such calculations infinitely
excel human ideas.
1785. I was led at another time to another earth,
which is in the universe out of our solar system,
and on this occasion also by changes of state,
continued nearly for twelve hours. There were
in company with me several spirits and angels

from the contagion of evils. The spirits of this
earth correspond with the loniunction of things
natural and things celestial. — E. V. 148-156.
1780. I was further conducted to another earth
which is in the univei'se, out of our solar system,
which was effected by changes of the state of my
mind as to the spirit, which changes appear like
journeyfngs ; those changes continued without in
termission for about ten hours, before I came from
my own life to the state of life peculiar to the spirits
of that earth, consequently before I arrived there as
to my spirit. I saw the inhabitants, and likewise
some particular things on that earth. There ap
peared four kinds of men, but one kind after an
other in succession ; at first there were seen men
clothed ; next to them, men naked of a human flesh
color ; afterwards men naked, but with inflamed
bodies ; and ]astly< black men.
1781. A certain spirit was with us, who, during
his abode in the world, had been a prelate, and a
preacher, and likewise a very pathetic writer.
Whilst this spirit was with those who were clothed,
tl^ere appeared a woman of a very beautiful coun
tenance, in a plain simple dress ;'her gown flow
ing gracefully behind her, with sleeves also for
the arms ; her headdress was beautiful, in the
form of a chaplet of flowers : that spirit was ex
ceedingly delighted at the sight of this virgin ; he
discoursed with her, and also took her by the
hand ; but inasmuch as she perceived that he was
a spirit, and not of that earth, she rushed hastily
away from him ; afterwards there appeared, to him
on the right several other women, who had the
care of sheep and lambs, which at that time they
were leading to a watering trough, which was sup
plied with water by a small drain from a certain
lake ; these women were clothed in like manner with
the former; they had in their hands shepherds'
crooks, by which they led the sheep and lambs to
drink; they said, that which way soever they
pointed with their crooks, thither, the sheep went :
the sheep which we saw were large, with.broad
woolly tails. The faces of the women, when viewed
more closely, were full and handsome. There
were seen also men ; their complexion was like
that of the men of our earth, but with this differ
ence, that the lower part of the face was black
instead of a beard, and the nose was more of a
snowy white than a flesh color. Afterwards the
spirit, who, as was said, had been a preacher in
the world, was led on farther, but reluctantly,
because his thoughts were still engaged about the
woman with whom he was delighted, as was
evident from this circumstance, that there still
appeared somewhat of his shadow in the former
place. Then he came to those who were naked ;
they were seen walking together two and two,
husband and wife, having a covering about the
loins, and also around the head : that spirit, when
he was with these inhabitants, was led into the
state in which he was in the world when he was
disposed to preach, and instantly said, that he
would preach before them the Lord crucified ; but
they said, that they were not willing to hear any

such thing because they knew not what was meant j from our earth, with whom I discoursed in the way
by the Lord crucified, but knew that the Lord is ' or progress thither. 1 was carried at times ob-

by

364

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

liquely upwards and obliquely downwards, continu
ally towards the right, which in another life is to
wards the South ; only in two places I saw spirits,
and in one I discoursed with them. In this journey
or progress it was given to observe how immense
the Lord's heaven is, which is designed for angels
and spirits ; for from the parts uninhabited it was
given to conclude, that it was so immense, that in
case there were several myriads of earths, and on
each earth a multitude of men equal in number to
the inhabitants of our earth, there would still be a
place of abode for them to eternity, and it would
never be filled : this I was enabled to conclude from
a comparison made with the extent of the heaven
which is about our earth and designed for it, which
extent was respectively so small, that it did not equal
one ten thousandth thousandth part of the extent
uninhabited. v
1786. The spirits of this earth said they knew
not what faith or believing meant, since they per
ceive in themselves whether a thing be true or not
They were of the Lord's celestial kingdom, where
all know, by an interior perception, the truths
which with us are called the truths of faith ; for
they are in illumination from the Lord. Hence it
was that those spirits said, that they did not know
what is meant by having faith or believing ; they
consider an exhortation to believe, like a person's
saying to his companion who sees houses or trees
with his own eyes, that he ought to have faith
or to believe that they are houses and trees, when
he sees clearly that they are so ; such are they
who are of the Lord's celestial kingdom, and such
were these angelic spirits.
1787. The spirits, with whom I now discoursed,
were from the northern part of their earth ; I was
afterwards led to those who were on the western
part ; these also being desirous to discover who
and what I was, immediately said, that there was
nothing in me but evil, thinking thus to deter me
from approaching nearer ; it was given me to per
ceive, that this was their manner of accosting all
who come to them ; and it was given me to reply,
that I well knew it to be so, and that in them also
there was nothing' but evil, by reason that every
one is born to evil, and therefore whatever comes
from man, spirit, or angel, as from what is his own,
or from his selfhood, is nothing but evil, inasmuch
as all good in every one is from the Lord : hence
they perceived that I was in the truth, and I was
admitted to discourse with them. They then asked,
how the Lord appeared amongst the angels from
our earth ? It , was given them thus to inquire
concerning the Lord, and concerning His appear
ance before the angels from our earth, inasmuch
as it pleased the Lord at that instant to present
Himself before them, and to reduce into order
the things which had been disturbed by the evil
spirits, of whom they complained; this also was
the reason why I was led thither, that I might be
an eye witness of these things.
1788. There was then seen an obscure cloud to
wards the east descending from on high, which in
its descent appeared by degrees bright and in a
Human Form ; at length the Human Form ap
peared in beams of flaming lustre, encompassed
with small stars of the same radiance ; thus the
Lord presented Himself before the spirits with
whom I was discoursing.. At His Presence all
the spirits thereabouts were instantly gathered
together from all sides, and when they were come,
they were separated, the good from the evil, the
good to the right and the evil to the left, and this
in an instant as of their own accord ; and those on

the right were arranged in order according to the
nature and quality of their good, and those on the
left according to the nature and quality of their evil ;
and they who were good were left to form amongst
themselves a celestial society, but the evil were
cast into the hells. I was told, also, that the lower
parts of that earth were inhabited both by the good
and by the evil, but that they were carefully sep
arated, to the intent that the evil might be ruled
by the good from the Lord ; the angels added, that
the good were by turns elevated thence into heaven
by the Lord, and that others succeeded in their
place, and so on perpetually. In that descent, the
good were separated from the evil in like maimer
as above, and all things were reduced to order ;
for the evil, by various arts and cunning contri
vances, had insinuated themselves into the dwellings
of the good there, and had infested them ; and
this was the cause of the present visitation. That
cloud, which in descending appeared by degrees
bright and in a Human Form, and afterwards as
beams of flaming lustre, was an angelic society
with the Lord in the midst. Hence was shown
the meaning of the Lord's words in the Gospels,
where, speaking of the last judgment, He says,
" That He should come with the angels in the
clouds of heaven, with glory and power." — E. U.
166-171. 1789. Some monkish spirits from our world
endeavored to persuade the spirits of that earth
not to live separate and solitary, but to dwell, in
society ; and when it was told them that this was
to the intent that they might rule over them, and
that they could not otherwise subject them to
themselves, and make them slaves, they replied,
that they were totally ignorant of what was meant
by reigning and ruling. That they fly away at
the very idea of rule and dominion, was made
manifest to me from this circumstance, that one
of them, who accompanied us back again to our
earth, when I showed him the city in which I
dwelt, at the first sight of it fled away, and was
no more seen. — E. U. 173.
1790. I afterwards questioned those spirits con
cerning various particulars in regard to the earth
from whence they came, and first, concerning their
divine worship, and concerning revelation : in re
gard to divine worship, they said, that nations with
their families, every thirtieth day, meet together
in one place, and hear preaching ; and that the
preacher on those occasions, from a pulpit a little
raised from the ground, teaches them Divine Truths
which lead to the good of life. In regard to reve
lation, they said, that it is communicated early in
the morning in a state between sleeping and wak
ing, when they are in an interior light not as yet dis
turbed by the bodily senses and by worldly things ;
and that on such occasions they hear the angels
of heaven discoursing concerning Divine Truths,
and concerning a 'life in conformity thereto ; and
that when they are awake, an angel appears to
them in a white garment by the bed-side, and then
suddenly vanishes out of sight ; and that hereby
they know that what they heard was from heaven ;
thus divine vision is distinguished from vision not
divine, for in vision not divine no angel appears :
they added, that in this manner revelations are
made to their preachers, and sometimes also to
others. 1791. On questioning, them concerning their
houses, they said, that they were low, being built
of wood, with a flat roof, having a cornice sloping
downwards ; and that in front dwelt the husband
and wife, in the next chamber the children, arid

WRITINGS OF EMANUEL SWEDENBORG.

365

the men servants and maid servants to the back.
In regard to food, they said, that they drink milk
with water, and have it from cows, which are
woolly like sheep. Of their manner of life, they
said, that they go naked, and are not ashamed of
it ; also that their connections are with those of
their own families.
1792. In regard to the sun of that earth, they
related that it appears to the inhabitants of a flam
ing color ; that the length of their years is two
hundred days, and that a day equals nine hours of
our time, which they could conclude from the length
of the days of the earth perceivable in me ; and
further, that they have, a perpetual spring and sum
mer, and consequently that the fields are ever
green, and the trees ever bearing fruit ; the reason
of this is, because their year is so short, being
equal only to seventy-five days of our time ; and
when this is the case, the cold does not continue
long in winter, nor the heat in summer, and of
consequence the ground is in a continual state of
vegetation. 1793. Concerning the ceremonies preparatory
to and attending marriage, they related, that a
daughter, when she arrives at a marriageable age,
is kept at home, nor is she allowed to leave the
house till the day she is to be married ; and that
then she is conducted to a certain connubial house,
where there are also several other young women
arrived at the same age, brought together, and
there they are placed behind a screen, which
reaches to the middle of the body, so that they ap
pear naked as to the breast and face : and that on
such occasions the young men come thither to
choose for themselves a wife ; and when a young
man sees a young woman that seems to suit him,
and to whom his mind inclines him, he takes her
by the hand ; and if she then follows him, he leads
her to a house prepared for the purpose, and she
becomes his' wife; for they discover from the
face whether they agree in mind, inasmuch as ev
ery one's face on that earth is an index of the
mind, being free from deceit and dissimulation.
For the preservation of decency, and to suppress
lasciviousness, an old man is seated behind the
young women, and an old woman at the side of
them, to make their observations. There are sev
eral such places to which the young women are
conducted : and also stated times for the young
men to make their choice ; for if they do not find
a young woman to suit them in one place, they go
to another ; and if not at one time, they return
again at a future time. They said further, that a
husband has only one wife, and in no case more
than one, because to have more than one is con
trary to Divine Order. — E. U. 175-178.
1794. As to what concerns the • divine worship
of the inhabitants of other earths, all whfj are not
idolaters, acknowledge the Lord as the only God.
They do not, indeed, know, except a very few,
that the Lord assumed the human in this earth,
and made it Divine ; but they adore the Divine
not as altogether incomprehensible, but as com
prehensible by a human form ; for when the Divine
appears to them He appears in that form, as He
also formerly appeared to Abraham and to oth
ers' on this earth : and whereas they adore the
Divine under a human form, they adore the Lord.
When they were told by the spirits of our earth,
that the Lord in this earth assumed the human,
they pondered a little, and presently said, that this
was done for the salvation of the human race. —
A. C. 6700.

part xn.
MISCELLANEOUS.
Discrete and Continnous Degrees.
1795. He who does not know how it is with divine
order as to degrees, cannot comprehend how the
heavens are distinct, nor even what the internal
and external man is. Most people in the world
have no other notion concerning interiors and ex
teriors, or concerning Superiors and inferiors, than
as of something continuous, or of what coheres
by continuity from purer to grosser : but interiors
and exteriors are not continuous with each other,
but discrete. There are degrees of two kinds ;
there are continuous degrees and degrees not con
tinuous. Continuous degrees are as the degrees
of the decrease of light from flame even to its ob
scurity ; or as the degrees of the decrease of sight,
from those things which are in light to those
which are in shade ; or as the degrees of the purity
of the atmosphere, from its lowest to its highest:
distances determine these degrees. But degrees
not continuous, but discrete, are discriminated as
prior and posterior, as cause and effect, as what
produces and what is produced. He who exam
ines will see, that in all and each of the things in
the universal world, whatever they are, there are
such degrees of production and composition ;
namely, that from one is another, and from the other
a third, and so on. He who does not procure to
himself a perception of these degrees, cannot pos
sibly know the distinctions of the heavens, and
the distinctions of the interior and exterior facul
ties of man ; nor the distinction between the
spiritual world and the natural world ; nor the dis
tinction between the spirit of man and his body :
and thence he cannot understand what and whence
correspondences and representations are, nor what
influx is. Sensual men do not comprehend these
distinctions, for they make increments and decre
ments even according to these degrees, contin
uous ; hence they cannot conceive of what is
spiritual otherwise than as a purer natural. —
H. H. 38.
1796. The knowledge of degrees is, as it were,
the key to open the causes of things, and enter
into them : without it, scarcely any thing of cause
can be known ; for without it, the objects and sub
jects of both worlds appear so general (univoca) as
to seem to have nothing in them, but what is seen
with the eye ; when nevertheless this, respectively
to the things which lie interiorly concealed, is as
one to thousands, yea to myriads. The interior
things which lie hid, can by no means be discov
ered, unless degrees be understood ; for exterior
things advance to interior things, and these to in
most, by degrees ; not by continuous degrees, but
by discrete degrees. They are called discrete
degrees, because the prior is by itself, the posterior
by itself, and the postreme by itself; but still,
taken together, they make a one. The atmospheres,
which are called ether and air, from highest to
lowest, or. from the sun to the earth, are discrimi
nated into such degrees ; and are, as simples,
the congregates of these simples, and again the
congregates of these congregates, which, taken
together, are called a composite.
1797. All and singular the things, which exist
in the spiritual and natural worlds, coexist at once
from discrete and continuous degrees, or from de
grees of altitude and degrees of latitude. That
dimension, which consists of discrete degrees, is

366

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

called altitude, and that which consists of continu
ous degrees, is called latitude : their situation rela
tively to sight does not. change their denomina
tion. Whence it may appear, that those who are
ignorant of these degrees, cannot, from any judg
ment, see causes ; they only see effects, and judge
of causes from them, which is done, for the most
part, by an induction continuous with effects ; when
nevertheless, causes do not produce effects by con
tinuity, but discretely, for a cause is one thing,
and an effect another ; there is a difference as
between prior and posterior, or as between the
thing forming, and the thing formed.
1798. That the nature and quality of discrete
degrees, and the difference between them and
continuous degrees, may be still better compre
hended, let us take the angelic heavens for exam
ple. There are three heavens, and these distinct,
by degrees of altitude, so that one heaven is under
another ; and they do not communicate with each
other but by influx, which proceeds from the Lord
through the heavens in their order to the lowest,
and not vice versa. But each heaven is distinct
by itself, not by degrees of altitude, but by de
grees of latitude : those who are in the midst, or
in the centre, are in the light of wisdom, and
those who are in the circumference to the bound
aries, are in the shade of wisdom ; thus, wisdom
decreases to ignorance, as light decreases to shade,
which is done by continuity. It is the same with
men : the interiors of their minds are distinguished
into as many degrees as the angelic heavens, and
one of these degrees is above another ; wherefore
the interiors of their minds are distinguished by
discrete degrees, or degrees of altitude : hence, a
man may be in the lowest degree, or in the higher,
or in the highest, according to the degree of his
wisdom ; and when he is only in the iowest de
gree, the superior degree is shut, and this is opened
as he receives wisdom from the Lord. There are
also in man, as in heaven, degrees of continuity or
of latitude, A man is similar to the heavens, be
cause as to the interiors of his mind, he is a heav
en in its least form, so far as he is in love and in
wisdom from the Lord. — D. L. W. 184-186.
1799. All things which exist in the world, of
which trine dimension is predicated, or which are
called compound, consist of degrees of altitude or
discrete degrees. But to illustrate this by exam
ple. It is well known by ocular experience, that
each muscle in the human body consists of very
minute fibres, and that these" fasciculated, consti
tute those larger ones, called moving fibres, and
that bundles of these produce the compound, which
is called a muscle. It is the same with the nerves :
very sma.ll nervous fibres are put together into
larger ones, which appear like filaments, and by a
collection of such filaments, the nerve is produced.
It is also the same in the other compaginations,
confasciculations, and collections of which the or
gans and viscera consist ; for these are compounds
of fibres and vessels, variously fashioned by simi
lar degrees. The case is the same also with all
and every thing of the vegetable kingdom, and
with all and every thing of the mineral kingdom :
in wood, there is a compagination of filaments in
threefold order; in metals and stones, there is a
conglobation of parts also, in threefold order.
These considerations show the nature of discrete
degrees, namely, that one is formed from another,
and by means of the second, a third, or composite ;
and that each degree is discrete from another.
1800. Hence, we may form conclusions respect
ing those things which are invisible, for the case

is the same with them : as with the organic sub
stances, which are the receptacles and habitations
of the thoughts and affections in the brain ; with
the atmospheres ; with heat and light, and with
love and wisdom. The atmospheres are recepta
cles of heat and light, as heat and light are recep
tacles of love and wisdom ; of consequence, since
there are degrees of atmospheres, there are also
similar degrees of heat and light, and of love and
wisdom : for the mode of existence (ratio) of the
latter, does not differ from that of the former. —
D. L. W. 190, J 91.
1801. It is to be observed, that every degree is
distinguished from another, by its proper cover
ings, and all the degrees together are distinguished
by their common covering : and that the common
covering communicates with the inner and inmost,
in their order; hence, there is a conjunction and
unanimous action of all the degrees.
1802. Again, the first degree is all in all in the
subsequent degrees. For the degrees of every
subject and of every thing, are homogeneous, and
they are homogeneous, because they are produced.
from the first degree. The formation of them is
such, that the first, by confasciculation or conglo
bation, in a word, by congregation, produces the
second, and by it the third ; and distinguishes each
from the other, by a superinduced covering. Hence
it is evident, that the first degree is the principal
and sole governing in the subsequent ones ; conse
quently, the first degree is all in all in the subse
quent degrees. — D. L. W. 194, 195.
1803. There is successive order and simultane
ous order : the successive order of these degrees
is from highest to lowest, or from top to bottom.
The angelic heavens are in this order ; the third
heaven is the highest, the second is the middle,
and the first is the lowest ; such is their relative
situation : in similar successive order are the states
of love and wisdom there with the angels, as also
of heat and light, and likewise of the spiritual at
mospheres : in similar order are all the perfections
of forms and powers there. When the degrees of
altitude, or discrete degrees, are in successive or
der, they may be compared to columns divided
into three degrees, by which there is an ascent and
descent ; in the superior mansion of which, are
the things the most perfect and most beautiful, in the
middle, the less perfect and less beautiful, and in
the lowest, the still less perfect and less beautiful.
But simultaneous order, which consists of similar
degrees, has another appearance : in this, the
highest things of successive order, which, as was
said, are the most perfect and 'most beautiful, are
in the inmost, inferior things in the middle, and
the lowest things in the circumference. They are
as in a solid substance consisting of those three
degrees, in the middle or centre of which are the
most subtile parts, about it, are parts less subtile,
and in the extremes, which constitute the circum
ference, there are parts composed of these, and
consequently more gross : it is like that column,
which was spoken of above, subsiding into a plane,
whose highest part constitutes the inmost, whose
middle part the middle, and its lowest the ex
treme. 1804. Since the highest of successive order is
the. inmost of simultaneous order, and the lowest
is the outmost, therefore, in the Word, superior
signifies interior, and inferior signifies exterior ;
and upwards and downwards, and height and
depth, signify the same.
1805. In every ultimate, there are discrete de
grees in simultaneous order : the moving fibres in

WRITINGS OF EMANUEL SWEDENBORG.

367

every muscle, the fibres in every nerve, and the
fibres and vessels in every viscus and organ, are
in such order ; in their inmost are the most simple
and perfect things, whereof their outmost is com
posed. A similar order of those degrees is in
every seed, and in every fruit, and in every metal
and stone. — D. L. W. 205-207.
1806. The doctrine of degrees, which is deliv
ered in this Part, has hitherto been illustrated by
various things which exist in both worlds ; as by
the degrees of the heavens where the angels
dwell ; by the degrees of heat and light therein ;
by the degrees of the atmospheres ; and by vari
ous things in the human body, and in the animal
and mineral kingdoms. But this doctrine is of
more ample extension ; it reaches not only to nat
ural things, but to civil, moral, and spiritual things,
and to the whole and every part of them. There
are two causes why the doctrine of degrees ex
tends also to such things ; Firstly, because in ev
ery thing, of which any thing can be - predicated,
there is the trine, which is called end, cause, and
effect, and these three are to each other accord
ing to the degrees of altitude ; Secondly, because
every thing civil, moral, and spiritual, is not any
thing abstracted from substance, but is a sub
stance ; for as love and wisdom are not abstract
things, but a substance, (as was shown above,)
so, in like manner, are all civil, moral, and spir
itual things. These indeed may be thought of
abstractedly from substances, but still, in them
selves, they are not abstracted ; for example, af
fection and thought, charity and faith, will and
understanding, are not mere abstractions, for the
case with these is the same as with love and wis
dom : they do not exist out of their subjects, which
are substances, but they are states of subjects or
substances. 1807. Because the will and understanding, af
fection and thought, and charity and faith, may be
thought of, and have been thought of, abstractedly
from the substances which are their subjects, there
fore, the just idea of them has perished, which is,
that they are states of substances or forms ; alto
gether like sensations and actions, which also are
not things abstracted from the organs of sensation
and motion : abstracted or separated from these,
they are nothing but mental figments, like sight
without an eye, hearing without an ear, taste with
out a tongue, &c.
1808. All things, then/civil,- moral, and spiritual,
proceed by degrees, like natural things ; not only
by continuous degrees, but also by discrete de
grees ; the progressions of discrete degrees are
as the progressions of ends to causes, and of causes
to effects. —Z). L. W. 209-211.
1809. As regards love and wisdom, love is the
end, wisdom is the instrumental cause, and use is
the effect ; and use is the complex, continent, and
basis of wisdom and love ; and use is such a com
plex and continent, that it actually contains the
whole of love and the whole of wisdom, being the
simultaneous of them.
1810. Affection, thought, and action, are in a
series of similar degrees, because all affection re
fers to love, thought to wisdom, and action to use.
Charity, faith, and good works, are in a series of
similar degrees ; for charity is of affection, faith
is of thought, and good works are of action. The
will, understanding, and exercise, are in a series
of similar degi'ees ; for the will is of love and
thence of affection, the understanding is of wis
dom and thence of faith, and exercise is of use
and thence of work. Therefore, as the whole of

wisdom and love exists in use, so, the whole of
thought and affection exists in action, the whole
of faith and charity in good works, and so, on ; but
they must be all homogeneous, that is, concordant.
— D. L. If. 213, 214.
1811. It is a tenet of angelic wisdom, that un
less the will and the understanding, or affection
and thought, as also charity and faith, invest and
involve themselves in works or actions, whenever
it is possible, they are only like aerial things which
pass away, or like phantoms (imagines) in the air,
jvhich perish ; and that they only remain with man,
and become prineiples of his life, when he oper
ates and does them ; because the ultimate is the
complex, continent, and basis of prior things. Such
an aerial vapor and phantom is faith, separate from
good works, and sach also are faith and charity,
without their exercises.
1812. Hence it follows, that the prior degrees
are in their fulness in their ultimate ; for they are
in their effect, and every effect is the fulness of
its causes. Thus the whole of charity and faith is
in works, and charity and faith without works are
like rainbows aboitf. the sun, which vanish and are
dissipated by a cloud. — D. L. W. 216, 217, 220.
1813. The angels affirm, that there is nothing
so minute, but there are degrees in it of both
kinds : for example, that there is not the least
thing in any animal, vegetable, or mineral, or in
ether and air, in which there are not these degrees ;
and as ether and air are receptacles of heat and
light, that there is not the least of heat and light ;
and as spiritual heat and light are receptacles of
love and wisdom, -that there is not the least of
these, in which there are not degrees of both kinds.
They also affirm, that the least of affection and
the least of thought, yea, that the least of an idea
of thought, consists of degrees of both kinds, and
that a least, not consisting of such degrees, is
nothing. — D. L. W. 223.'
1814. That there are three degrees of altitude
in every man, has been hitherto unknown, because
these degrees were unknown ; and so long as this •
is the case, none but continuous degrees could be
known ; and when these' only are known, it may
be supposed, that love and wisdom in a man, in
crease simpiy by continuity. But be it known,
that in every man, from his birth, there are three
degrees of altitude, or discrete degrees, one above
or within another; and that each degree of altitude,
or discrete degree, has also degrees of latitude, or
continuous degrees, according to which it increases
by continuity. — D. L. W. 236. (See also, 623-
626, and the second column of note on page 218.)
Man perfected in the other Life according to
his Degree.
1815. Every angel is perfected in wisdom to
eternity; but each one according to the degree of
the affection of good and truth, in which he was
when he went out of the world : it is this degree
which is perfected to eternity ; what is beyond
this degree, is without the angel and not within
him ; and that which is without him, cannot be
perfected within him. — D. P. 334.
The Sin of Profanation.
1816. Profanation is the conjunction of divine
truth with falses from evil ; and this conjunction,
which is profanation, is not given with any others
but those who have first acknowledged those
things which are of the church, and especially
the Lord, and afterwards deny the same ; for by
the acknowledgment of the truths of the church

368

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

and of the Lord, communication is effected with
the heavens, and hence the opening of the interiors
of man towards heaven. ; and by denial afterwards
is effected the conjunction of the same with falses
from evil ; for all things which man acknowl
edges remain implanted, since nothing perishes
with man which has entered by acknowledgment.
The state of the man with whom is profanation is,
that he has communication with the heavens, and
at the same time with the hells ; by truths with
the heavens, and by the falses of evil with the
hells ; hence in the other life is effected their
dilaceration, whereby every thing of interior life
perishes ; they appear after dilaceration scarcely
as men any longer, but as burnt bones, in which is
little of life. But it is to be known that there are
very many genera of profanations, and very many
species of those genera ; for there are those who
profane the goods of- the church, and there are
those who profane its truths ; there are those who
profane much, and there are those who profane
iittle ; there are those who profane interiorly, and
there are those who profane more exteriorly : there
are those who profane by faith against the truths
and goods of the church, there are who profane
by life, and there are who profane by worship.
Hence are given several hells of profaners, which
are distinct from each other according to the diver
sities of profanations : the hells of the profanations
of good are to the back; but the hells of the prof
anations of truth are under the feet and to the
sides: they are deeper than the hells of all other
evils, and are seldom opened.  9. C. 10,287.
1817. He who does not acknowledge the Lord's
Divinity in His Humanity, and falsifies the Word,
though not intentionally, yet commits profanation,
but only in a slight degree ; whereas they who
ascribe to themselves all the power of the Lord's
Divine Humanity, and therefore deny it, and they
who apply every thing in the Word to the acquir
ing to themselves dominion over the holy things of
the church, and of heaven, and for that reason
adulterate the Word, are guilty of grievous profa
nation.  1- R. 723.
1818. There are many kinds of profanation, but
that which is most grievous of all, is to recede from
and run counter to holy things, after receiving
them. For they who are profaners of this kind,
after death become no longer men : they live in
deed, but continually in fantastic deliriums ; they
appear to themselves to fly on high ; and when
they are permanent, they play with fantasies, which
they see as real things ; and because they are no
longer men, they are not called he or she, but it :
yea, when they are set up to be seen in the light
of heaven, they appear like mummies ; some like
mummies of a bony color, some as fiery, and some
as burnt. That the profane of this kind become
such after death, is unknown in the world ; and it
is "unknown, because the cause is unknown : the
cause itself is, that when man first acknowledges
divine things and believes them, and afterwards
recedes and denies them, he then mixes holy
things with profane ; which, when they are mixed,
can no otherwise be separated, than by the destruc
tion of the whole.
1819. The Lord, by his Divine Providence, con
tinually takes care and disposes, that evil should
be by itself, and good by itself, and thus that they
should be separated; but this cannot be done if
man first acknowledges the truths of faith, and
lives according to them, and afterwards recedes
from and denies them ; for all things which man
thinks, speaks, and does from the will, are appro

priated to him and remain. They are inscribed on
his internal memory, and not one is wanting. Good
and evil are separated by the Lord after death ;
with those who interiorly are evil and exteriorly
are good, the good is taken away, and thus they
are left to their evil ; it is the contrary with those
who interiorly are good and exteriorly like other
men have scraped together wealth, have sought
for dignities, have been delighted with various
worldly things, and favored certain concupis
cences : with these, however, good and evil are not
mixed, but are separated like internal and exter
nal ; thus in the external form they were like the
evil in many things, yet not in the internal : on
the contrary, the evil also, who in the external
form have appeared as if good, in piety, worship,
speech and deeds, and yet in the internal form
were evil ; with these evil is also separated from
good. But with those who have first acknowl
edged the truths of faith, and lived according to
them, and have afterwards run counter to and re
jected them, and especially if they have denied
them, goods and evils are no longer separated, but
mixed ; for such a man has appropriated good to
himself, and has also appropriated evil to himself,
and thus has conjoined and mixed them, so far
that they cannot be separated ; and if evil can
not be separated from good and good from evil,
he cannot be in heaven nor in hell: every man
must be either in the one or in the other ; he
cannot be in both, for thus he would be now in
heaven, and now in hell; and while in heaven
would act in favor of hell, and while in hell would
act in favor of heaven, thus would destroy the life
of all who were around him, heavenly life with the
angels, and infernal life with devils, from which
the life of every one would perish ; for the life of
every one must be his own : no one lives in an
other's life, still less in an opposite one. Hence
it is, that with every man after death, when he
becomes a spirit or a spiritual man, the Lord sepa
rates good from evil, and evil from good ; good
from evil with those who interiorly are in evil, and
evil from good with those who interiorly are in
good ; which is according to His words, " To every
one that hath shall be given, and he shall abound,
and from him who hath not, even what he hath
shall be taken away," Matt. xiii. 12, and xxv. 29,
Mark iv. 25, Luke viii. 18, and xix. 26. Because
good and evil must be separated with every man,
and cannot be separated with such a one, there
fore as to every thing truly human he is de
stroyed : every one has what is truly human from
rationality, that he may see and know, if he will,
what is true and what is good, and also that he
may will, think, speak and 'do it from liberty, as
has been shown before ; but this liberty, with its
rationality, is destroyed with those who have mixed
good and evil with themselves ; for they cannot
from good see evil, nor from evil become ac
quainted with good, for they make one ; hence
they no longer have rationality in faculty or in
potency, and hence neither any liberty : which is
the cause that they are like mere fantastic deliri
ums, as was said above ; and no more appear like
men, but like some bones covered with skin ; and
hence, when they are named, they are not called
he or she, but it : such lot have those who in this
manner mix holy things with profane : but there
are many kinds of profanation, which still are not
such ; which will be treated of in the following
article. 1820. No man thus profanes holy things, who
does not know them ; for" he who does not know

WRITINGS OF EMANUEL SWEDENBORG.

369

them, cannot acknowledge them, and then deny j
them ; wherefore they who are out of the christian ¦
world, and do not know any thing concerning the
Lord, and concerning redemption and salvation by
Him, do not profane that holy thing, when they do
not receive it, yea, when they speak against it.
Neither do the Jews themselves profane that holy
thing, because from infancy they are not willing
to receive and acknowledge it ; it would be other
wise, if they received and acknowledged, and
afterwards denied ; which yet is rarely done ; for
many of them acknowledge it exteriorly, and deny
it interiorly, and are like hypocrites. But these
profane holy things by the mixture of them with
profane things, who first receive and acknowledge,
and afterwards go away and deny. It effects
nothing, that they received and acknowledged in
infancy and childhood : every christian does this ;
because they do not then receive and acknowledge
those things which are of faith and charity from
any rationality and liberty, that is, in the under
standing from the will, but only from memory, and
from trust in a master ; and if they live according
to them, it is from a blind obedience : but when
man comes into the use of his rationality and lib
erty, which is done successively as he grows up
and becomes a man, if he then acknowledges
truths and lives according to them, and afterwards
denies them, he mixes holy with profane things,
and from a man becomes such a monster as was
described above. But if man is in evil, from the
time when he has become of his own rationality
and liberty, that is, at his own direction, even to
manhood, and afterwards acknowedges the truths
of faith, and lives according to them, provided he
then remains in them until the end of life, he does
not mix them ; for the Lord then separates the
evils of his former life from the goods of his after
life: thus it happens with all who repent.
1821. In the most general, by profanation is
understood all impiety ; thus by profaners are un
derstood all the impious, who in heart deny God,
the sanctity of the Word, and hence the spiritual
things of the church ; which are the holy things
themselves, concerning which they speak impious
ly. But in such, there is not any thing holy which
they can profane ; these are indeed profaners, but
still not the profane.
1822. The profanation of what is holy is under
stood in the second commandment of the decalogue,
by Thou shalt not profane the name of thy
God : and that profaning must not be done, is un
derstood in the Lord's prayer, by Hallowed be
Thy Name ; the name of God signifying every
divine thing vrhich is in Him, and which proceeds
from Him.
1823. Since by the profanation of what is holy,
is understood profanation by those who know the
truths of faith and the goods of charity from the
Word, and also in some manner acknowledge
them, and not those who do not know them, neither
who from impiety altogether reject them, therefore
the following things are not spoken concerning
the latter, but concerning the former : the kinds
of profanation of these are very many, the lighter
and the more grievous ; but they may be reduced
to these seven. The first kind of profanation is
by those, who jest from the Word and concerning
the Word, or from the divine things of the church
and concerning them : this is done by some from
a depraved habit, by taking names or phrases from
the Word, and mixing them with discourse hardly
decent and sometimes filthy ; which cannot but be
connected with some contempt for the Word ;
47

when yet the Word in each and all things is
divine and holy ; for every word therein stores up
in its bosom something divine, and thereby it has
communication with heaven : but this kind of prof
anation is lighter or more grievous, according to
the acknowledgment of the sanctity of the Word,
and the indecency of speech in which it is intro
duced by the jesters. The second • kind of prof
anation is by those, who understand and acknowl
edge divine truths, and yet live contrary to them ;
yet those profane more lightly who only under
stand, but those more grievously who also ac
knowledge ; for the understanding only teaches,
scarcely otherwise than as a preacher, and does
not of itself conjoin itself with the will ; but ac
knowledgment does conjoin itself, for nothing can
be acknowledged, except with the consent of the
will : but still this conjunction is various, and ac
cording to the conjunction is the profanation, when
a life is led contrary to the truths which are ac
knowledged : as, if one acknowledges that revenge
and hatred, adulteries and fornications, frauds and
deceits, blasphemies and lies, are sins against God,
and still commits them, he is in this more grievous
kind of profanation ; for the Lord says, " The ser
vant who knows his Lord's will, and does not do
his will, shall be beaten with many stripes ; "
Luke xii. 48. And again, "If ye were blind, ye
would not have sin ; but now ye say we see, there
fore your sin remaineth ; " John ix. 41. But it is
one thing to acknowledge appearances of truth,
and another to acknowledge genuine truths : they
who acknowledge genuine truths, and still do not
live according to them, appear in the world of
spirits without the light and heat of life in the
sound and speech, as if they were mere inactivities.
The third kind of profanation is by those, who
apply the literal sense of the Word to confirming
evil loves and false principles : the reason is, be
cause the confirmation of falsity is the denial of
the truth, and the confirmation of evil is the re
jection of good ; and the Word in its bosom is
nothing but divine truth and divine good ; and this,
in the ultimate sense, which is the sense of the
letter, does not appear in genuine truths, except
where it teaches the Lord and the way itself of
salvation, but in clothed truths, which are called
appearances of truth ; wherefore that sense can be
turned aside to confirming heretical things of
many kinds : but he who confirms evil loves, offers
violence to divine goods; he who confirms false
principles offers violence to divine truths : the
latter violence is called the falsification of truth,
but the former the adulteration of good ; both are
understood in the Word by blood : for the spiritual
Holy, which is also the spirit of truth proceeding
from the Lord, is within in each thing of the literal
sense of the Word ; this holy is harmed, when the
Word is falsified and adulterated : that this is prof
anation, is manifest. The fourth kind of profana
tion is by those, who speak pious and holy things
with the mouth, and also counterfeit by sound and
gesture the affection of the love of them, and
yet in heart do not believe and love them.
Most of these are hypocrites and pharisees, from
whom after death all truth and good is taken away ;
and then they are sent into outer darkness. Those
of this kind, who have confirmed themselves against
the Divine, and against the Word, and hence also
against the spiritual things of the Word, sit in
that darkness mute, unable to speak, 'wishing to
prate out pious and holy things, as in the world,
but cannot : for in the spiritual world every one is
compelled to speak as he thinks ; but the hypo-

370

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

crite wishes to. speak otherwise than he thinks ;
hence exists opposition in the mouth, from which
it is that he can only mutter. But hypocrisies are
lighter or more grievous, according to confirmations
against God and reasonings in favor of God ex
teriorly. The fifth kind of profanation is by those,
who attribute Divine things to themselves : it is
they who are understood by Lucifer in Isaiah xiv. :
by Lucifer is there understood Babel, as may be
evident from verses 4 and 22 of that chapter ;
where also their lot is described : they are the
same also who are understood by the whore sitting
upon the scarlet beast, in the Apocalypse, chapter
xvii. Babel and ChaWea are named in many places
in the Word, and by Babel is there understood the
profanation of good, and by Chaldea the profanation
of truth ; both of them with those who attribute
divine things to themselves. The sixth kind of
profanation is by those, who acknowledge the
Word, and still deny the Divine of the Lord : these
are called in the world Socinians, and some Arians ;
the lot of the former and the latter is, that they
invoke the Father, and not the Lord, and continu
ally pray the Father, some also for the sake of the
Son, that they may be admitted into heaven, but
in vain, until they become without hope of sal
vation ; and then they are let down into hell
among those who deny God : it is these who are
understood by those ' who blaspheme the Holy
Spirit, to whom it was not remitted in this age nor
in the future, Matt. xii. 32 : the reason is, because
¦God is one in person and essence, in whom is a
trinity, and that God is the Lord ; and because the
.Lord is also heaven, and hence they who are in
heaven are in the Lord, therefore they who deny
the Divine of the Lord cannot be admitted into
heaven, and be in the Lord : that the Lord is heaven,
¦and hence that they who are in heaven are in
the Lord, has been shown above. The seventh
kind of profanation is by those, who first acknowl
edge divine truths and live, according to them, and
• afterwards recede from and deny them : this is
ithe worst kind of profanation, for the reason that
ithey mix holy things with profane, so far that they
, cannot be separated; and yet they must be sep
arated, that they may be either in heaven or in
.hell ; and because this cannot be done with them,
-all the human intellectual and voluntary is rooted
• out, and they become no longer men, as was said
i before. Nearly the like takes place with those
who acknowledge in heart the divine things of
ithe Word and of the church, and altogether im
merse them in their proprium, which is the love of
ruling over all things, concerning which many
things have been said before : for these, after
.death, when they become spirits, are altogether
.unwilling to be led by the Lord, but by themselves ;
:and when the bridle is relaxed to their love, they
wish not only to rule over heaven, but also over
the Lord ; and because they cannot do this, they
deny the Lord, -and become devils  D. P. 226-
231. (See also 1270-1272.)
1824. They who are within the church may
form principles of falsity in opposition to the very
truths of faith, and be fully imbued with them,
which cannot be done by those who are without
ithe church, because they are ignorant of such
truths ; thus the former may profane holy truths,
.but the latter cannot — A. C. 2051.
1825. W,hen man is so depraved that he over
whelms the truths of faith in his own unbridled
lusts, they become profaned, and he deprives him
self of remains : for supposing these to be still
left within him, they can never become operative

on the life, since immediately on presenting them
selves they are exposed to the influence of unhal
lowed persuasions, and are thus profaned. Prof
anations of the Word make him who indulges in
them callous to the impressions which the goods
and truths of remains are calculated to produce,
for these, being opposed, are, as it were, absorbed.
Let every maa, therefore, avoid profaning the
word of the Lord, which (however he who is in
false principles may doubt it,) contains living and
eternal truths.  i. C. 571.
1826. When men become inverted as to the
order of their life, and are unwilling to live, or to
derive their wisdom otherwise than from them
selves, and from the exercise of their own powers,
then they reason about every thing they hear re
specting faith, questioning its reality. Now as
such reasoning is grounded in themselves and in
the knowledge acquired through the medium of
their senses and from science, it necessarily leads
to infidelity, and thus to blasphemy and profana
tion ; for at length they do' not scruple to mix
what is profane with what is holy. When man
thus acts he is then condemned, so that there re
mains no hope of salvation for him in another life.
For the ideas commingled by profanation remain
associated, so that whenever a holy thought pre
sents itself to the mind the idea of something
profane is therewith conjoined, which consequently
prevents the possibijity of a person so circum
stanced having his abode in any society but that
of the damned. The association of ideas in the
mind of every individual is exquisitely perceived
in the other life, even by spirits in the world of
spirits, and much more so by angelic spirits, so
that from the presence of a single idea, they be
come acquainted with a man's quality. The sep
aration of profane and holy ideas, -when thus con
joined, cannot possibly be effected, except by
means of such horrible infernal torment, that if
a man was aware of it, he would as cautiously
avoid falling into profanation as into hell itself. —
A. C. 301.
1827. When the intellectual apprehends and
perceives the good which is of faith, and appro
priates it to itself, and the voluntary of man, that
is, an evil will still reigns and rules, then conjunc
tion is effected of truth and evil, and of good and
the false. This conjunction is profanation, and is
understood by eating and. drinking unworthily in
the holy supper, by those who separate the good
which is there signified by body, and the truth
which is signified by blood ; for things which are
so conjoined cannot be separated to eternity,
wherefore the deepest hell awaits such persons.
But they who know what the truth and good of
faith is, and yet do not in heart believe, as with
the greatest part at this day, cannot profane, be
cause the intellectual does not receive, and imbue
itself therewith. — A. C. 4601.
1828. With faith alone or separate from charity,
the case is this ; if it be conjoined with evil, which
takes place when the truth of faith is first believed,
and especially when the life is at first formed ac
cording to it, and afterwards it is denied and the
life is contrary to it, then it becomes a profane
thing, for the truth which is of faith, and the good
which is of charity, are at first rooted in the inte
riors by doctrine and life, and afterwards they are
called out thence and conjoined with evil. Where
this is the case with man, the worst of all lets
awaits him in the other life, for with such a man
good cannot be separated from evil, and yet they
are separated in the other life ; neither has such a

WRITINGS "OF EMANUEL SWEDENBORG.

371

man any remains of good stored up in his interi
ors, because they have altoge'ther perished in evil.
The hell of such is to the left in front at a consid
erable distance, and those who are there appear to
the angelic sight like skeletons, with scarcely any
life. To prevent therefore the profanation of good
and truth, the man who is such as not to suffer
himself to be regenerated, (which is foreseen by
the Lord,) is withheld from faith and charity, and
is permitted to be in evil and thence in the false ;
for then he cannot profane. — A. C. 6348.
1829. The cause of this so horrible state of
profanation after death shall also be disclosed.
Man has two minds, a natural and a spiritual ; the
natural mind is opened to him by the sciences and
knowledges of truth and good, and the spiritual
mind is opened by a life according to them ; which
is effected with those who know, acknowledge,
and believe, the truths of the Word, and live ac
cording to them ; that mind is not opened with any
others : when the spiritual mind is opened, then
the light of heaven, which is divine truth, flows in
thereby into the natural mind, and there disposes
truths to correspondences ; when therefore a man
departs into what is contrary, and either in faith or
life denies the truth of the Word before acknowl
edged, then the things which are in the natural
mind no longer correspond with those which are
in the spiritual mind ; hence heaven from its light
flows in by or through the spiritual minds into
things not corresponding, and into things opposite
thereto, in the natural man, from' which exists a
fantasy so direful, that they seem to themselves to
fly in the air like dragons, whilst flakes of snow
and chaff appear to them like giants and troops,
and a little ball, as the universal globe, with other
things of a like nature : the cause of such a state
therefore is, that they have heaven in the spiritual
mind and hell in the natural mind, and when heav
en, which is in the spiritual mind, acts into hell.
which is the natural mind, then such things appear.
Inasmuch as the understanding is hereby destroyed
as to all things appertaining to it, and with the
understanding also the will, hence the man be
comes no longer man : from this circumstance it is,
that such a profane person is no longer called a
man, nor he or she, but it, for it is a brute. — A. E.
1050. 1830. Internal things are those which are capa
ble of being profaned, because it is in, them that
the principle of holiness resides, but not in things
external. The case, in this respect, is like that
of a man who does what is evil, and yet does
lot think evil ; in which case the evil which he
does cannot be imputed to him, any more, than it
can be imputed where it was not done intention
ally, or where the perpetrator is not possessed of
rationality. Thus he who does not believe in a
life after death, but still performs external worship,
cannot profane the things appertaining to eternal
life, because he does not believe their existence :
but it is otherwise with those who are acquainted
with and acknowledge them. This likewise is
the reason why it is permitted a man rather to live
immersed in pleasures and lusts, and thereby to
remove himself from things internal, than to come
to the knowledge and acknowledgment of them,
and to profane them. For this cause it is permit
ted the Jews at this day to immerse themselves in
avarice, that thereby they may be farther removed
from the acknowledgment of internal things ; be
cause they are such a people, that if they did ac
knowledge them, they would certainly profane
them. — A.C. 1327.

1831. With those who have first entered irrto
truth by acknowledgment and belief, and having
thus been initiated into it, when they afterwards
recede from it, there continually remains its trace
or footstep inwardly impressed, which is recalled
at the same time with the false and evil, and
hence the truth because it adheres to them; is pro
faned ; those therefore, with whom this is the case,
have continually in themselves that winch con
demns, thus their own hell ; for the infernals, when
they approach towards the sphere where good and
truth is, are instantly sensible of their own hell,
for they come into that which they account hate
ful, consequently into torment ; they therefore who
have profaned truth, dwell continually with that
which torments them, and this according to the
degree of profanation : because this is so, it is
most especially provided by the Lord, that divine
good and truth may not be profaned ; and it is pro
vided principally by this, that man, who is such
that he cannot otherwise than profane; is withheld
as far as possible from the acknowledgment and
belief of truth and good, for, as was said, no one
can profane, but he who has before acknowledged
and believed: this was the cause that internal
truths were not discovered to the posterity of Ja
cob, the Israelites and Jews, nor was it even
openly declared, that there was any internal in
man, thus that there was any internal worship,
and scarce any thing was said concerning a life
after death, and concerning the heavenly kingdom
of the Lord, or of the Messiah whom they expect
ed ; the reason was, because they were such that
it was foreseen, that if such things had been dis
covered to them, they could not have done other
wise than profane them, inasmuch as they had no
will for any thing but what was terrestrial ; and
because that generation was such, and also is such
at present, it is likewise still permitted that they
should be altogether in a state of unbelief; for if
they had once acknowledged, and afterwards re
ceded, they must needs have induced upon them
selves the most grievous of all hells. This was
also the reason that the Lord did not come into
the world, and reveal the internals of the Word,
until there was not any good at. all remaining with
them, not even natural good, for then they could
no longer receive any truth to a degree of internal
acknowledgment, for it is good whicli receives,
thus they could not profane it. — A. C. 3398.
1832. By the Providence of the Lord; care is
taken, that man may be admitted no farther into
real acknowledgment and belief of heart, than he
can be afterwards preserved in ; and this by reason
of the punishment of profanation, which in hell is
most grievous. It is on this account, that at this
day it is conceded to so few to believe from the
heart, that the good of love and charity is heaven
in man, and that the all of the Divine is ' in the
Lord ; for at this day men are in the life of evil.
— A. C. 2357.
1833. The Lord, therefore, does not let man in
teriorly into the truths of wisdom and into the
goods of love, except as far as man can be kept in
them until the end of life. — D. P. 233.
Blasphemy against the Holy Ghost.
1834. Jesus said, All sin and blasphemy shall
be remitted to man : but blasphemy against the
Spirit shall not be remitted unto men ; yea who
soever speaketh a word against the Son of Man,
it shall be remitted unto him ; but whosoever shall
speak against the Holy Spirit, it shall not be re
mitted unto him, neither in this age nor that which

372

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

is to come. (Matt. xii. 31, 32.) "I say unto you,
that all sins shall be remitted unto the sons of
man, but whoever shall blaspheme against the
Spirit, shall not have remission forever, but shall
be exposed to eternal judgment." (Mark iii. 28,
29.) What is signified by sin and blasphemy
against the Holy Spirit, and by a word against the
Son of Man, has not as yet been known in the
church, and this by reason of its not being known
what is properly understood by the Holy Spirit,
and what by the Son of Man : by the Holy Spirit
is understood the Lord as to divine truth, such as
it is in the heavens, thus the Word, such as it is in
the spiritual sense, for this is divine truth in heav
en, and by the Son of Man is understood divine
truth such as it is in the earths, consequently the
Word such as it is in the natural sense, for this is
the divine truth in the earths : when it is thus
known what is meant by the Holy Spirit, and what
by the Son of Man, it may also be known what is
signified by sin and blasphemy against the Holy
Spirit, and by a word against the Son of Man ; and
likewise why a word against the Son of Man can
be remitted, but not sin and blasphemy against the
Holy Spirit ; sin and blasphemy against the Holy
Spirit is to deny the Word, likewise to adulterate
the real goods and falsify the real truths thereof,
but a word against the Son of Man is to interpret
the natural sense of the Word, which is the sense
of the letter, according to appearances. The
reason why to deny the Word is a sin which can
not be remitted in this age nor in that which is to
come, or to eternity, and why he who does it is ex
posed to eternal judgment, is, because they who
deny the Word, deny God, deny the Lord, deny
heaven and hell, and deny the church and all things
thereof, and they who are in such denial are athe
ists, who, although with their lips they attribute the
creation of the universe to some supreme Being,
or Deity, or God, yet in their heart ascribe it to
nature ; such persons, inasmuch as by denial they
have dissolved all bond of connection with the
Lord, cannot be otherwise than separated from
heaven, and conjoined to hell. The reason why
to adulterate the real goods of the Word, and to
falsify the real truths thereof, is blasphemy against
the Holy Spirit, which cannot be remitted, is, be
cause by the Holy Spirit is understood the Lord as
to divine truth, such as it is in the heavens, thus
the Word such as it is in the spiritual sense,
as was said above ; in the spiritual sense are gen
uine goods and genuine truths, but in the natural
sense are the same, as it were clothed, and only
here and there naked, wherefore they are called
goods and truths in appearance, and these are what
are adulterated and falsified, and they are said to
be adulterated and falsified when they are ex
plained contrary to genuine goods and truths, for
in this case, heaven removes itself and man dis
joins himself from it, by reason, as was said, that
genuine goods and truths constitute the spiritual
sense of the Word, in which^he angels of heaven
are : as for example [heaven is disjoined from man]
if the Lord and His Divine [principle] be denied,
as was done by the Pharisees, who said that the
Lord performed miracles from Beelzebub, and had
an unclean spirit, in consequence of which denial
they were said to commit sin and blasphemy
against the Holy Spirit, because against the Word,
as may be seen in the preceding verses of that chap
ter : hence also it is that Socinians and Arians, who,
although they do not deny the Lord, yet deny His
Divine [principle], are out of heaven, and cannot
be received by any angelic society. To take also

another example ; they who exclude the good
things of love and works of charity from being
any means of salvation, and assume faith exclu
sively as the only means, and confirm this not only
in doctrine but also in life, saying in their heart,
goodness does not save me, nor evil condemn, be
cause I have faith, these also blaspheme the Holy
Spirit, for they falsify the genuine good and truth
of the Word, and this in a thousand passages,
where love and charity and deeds and works are
mentioned. — A. E. 778.
Confirmations.
1 835. That the natural man can confirm what
ever he will, is manifest from the many heresies
in the Christian world, each of which is confirmed
by its adherents. Who does not know that evils
and falses, of every kind, may be confirmed ? It
is possible to confirm, and the wicked do confirm,
that there is no God, and that nature is every thing,
and that she is self-created ; that religion is only a
means, whereby simple minds may be held under
restraint ; that human prudence does every thing,
and divine providence nothing, except that it main
tains the universe in the order in which it was cre
ated ; also that murder, adultery, theft, fraud, and
revenge are allowable, according to Machiavel and
his followers. The natural man can confirm these
and such like things, yea he can fill books with the
confirmations, and when those falses are confirmed,
they then appear in infatuating light, and truths in
such obscurity, that they cannot be seen except as
phantoms by night. In a word, take the falsest thing,
and form it into a proposition, and tell an ingenious
person to confirm it, and he will confirm it, to the
full extinction of the light of truth ; but separate
his confirmation, return, and view the proposition
itself from your own rationality, and you will see
its falsehood in its deformity. — D. L. W. 267.
1836. That every principle, of whatever quality,
even if it be essentially false, when once received,
may be confirmed by numberless things, and thus
be exhibited in an external form as an essential
truth, may be obvious to every one ; hence come
heresies, which, when once confirmed, are never
receded from. — A. C. 2385.
1837. The same, persons also believe that they
are wiser than the rest of mankind, who by vari
ous things can confirm a dogma once received,
whatever be its. quality, and by various reasonings
make it appear like the truth. But this is very
far from the part of a wise man ; every one can
do it who is distinguished by some ingenuity, and
the wicked more skilfully than the well disposed :
for it is not of the rational man to do this, inas
much as the rational man can see, as from a supe
rior [principle], whether what is confirmed be true
or false ; and inasmuch as he sees this, he makes
no account of things confirmative of the false, and
regards such things in himself not otherwise than
as ludicrous and vain, howsoever another person be
lieves them to be derived from the school of wis
dom itself. In a word, nothing is less the part of
a wise man, yea, nothing is less rational, than to
be able to confirm falses, for it is the part "of a
wise man and it is rational, to see first that a thing
is true, and next to confirm it ; inasmuch as to see
what is true, is to see from the light of heaven
which is from the Lord, whereas to see the false
as true, is to see from a delusive lumen which is
from hell.— A. C. 4741.
1838. After departure out of the world, no one
can believe any thing else, than what he had by
confirmation impressed upon himself; this remains

WRITINGS OF EMANUEL SWEDENBORG.

373

fixed in him, and cannot be torn away, especially
' that which any one has confirmed in himself con
cerning God, since every one in the heavens has a
place according to his idea of God. — T. C. R. 110.
1839. I have often seen a certain Englishman,
who became celebrated by a book he published
so:ne years ago, in which he attempted to establish
the doctrine of a conjunction of faith and charity,
by an influx, and interior operation of the Holy
Spirit. He gave out, that this influx affected man
in an inexpressible manner, and without his being
conscious o^ it, but did not touch, much less man
ifestly move his will, or excite his thought, to do
any thing as of himself, except permissively ; the
reason being, that nfithing of man might enter
into union with the Divine Providence ; also, that
thus evils might not appear in the sight of God.
He therefore excluded the external exercises of
charity from having any concern in salvation, but
admitted them for the sake of the public good.
Since his arguments were ingenious, and the snake
in the grass was not seen, his book was received
as most orthodox. This author retained the same
dogma after his departure from the world, nor
could he recede from it, because it was confirmed in
him. The angels conversed with him, and told him,
that his dogma was not truth, but mere ingeniosity,
aided by eloquence, and that the truth is, that man
ought to shun evil, and do good, as from himself,
yet with an acknowledgment, that it is from the
Lord, and that there is no faith before this is done,
— still less, they said, is the mere thought, faith,
which is called so. And since this was opposed
to his dogma, it was permitted him, of his own
sagacity, to inquire further, whether any such un
known influx, and internal operation, apart from
the external operation of man, is possible. He
was then seen to strain his mind, and to wander
about (pervagari vias) in thought, always in the
persuasion, that man was no otherwise renewed
and saved ; but as often as he came to the end of
his journey, his eyes were opened, and he saw that
he was wandering, and even confessed it to those
who were present I saw him wandering thus for
two years, and in the end of his journeyings, I
heard him confess, that no such influx is given,
unle'ss evil in the external man be removed, which
is effected by shunning evils as sins, as if from
one's' self; and I heard him at length declaring,
that all who confirm themselves in that heresy,
will be insane from the pride of self-intelligence.
— L. J. 46. ( For confirmations of evil in the will,
see also, 1164-1178.)
Difficulty of extirpating Falses.
1840. They who have confirmed themselves
against the truths and goods of faith, as all do
who live evilly, close with themselves the internal
man above, and open it beneath, whence their in
ternal man looks only at those things which are
beneath, that is, into the external or natural man,
and through that man into those things which are
in the world, and into those things which encom
pass its body, and which are upon the earth ; and
when this is the case, they look downwards, which
is towards hell. With such the internal man can
not be opened towards heaven, unless the things
negative of truth, or affirmative of the false, which
have closed it, are first shaken off, and they must
be shaken off while in the world, which cannot
be effected but by a total inversion of the life, thus
during several years : for falses arrange them
selves by serieses, and make continual connection
with each other, and form the natural mind itself,

and its view as to those things which are of the
church and heaven ; hence it is, that all things
which are of faith and charity, that is, which are
of the doctrine of the church, or which are of the
Word, in general all heavenly and divine things,
are to them thick darkness, and on the other hand,
worldly and terrestrial things are light to them:
hence it is evident, that to destroy the falses with
such, is to destroy the life itself, and if they are
to have a new [principle] of life, that falses must
be successively extirpated, and in their place
truths and goods implanted, which in like manner
shall form continual connection with each other,
and be arranged into serieses . this is meant by the
total inversion of the life, which cannot be given
except during several years. — A C. 9256.
Source of spiritual Light.
1841. It is known, that one man excels another
in the faculty of understanding and of perceiving
what is honest in moral life, what is just in civil
life, and what is good in spiritual life. The cause
consists in the elevation of the thought to those
things which are of heaven ; thence the thought
is withdrawn from the external things of sense :
for they who think only from the things of sense,
cannot at all see what is honest, just, and good ;
wherefore they trust to others, and speak much
from the memory, and hereby appear to themselves
wiser than others. But they who are able to think
above the things of sense, if the things which are
in the memory be in orderly arrangement, are in a
superior faculty of understanding and perceiving,
and this according to the degree in which they view
things from the interior. — A. C. 6598.
1842. Intellectual light has been given me,
taken away, diminished, and moderated, in think
ing, speaking, and writing, and this frequently,
and it has been given me to perceive the varieties
and discriminations: the light itself was perceived
as an illumination, which illustrated the substances
of the interior sight, as the lumen of the sun the
organs of corporeal sight ; that general ilumina-
tion caused the objects of things to appear, as the
objects of the earth appear to an illuminated eye ;
and I have been instructed, that those variations
existed according to communications with heav
enly societies. — A. C. 6608.
1843. When man is in good, and from good in
truths, he is then elevated into that divine light, and
into interior light, according to the quantity and
quality of good ; hence he has common illustration,
in which from the Lord he sees innumerable
truths, which he perceives from good ; and then
he is led of the Lord to apperceive and imbue
those things that are suitable to him, and this as
to the most single things in order, as is conducive
to his eternal life.  4. C. 9407.
.1844. Persons who do not think sanely, cannot
believe that all things relating to the New Church
can appear in light, but let them know that this is
possible, inasmuch as every man has exterior and
interior thought : interior thought is in the light of
heaven, and is called perception, and exterior
thought is in the light of the world ; and the under
standing of every man is such, that it can be elevated
even into the light of heaven, and also is elevated,
if from any principle of delight he desires to see
the truth ; that this is the case, has been given
to know from much experience, concerning which,
wonderful things may be seen in the Wisdom of
Angels concerning the Divine Providence ; and
still more in the Wisdom of Angels concerning
the Divine Love and Divine Wisdom ; for the de-

374

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

light of love and wisdom elevates the thought,
enabling it to see as in the light that a thing is so,
although the man had never heard of it before :
this light, which illuminates the mind, flows from
no other source but out of heaven from the Lord ;
and whereas they who are to be of the New Jeru
salem will directly approach the Lord, that light
will flow in in the way of order, which is, through
the love of the will into the perception of the un
derstanding. But they who have confirmed them
selves in this tenet, that the understanding in
matters of a theological nature is to see nothing,
but that people ought blindly to believe what the
church teaches,- cannot see any truth in the light,
for they have obstructed the passage of the light
into themselves. — A. E. 1323.
Reasonings, Ratiocinations, Scientifics, and
Philosophies.
1845. To unravel the mysteries of faith by the
facts of science, is as impossible as for a camel to
pass through the eye of a needle, or for a rib to
regulate the movements of the purest fibres of the
chest or of the heart ; — so gross, yea much more so,
are the sensual and scientific principles, when com
pared with such as are spiritual and celestial. He
who seeks only to investigate the secrets of nature,
which are innumerable, with difficulty discovers a
single one, and as experience proves, in the course
of his investigation, is liable to fall into many
errors. How much more likely then is this to be
the case, whilst investigating the hidden truths of
spiritual and celestial life, where myriads of mys
teries exist for one that is to be found in nature ! For
the sake of illustrating this point let us take the
following instance : man of himself cannot act
otherwise than wickedly, and avert himself from
the Lord ; yet it is not the man who acts thus, but
as he is incited by the evil spirits who are attend
ant upon him ; nor do the evil spirits so act except
from the evil itself which they have appropriated ;
nevertheless man does evil, and turns himself
away from the Lord, and is in fault ; and yet he
lives only from the Lord. So, on the other hand,
man of himself cannot possibly do good, and turn
towards the Lord, but by the ministry of angels ;
neither can the angels, except from the Lord alone ;
and yet man may as of himself do good, and turn
to the Lord. Neither the senses, nor science, nor
philosophy, can conceive such truths as these ;
and if consulted would utterly deny their possi
bility, although in themselves most certain. Thus
it is also in all other similar cases. From what
has been said it is evident, that they who consult
the senses and science about matters of faith, not
only fall into doubt, but also into a state of denial,
and thus of darkness ; and, in the absence of light,
the rein is given to every concupiscence. For
such persons as believe what is false, act accord
ingly, and, denying the existence of what is spirit
ual and celestial, they regard only what is corpo
real and worldly. Thus their affections become
centred in themselves and the world ; and a false
sentiment removirig all restraint over the inclina
tions of the natural man, gives rise to evils of life.
— A. C. 233.
1846. Those are called drunkards, who believe
nothing but what they comprehend, and therefore
investigate the mysteries of faith ; in consequence
of which they necessarily fall into errors, since
they are under the guidance of sensual, scientific,
or philosophical knowledge only. The thinking
principle of man is merely terrestrial, corporeal,
and material, being formed by the knowledge ac
quired from terrestrial, corporeal, and material

objects, which continually adhere thereto, and in
which the ideas of his thought are founded and
terminated. Now, to think and reason from those
ideas, concerning things divine, is to plunge into
erroneous and perverse opinions ; and it is as im
possible for a man thence to obtain faith, as for a
camel to pass through the eye of a needle. The
error and insanity hence derived are called in the
Word drunkenness ; and souls or spirits in an
other life who argue about the truths of faith and
against them, become like drunken persons, con
ducting themselves similarly ; but of these, by the
divine mercy of the Lord, more will be said here
after. The spirits who are principled in a faith
grounded in charity, are readily distinguished from
those who are not. They who are in such a faith
do not dispute about its truths, but say that they
are so, and confirm them, so far as they can, by
the experience of the senses, and by scientific and
analytical reasoning ; and when any obscurity in
tervenes, which they cannot clear, they set it aside,
and never suffer it to lead them into doubt, urging
their very limited capacity, and therefore the folly
of thinking a thing not to be true because they do
not comprehend it. These are they who are prin
cipled in charity ; but those, on the other hand,
whose faith is not so grounded, are only desirous
of disputing about it, and of knowing how it can
be proved, urging that unless they know how it is
true, they cannot possibly credit it. From this
circumstance alone they are instantly discovered
to have no faith at all, and, as a proof of it, they not
only doubt, but in their hearts even deny [every
doctrine] ; and when instructed how it is, they still
continue obstinate, heaping up errors upon errors,
starting fresh objections, and would if possible
persist in doing so to all eternity. It is these, or
such as these, who in the Word are said to be
drunk with wine or strong drink ; as in Isai
ah: " They also have erred through wine, and
through strong drink are out of the way ; the
priest and the prophet have erred through strong
drink ; they are swallowed up of wine, they are
out of the way through strong drink, they err in
vision." Again, in the same prophet : " flow say
ye to Pharaoh, I am the son of the wise, the son
of ancient kings ? — Where are thy wise men,
and let them tell thee now. — Jehovah hath min- -
gled a spirit of perversities in the midst thereof,
and they have caused Egypt to err in every work
thereof, as a drunken man staggereth in his vomit"
(xix. 11, 12, 14). A drunken man here denotes those
who desire to investigate spiritual and celestial
subjects' by the light of science ; and Egypt signi
ties the scientific principle, and hence calls him
self the son of the wise. They who believe noth
ing but what they comprehend by the evidence
' of the senses and the light of science, were also
called mighty to drink ; as in Isaiah : " Woe unto
them that are wise in their own eyes, and prudent
[intelligent] in their own sight ! Woe unto them
that are mighty to drink wine, and men of strength
to mingle strong drink!" (v. 21, 22). They are
said to be wise in their own eyes and intelligent
in their own sight, because those who reason
against the truths of faith deem themselves wiser
than others. "But such as are indifferent to the
Word and the truths of faith, and thus have no in
clination to know any thing about faith, denying
its principles, are described as being drunken with
out wine ; as in Isaiah: "They are drunken, but
not with wine, they stagger, but not with strong
drink, for Jehovah hath poured out upon you the
spirit of, deep sleep, and hath closed vour eyes "
(xxix. 9, 10). — A. C. 1072.

WRITINGS OF EMANUEL SWEDENBORG.

375

1847. There are spirits who belong to the province
of the skin, especially that part of it which is scaly,
who 'are disposed to reason on all subjects, having
no perception of what is good and true ; nay, the
more they reason, the less perception they have.
They suppose wisdom to consist in reasoning, and
practise it that they may appear to be wise. These
are informed that it is the character of angelic
wisdom to perceive whether a thing is good and
true without reasoning : but it is inconceivable to
them that such perception can possibly exist
These consist of such persons, as, during the life
of the body, had confused truth and goodness by
scientific and philosophical studies and disputa
tions,, whence they regarded themselves as more
learned than others, undertaking to establish their
reasonings by science and philosophy, without
having first taken any principles of truth from the
Word. From this cause, they have a less share
of common sense than the rest of mankind. — A.
C. 1385.
1848. So long as men remain in debate whether
a thing exist, and whether it be so, they can never
make any advance into any thing of wisdom ; for
in the thing itself concerning which they debate,
there are innumerable particulars which they can
never see so long as they do not acknowledge
that thing, for all and single things pertaining
thereto are then unknown ; the learning of this
day scarce advances beyond these limits, viz.,
whether a thing exist, and whether it be so, where
fore also they stand excluded from the intelligence
of truth ; as for example, he who merely contends,
whether there exists an internal sense of the Word,
can never see the innumerable, yea, indefinite
things, which are in the internal sense ; as again,
he who disputes whether charity be any thing m
the church, and whether or not all things thereof
be of faith, cannot possibly know the innumerable,
yea, indefinite things which are in charity, but re
mains altogether in ignorance what charity is ; the
like is the case with a life after death, with the
resurrection of the dead, with the last judgment,
with heaven and with hell ; they who only dispute
whether such things exist, so long stand out of
the doors of wisdom, and are like persons who
only knock at the door, and cannot even look into
wisdom's -magnificent palaces ; and what is sur
prising, people of this description believe them
selves to be wise in comparison with others, and
so much the wiser in proportion as they can the
better debate whether a thing be so, and the more
confirm themselves that it is not so ; when yet the
simple, who are in good, and whom they despise,
can perceive in a moment, without any dispute,
much more without learned controversy, both the
existence of the thing, and its quality ; these have
a common or general sense of the perception of
truth, whereas the former have extinguished this
sense by such things as seek first to discuss
whether the thing exists ; the Lord speaks both
of the former, and of the latter, when he says, that
things are hidden from the wise and intelligent,
and revealed unto babes. Matt. xi. 25 ; Luke x.
21. — /L C. 3428.
1849. Feasts which were made in the evening,
or suppers, amongst the. ancients who were in con
gruous rituals, signified nothing else than the state
of initiation which precedes conjunction, which
state is obscure with respect to the state of con
junction; for, during man's initiation into truth,
and xhence into good, all that he learns is obscure
to hi, n ; but when good is conjoined to him, and
he thence regards truth, it then becomes clear to

him, and this successively more and more, for now
he is no longer in doubt whether a thing be, or
whether it be so, but he knows that it is, and that
it is so. Wh.en man is in this state, he then be
gins to know innumerable things, for he now pro
ceeds from the good and truth which he believes
and perceives, as from a centre to the circumfer
ences, and in proportion as he proceeds, in the
same proportion he sees the things which are
round about, and successively extends his views,
by a continual removal aitd dilatation of their bound
aries. Thenceforth, also, he commences from
every object in the space within those boundaries
and hence, as from new centres, he produces new
circumferences, and so forth. Thence the light
of truth from good increases immensely, and be-
cornes as a continuous lucidity, for he is then in
the light of heaven, which is from the Lord. But
with those who are in doubt, and in disquisition
whether a thing be, and whether it be so, these
innumerable, yea, indefinite things do not at all
appear; all and single things are to them wholly'
obscure, and are scarcely regarded as one really
existing thing, but rather as one-thing whose ex
istence is doubtful. In such a state is human
wisdom and intelligence at this day, when he is
deemed wise who can reason with ingenuity
whether a thing exists, and he is deemed still
wiser who can reason in proof of its non-existence.
— A. C. 3833.
1850. Every one may see, that man is governed
by the principles he assumes, be they ever so false,
and that all his knowledge and reasoning favor his
principles ; for innumerable considerations tending
to support them readily present themselves to his
mind, and thus he is confirmed in false sentiments.
He, therefore, who assumes it as a principle, that
nothing is to be believed before it is seen and un
derstood, can never believe, since spiritual and
celestial things are incapable of being seen with
the eyes, or conceived by the imagination. But
the true order is, that man be wise with a wisdom
derived from the Lord, that is, from His Word, in
which case all things succeed in their right course,
when also he becomes enlightened as to his ra
tional faculty and by science. For man is by no
means forbidden to learn the sciences, because
they are both useful and agreeable to us in this
life, nor is he who is under the influence of faith
prohibited from thinking and speaking as the
learned do in the world ; but then he must be
guided by this principle, that he believe the Word
of the Lord, and confirm spiritual and celestial
truths by natural truths, in terms familiar to the
learned world, as far as lies in his pswer. Thus -
his principle of action must be derived from the
Lord, and not from himself; for the former, spir
itually, is life, but the latter, death. — .'?. C. 129.
1851. There is a difference between scientific
truth, rational truth, and intellectual truth, and
they, succeed each other in an orderly arrange
ment : scientific truth is a matter of science ; ra
tional truth is scientific truth confirmed by reason ;
intellectual truth is joined with an internal percep
tion that it is so. This latter had place with the
Lord in his childhood, and opened the way to
things celestial.  1. C. 1497.
1852. This is the case with scientifics: they are
procured in childhood with no other end than that
of knowing : and, with the Lord, they were pro
cured from the delights and affection of truth.
The scientifics which are procured in childhood
are of several kinds, but they are disposed by the
Lord in orderly arrangement, that they may serve .

376

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

to promote some use ; first, by supplying the ca
pacity of thinking, afterwards to be of use by
means of thought, and lastly, that the uses they
point to may take effect, that is, that the very life
of man may consist in use, and may be a life of
uses. These uses are accomplished by the scien
tifics which man imbibes in childhood ; and with
out them the external man cannot be conjoined
with the internal, and become together with it a
form of use. When man becomes such a form,
that is, when all his thoughts originate in use as
their end, and he does all things with a view to
use (if not by manifest reflection, yet by tacit re
flection arising from acquired tempers and habits),
then the scientifics which had served to promote
the first use in making him rational, are destroyed,
because they no longer are subservient to that
purpose ; and so in other cases  A. C. 1487.
1853. So far as man has become rational iii the
world by languages and by sciences, so far he is
rational after death, and not at all in proportion to
his skill in languages and sciences. I have spoken
with several, whom those in the world believed to
be learned because they were acquainted with an
cient languages, as Hebrew, Greek, and Latin,
and who had not cultivated their rational by the
things which are written in them ; some of them
seemed as simple as those who knew nothing of
those languages, and some appeared stupid, but
still there remained with them a pride as if they
were wiser than others. I have spoken with some,
who believed in the world that man is wise in pro
portion to the extent of his memory, and who also
had enriched the memory with many things, and
spoke almost from it alone, thus not from them
selves but from others, and had not perfected their
rational at all by the things of memory : some of
them were stupid,- some sottish, not at all compre
hending any truth, whether it be a truth or not,
and seizing upon all falses which are passed off
for truths by those who call themselves learned ;
for from themselves they can see nothing, whether
it be so or be not so ; consequently they can see
nothing rationally, when they hear others. I have
also spoken with some who had written much in
the world, and indeed on scientific subjects of
every kind, and who thence had acquired a wide
reputation for learning. Some of them, indeed,
could reason concerning truths whether they be
truths or not truths ; some understood, when they
were turned to those who were in the light of
truth, that they were truths, but still they were not
willing to understand them, wherefore they denied
them when they were in their own falses, and thus
in themselves ; some had no more wisdom than the
unlearned vulgar : thus each was affected differ
ently, as he had cultivated his rational by the sci
entifics which he wrote and copied. But those who
were opposed to the truths of the church, and
thought from scientifics, and confirmed themselves
by them in falses, did not cultivate their ration
al, but only the faculty of ratiocinating, which
faculty in the world is believed to be rationality.
But it is a faculty separate from rationality ; it is
the faculty of confirming whatsoever it pleases,
and from preconceived principles and from falla
cies, to see falses and not truths : such persons
cannot ever be induced to acknowledge truths,
since truths cannot be seen from falses, but falses
may be seen from truths. The rational of man is
like to a garden and a shrubbery, and also to
ground newly ploughed : the memory is the ground,
scientific truths and knowledges are" the seeds, the
light and heat of heaven produce ; without these

there is no germination : so also it is, unless the
light of heaven, which is divine truth, and the
heat of heaven, which is divine love, are admit'a-d ;
from these alone is the rational. The angels are
exceedingly grieved that the learned, for the most
part, ascribe all things to nature, and that thence
they have closed for themselves the interiors of
their own minds, so that they can see nothing of
truth from the light of' truth, which is the light of
heaven. In the other life, therefore, they are de
prived of the faculty of ratiocinating, lest by rea
sonings they should disseminate falses among tho
simple good, and should seduce them ; and they
are sent into desert places. — H. H. 464.
1854. Doctrinal truths are founded upon scien
tific truths, insomuch that man can form and retain
no idea, notion, or conception of them, except from
scientifics ; but scientific truths are founded upon
sensual truths, for without sensual truths, scientific
truths cannot be comprehended by man ; thus they
succeed in order with man ; wherefore until man
is in adult age, and by sensual and scientific truths
is in doctrinals, he cannot be regenerated, for he
cannot be confirmed in the' truths of doctrinals,
except by ideas derived from things sensual and
scientific ; for nothing is ever given with man in
his thought, even as to the deepest arcanum of
faith, which has not with it a natural and sensual
idea, although man is in general ignorant of its
quality ; but in another life, if he desires it, it is
presented to view before his understanding, and
even, if he covets, before his sight, for in another
life, however incredible it appears, such things may
really be presented to ocular view. — A. C. 3310.
1855. Genuine reasonings concerning things
spiritual, exist from the influx of heaven into the
spiritual man, and thence, by the rational, into the
sciences and knowledges which are in the natural
man, by which the spiritual man confirms himself:
this way of reasoning concerning spiritual things
is according to order : but the reasonings con
cerning spiritual things, which are effected from
the natural man, and still more those which are
effected from the sensual man, are altogether con
trary to order, for the natural man, and especially
the sensual man, cannot flow into the spiritual man,
and from himself see any thing there, for physical
influx is not given ; but the spiritual man can flow
into the natural, and thence into the sensual, since
spiritual influx is given  A. E. 569.
Affirmative and negative States of Mind.
1856. There are two principles, one which leads
to all folly and madness, another which leads to
all intelligence and wisdom ; the former principle
is to deny all things, as when a man says, in his
heart that he cannot believe such things, until he
is convinced by what he can comprehend or be
sensible of; this principle is what leads to all folly
and madness, and may be called the negative prin
ciple ; the other principle is to affirm the things
which are of doctrine from the Word, as when a
man thinks and believes with himself that they
are true because the Lord has said so ; this princi
ple is what leads to all intelligence and wisdom,
and may be called the affirmative principle. They .
who think from the negative principle, the more
they consult things rational, scientific, and phil
osophical, do but so much the more plunge them
selves into darkness, till at length they come to
deny all things ; the reason is, because no one can
from things inferior comprehend things superior,
that is, things spiritual and celestial, still less things
Divine, inasmuch as they transcend all understand-

WRITINGS OF EMANUEL SWEDENBORG.

377

ing : and moreover in such case, all things are in
volved in negatives from the principle : but on the
contrary, they who think from the affirmative prin
ciple, may confirm themselves in things spiritual
and celestial by whatever rationals, by whatever
scientifics, yea, by philosophicals, as far as lies in
their power, all such things being given them for
confirmation, and affording them fuller ideas.
Moreover, there are some persons, who are in
doubt before they deny, and there are others, who
are in doubt, before they affirm ; they who are in
doubt before they deny, are those who incline to
a life of evil, and when this life bears them away,
then as much as they think concerning things spir
itual and celestial, so much they deny : but they
who are in doubt before they affirm, are those who
incline to a life of good, to which life when they
suffer themselves to be bent by the Lord, then as
much as they think concerning those things, so
much they affirm them. — A. C. 2568.
1857. But let the above be illustrated by examples.
It is from the doctrine of the Word, that the first
and principal (thing) of doctrine is love to the Lord
and charity towards the neighbor ; they who are
in the affirmative in this, may enter into whatever
rationals and scientifics, yea, sensuals, they please,
every one according to his gift, his science, and his
experience, yea, the more they enter, the more they
are confirmed, for universal nature is full of con
firmation. But they who deny this first and prin
cipal of doctrine, and wish first to be convinced
that it is so, by scientifics and rationals, never suf
fer themselves to be convinced, because they deny
in heart, and continually insist on some other prin
ciple, which they believe essential ; at length by
confirmations of their own principle, they so blind
themselves, that they cannot even know what love
to the Lord is, and what love towards the neighbor
is ; and inasmuch as they confirm themselves in
things contrary thereto, they also finally confirm
themselves in, this, that there cannot be any other
love attended with delight, but the love of self
and of the world, and their confirmation herein
is such,, that, if not in doctrine, yet in life, they
embrace infernal love instead of heavenly love.
Let us take also another example. It is one
of the primary points of the doctrine of faith,
that all good is from the Lord, and all evil from
m,au, or from self: they who are in the affirm
ative respecting this, may confirm .themselves by
many things both rational and scientific ; as, that
it is impossible for any gpod to flow in from any
other' source than from good itself, that is, from the
fountain of good, thus from the Lord, and that this
must needs be the beginning or origin of good ;
and this they may illustrate to themselves by all
things which are truly good in themselves, in oth
ers, in the community, yea, in the created universe :
but they who are in the negative principle, confirm
themselves in the contraries, by all things which
come under their consideration, insomuch that at
length they do not know what good is, but dispute
with each other what is the highest good, being in
deep ignorance that celestial and spiritual good,
which is from the Lord, is that good, by which
every inferior good is vivified, and that thence de
light is truly delightful ; some also conceive, that
good, if not from themselves, could not possibly
come from any other source. Let it be for anoth
er example, that they who are in love to the Lord,
and in charity towards. the neighbor, can receive
the truths of doctrine, and have faith in the Word,
but nOt they who are in the life of self-love and the
love of the world ; or what is the same thing, that
48 . '

they who are in good, can believe, but not they who
are in evil. Those who are in the affirmative prin
ciple, confirm this rationally and scientifically by
numberless things ; rationally, by the consideration
that truth and good agree together, but not truth
and evil, and that as in evil, so also from evil is
every false, and that if in some cases there be still
truth, it is in the lips, and not in the heart ; scien
tifically, by many considerations,' as that truths
shun evils, and that evils spew out truths. But
they who are in the negative principle, confirm
themselves in this, that every one, of whatever
quality he be, even though he live in continual
hatred, in the delights of revenge, and in deceits,
is capable of believing like others, and this, until
they reject altogether the good of life from doc
trine, which being rejected they believe nothing.
For the further illustration of this subject, let us
take another example respecting the Word. They
who are in the affirmative respecting the Word,
that it is so written as to have an internal sense,
which does not appear in the letter, may confirm
themselves herein by many rational considerations,
as, that by the Word man has connection with,
heaven ; that there are correspondences of things
natural with things spiritual, and that these latter
do not so easily appear ; that the ideas of interior
thought are altogether different from material ideas
which fall into expressions of speech ; that man,
during his abode in the world, may also be in
heaven (inasmuch as he was born to live in both),
by means of the Word which is for both ; that a
certain Divine light flows in with some, into their
intellectuals and into their affections, whilst the
Word is read ; that it is necessary somewhat should
be written which came down from heaven, and that
consequently that somewhat cannot be such in its
origin as it is in the letter ; that nothing can be
holy, but by virtue of a holiness which is within.
They may also confirm themselves herein by sci
entifics ; as, that in old time men were in represen
tatives, and that the writings of the ancient Church
were such ; also that hence the writings of several
even amongst the Gentiles were such ; and that
from this ground the style was venerated as holy
in the Churches, and as learned among the Gen
tiles ; the books of several authors may likewise
be mentioned (as instances of this kind of writing).
But they who are in the negative principle', if they
do not deny all this, still do not believe it ; and
they persuade themselves that the Word is such
as it is in the letter, to appearance indeed of a
worldly nature, yet still that it is spiritual ; but
where the spiritual is concealed, is of no concern
to them, though for manifold reasons they are will
ing to assert it ; and this they can confirm by many
arguments. In order that this subject may be pre
sented even to the apprehension of the simple, it
may be expedient to illustrate it scientifically by
the following example. They who are in the
affirmative, that sight is not of the eye, but is of
the spirit, which by the eye, as by an organ of its
body, sees the things that are in the world, may
confirm themselves by many things, as from speech ;
in that when it is heard, it refers itself to a certain
interior sight, and is transmuted into it, which
could not be the case unless there existed an inte
rior sight or vision ; also, that whatever is thought
of, this is seen by an interior sight, by some per
sons more clearly, and by others more obscurely ;
besides that things of the imagination are pre
sented not unlike the objects of sight ; and fur
ther, that unless the spirit, which is in the body,
saw that which the eye as an organ takes in, the

378

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

spirit in another life could see nothing, when yet
it must needs be, that it will there see numberless
astonishing things which the eye of the body can
never see. Moreover, they may reflect on dreams,
especially those of the Prophets, in which several
things were seen equally well, and yet not by the
eyes : lastly, if they have a taste for, and are versed
in philosophicals, they may confirm themselves
by this, that things exterior cannot enter into
things interior, as things compounded cannot enter
into things simple, consequently the things which
are of the body cannot enter into the things which
are of the spirit, but the reverse ; and in like man
ner by very many other things, till at length they
are persuaded, that sight belongs to the spirit, and
not to the eye, except from the spirit. But they
who are in the negative principle, either call all
these things natural, or call them fantasies ; and
when they are told that a spirit exerts and enjoys
a more perfect sight than man does in the body,
they ridicule, and make light of it, believing that
they shall then live in darkness when they are de
prived of the sight of the eye, although the con
trary is true, and they are then in light. From
the above examples it is manifest, what it is to
enter from truths into rationals and scientifics, and
what to enter from rationals and scientifics into
truths, viz. that the former is according to order,
but the latter contrary to order; and that when it
is effected according to order, then man is enlight
ened, but when contrary to order, then he is
blinded ; hence it is clear, of how much concern
it is that truths be known, and be believed, for by
truths man is enlightened, whereas by falses he is
blinded ; by truths there is opened an immense
and almost unbounded plain to the rational fac
ulty, but by falses respectively almost none ; al
though it appears otherwise ; hence the angels
have so great wisdom, because they are in truths,
for truth is the very light of heaven. In another
life they are readilyvdistinguished from other spirits
by this, that concerning all things which are of
faith, they reason whether it be so, and though it
be shown them a thousand and a thousand times
that it is so, still they raise negative doubts against
every confirming proof, and this to eternity : they
are in consequence blinded to such a degree, that
they have not common sense, that is, they cannot
comprehend what is good and true ; and yet every
one of them supposes that he is wise before all in
the universe, they placing wisdom in this, that they
may be able to penetrate into what is Divine, and
deduce it from the natural. Many who have been
accounted wise in the world, are of this sort more
especially ; for in proportion as any one excels in
the gift of genius and in science, and at the same
time is in the negative principle, in the same pro
portion he is more insane than others ; but in pro
portion as he excels in the gift of genius and in
science, and is in the affirmative principle, he is
capable of becoming more wise than others. To
cultivate the rational by sciences, is in no wise for
bidden, but it is forbidden to close up the mind
against the truths of faith, which are of the Word.
— A. C. 2588.
The Learned are in general less wise than the
Simple.
1858. I have occasionally conversed with the
spirits concerning the learned of the present age,
that they know only to distinguish man into inter
nal and external, and that they know this, not from
any reflection on the interiors of thoughts and af
fections in themselves, but from the Word of the

Lord;- and that still they are ignorant what the
internal man is, and that many even have doubts
whether it exists, and also deny its existence, be
cause they do not live the life of the internal man,
but of the external ; and that they are much se
duced by the appearance respecting brute ani
mals, in that they seem to have the same organs,
viscera, senses, appetites, and affections as man.
And it was said, that the learned know less of
such subjects than the simple, and that still they
seem to themselves to know much more ; for they
debate and dispute about the intercourse of the
soul and body, yea, about the nature of the soul,
what it is, when yet the simple know that the soul
is the internal man, and that it is the spirit which
is to live after the death of the body ; also that it
is"the real man which is in the body. Moreover,.
that the learned, more than the simple, make them
selves like brutes, and ascribe all things to nature,
and scarcely any thing to the Divine ; and further,
that they do not reflect that man, in distinction
from other animals, has a capacity of thinking
about heaven, and about God, and thereby of being
elevated above himself, consequently of being
joined to the Lord by love, and thus of necessarily
living after death to eternity. And that they are
especially ignorant, that all and single things be
longing to man, depend on the Lord through heav
en, and that heaven is the Grand Man, to which
all and single things in man correspond, as also all
and single things in nature. — A. C. 3747.
1859. There were spirits with me, who, when
they lived as men in the world, were called
learned ; and they were remitted into the state of
thought in which they were\ when in the body,
and their thought was communicated to me, and
this concerning spirits ; which thought was such,
that they could in no wise be brought, to believe,
that a spirit possesses any sense ; and the rest of
the things, which they had thought concerning
spirits or souls after death, were without all quali
ty. The reason was, because they had made life
to consist in the body, and by scientific and philo
sophic reasonings had confirmed themselves against
the life of a spirit or a soul after death ; hence
they had closed interior things to themselves, into
which it was thereby impossible they could in any
wise be elevated. After that they had confirmed
themselves against the things relating to a life
after death, if the greatest truths had then been
told them on the subject, they would have been in
regard to them as the blind who do not see, and as
the deaf who do not hear ; some of them also- make
a mock at such things, and the more so, the more
they believe themselves wiser than others. But
the unlearned, who have been in the good of faith,
are not of this character, for these have riot con
firmed themselves by any scientific and philosophic
reasonings against those things which are of the
church, wherefore their perception is more extend
ed and clearer ; and because they have not closed
the interiors, they are in the faculty of receiving
goods and truths. — A. C. 6317.
1860. They who are sensual, and have applied
themselves to the study of scientifics, rarely com
prehend any thing of the things which are of heav
en ; for they have immersed tlie thoughts in such
things as are of the world, that is, in terms and
distinctions derived from them, thus in sensuals,
from which they cannot any longer be elevated,
and thus be held in intuition over them; thus nei
ther can their thought any longer be freely ex
tended around all the plain of the things of the
memory, and choose what is suitable, and reject

WRITINGS OF EMANUEL SWEDENBORG.

379

what is repugnant, and apply the things which are
in any connection ; for it is kept closed and im
mersed in terms, as was said, and thence in sensu
als so that it cannot look around. This is the rea
son that the learned believe less than the simple,
yea also that in heavenly things they are less wise ;
for the simple can view a thing above terms and
above scientifics, thus above sensuals, but the
learned not so, they view it from terms and scien
tifics, inasmuch as the mind is in those things, thus
bound as in a jail or a prison. — A. f. 5089.
Abuse of eminent Talents.
1861. There were spirits seen by me, whom it
may be expedient to call corporeal spirits ; they
arose from a depth at the side of the sole of the
right foot, and appeared to the sight of rny spirit
as in a gross body. When I asked who they were
that are of such a quality, it was said, that they
are those who in the world have been distinguished
by their talents, and also by their proficiency in
the sciences, and have*thereby confirmed them
selves entirely against the Divine, thus against
those things which are of the church ; and be
cause they have absolutely persuaded themselves-
that all things were to be attributed to nature,
they have closed interior things to themselves,
thus the things which appertain to the spirit, more
than others ; hence they appear grossly corporeal.
Among them was one, who, during his life in the
world, had been known to me, and who at that
time was eminent for his gifts of genius and his
erudition; but these things, which are the means
of thinking well concerning things Divine, were
to him the means of thinking against them, and
of persuading himself that they are nothing ; for
he who excels in genius and learning, has more
things than others, by which he may confirm :
hence he was interiorly obsessed, but in the ex
ternal form he appeared as a man of civility and
good morals. — A. C. 5991.
Appearances of Truth.
1862. It is to be known that neither with man,
nor indeed with angels, are any truths ever pure,
that is, without appearances, all and' each of them
being appearances of truth ; nevertheless they are
accepted of the Lord as truths, if good be in them ;
to the Lord alone pertain pure truths, because di
vine. — A. C. 3207.
1863. There is not given any doctrinal, nor the
smallest part of one, which is not from the Lord,
for the Lord is doctrine itself; hence it is that the
Lord is called the Word, because the Word is
doctrine ; but inasmuch as every thing which is
in the Lord is divine, and the divine cannot be
comprehended by any created [being], therefore
the doctrinals which are from the Lord, so far as
they appear before created [beings], are not truths
purely divine, but are appearances of truth; never-
' theless in such appearances are contained truths
divine, and because this is the case, the appear
ances also have the name of truths. — A. C. 3364.
1864. Truths divine themselves are such, that
they can never be comprehended by any angel,
still less by any man, as they exceed every faculty
of their understanding : still, that there may be
conjunction of the Lord with them, truths divine
flow in with them in appearances, and when truths
divine are in such appearances, they can both be
received and acknowledged; this is effected ade
quately to the comprehension of every one, where
fore appearances, that is, truths angelic and hu
man, are of a threefold degree. — A. C. 3362.

1865. Unless man were instructed by appear
ances, he would never suffer himself to be in
structed at all : since what is contrary to appearance
he does not believe or comprehend, except at a
late period of life, when his judgment is ripened,
and he is endowed with the faith of charity. —
A. C. 1838.
1866. In discoursing with good spirits, I have
taken occasion to remark, that many things in the
Word, and more than any one could conceive, are
spoken according to appearances, and according
to the fallacies of the senses ; as where it is said
that Jehovah is filled with wrath, anger, and fury,
against the wicked, that he rejoices to destroy
them and blot them out, yea, that he slays them.
But these modes of speaking were used, to the in
tent that persuasions and evil lusts might not be
broken, but might be bent: for to speak otherwise
than man conceives, whose thoughts are derived
from appearances, fallacies, and persuasions, would
have been to sow seed in the water, and to speak
what would instantly be rejected. Nevertheless,
those forms of speech may serve as common ves
sels for the containing of things spiritual and ce
lestial, since it may be insinuated into them, that
all things are from the Lord ; afterwards, that the
Lord permits, but that all evil is from diabolical
spirits; next, that the Lord provides and disposes,
that evils may be turned into good ; lastly, that
nothing but good is from the Lord. Thus the
sense of the letter perishes as it ascends, and it
becomes spiritual, afterwards celestial, and lastly
divine. — ^. C. 1874.
1867. Rational human truth does not compre
hend things Divine, because these things are above
the sphere of its understanding, for this truth com
municates with the scientifics which are in the
natural man, and as far as from these it looks at
those things which are above itself, so far it
does not acknowledge them ; for this truth is in
appearances, which it cannot put off; and appear
ances are those things which have birth from
things of sense, which induce a belief as if Divine
things also were of a like nature, when yet these
are exempt from all appearances, and when they
are mentioned, this rational truth cannot believe
them, because it cannot comprehend them. As
for example, when it is said, that man has no life
but what is from the Lord, the rational in this case
supposes from appearances, that man cannot live
as from himself, when yet he then first truly lives,
when he perceives that his life is from the Lord.
Again, the rational from appearances supposes that
the good, which man does, is from himself, when
yet there is nothing of good from man's self, but
from the Lord. The rational concludes from ap
pearances, that a man merits salvation when he
does good, when yet man of himself can merit
nothing, but all merit is of the Lord. Man from
appearances supposes, that when he is withheld
from evil, and kept in good, from the Lord, there is
nothing with him but what is good, and just, yea,
and holy, when yet in man there is nothing but
what is evil, unjust, and profane. Man from ap
pearances supposes, that when he does good from
charity, he does it from the voluntary in himself,
when yet it is not from his voluntary that he does
it, but from his intellectual, in which charity is
implanted. Man from appearances concludes,
that no glory can possibly exist without the glory
of the world, when yet in the glory of heaven there '
"is not the least of the glory of the world. Man
from apppearances concludes, that no one can
love his neighbor more than himself, but that all

380

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

love begins from self, when nevertheless in celes
tial love there is nothing of the love of self. Man
from appearances concludes, that there can no light
exist, unless what is from the light of the world,
when yet in the heavens there is not the least of
this world's light, and still .there is so great light,
that it exceeds the midday light of this world a
thousand times. Man from appearances concludes,
that the Lord cannot shine as a sun before the
universal heaven, when nevertheless all the light
of heaven is from Him. Man from appearances
cannot conceive, that there are progressive mo
tions in another life, when yet they appear to
themselves to progress, just as men on earth do,
in their habitations, their courts, and their para
dises ; still less can- he conceive that these pro
gressions are changes of state, which so appear.
Again, man from appearances cannot conceive,
that spirits and angels, being removed from bodily
sight, are capable of being seen, nor that they can
speak with man, when nevertheless they appear to
the internal sight, or that of the spirit, more con
spicuous than man does to man on earth ; and in
like manner their speech is heard more distinctly ;
not to mention thousands upon thousands of similar
things, which man's rational can by no means be
lieve from its own light (lumen) born from the
things of sense, and thereby darkened. Yea, even
in natural things, the rational is blind, as that it
cannot comprehend how the Antipodes can stand
on their feet and walk, and in very many other
cases : what must it not be then, in spiritual and
celestial things, which are far above natural ? —
A. C. 2196.
1868. There are however degrees of the ap
pearances of truth ; natural appearances of truth
are mostly fallacies, but when they have place with
those who are in good, they are then not to be
called fallacies, but appearances, and even truths
in some respect, for the good which is in them,
and in which is the Divine, causes their essence to
be different ; but rational appearances of truth are
more and more interior ; in them are the heavens,
that is, the angels who are in the heavens. — A. C.
3207. Repentance of the Lord.
1869. " And it repented Jehovah that he had
made man on the earth, and it grieved him at his
heart." (Gen. vi. 6.) That he repented, denotes the
Lord's mercy in respect to wisdom ; and grieved at
heart, has a like signification in reference to love.
1870. That by Jehovah's repenting that he made
man upon the earth is denoted mercy, and that
his grieving at heart has a similar signification, is
evident from this circumstance, that Jehovah never
repents, because he foresees all and every thing
from eternity ; and when he made man, that is,
created him anew, and perfected him till he be
came celestial, He also foresaw, that, in process
of time, man would be reduced to the state here
described ; and therefore he could not repent.
This appears plainly from what Samuel said, " The
strength of Israel will not lie, nor repent" (1 Sam.
xv. 29). And from Moses : " God is not a man
that he should lie, neither the son of man that he
should repent : hath he said, and shall he not do it ?
or hath he spoken, and shall he not make it
good ? " (Numb, xxiii. 19).
1871. But repentance and grief of heart are
predicated of the Lord, because similar feelings
manifest themselves in all human mercy ; hence
what, is here said of the Lord's repenting and

I grieving, is spoken according to appearance, as is
j the case in various other places in the Word.
What the mercy of the Lord is none can know,
because it infinitely transcends the understanding
of man ; but all men are aware that human mercy
manifests itself in repentance [of injuries committed
against others], and in grief [at their sorrows] ;
and unless man were to form his ideas of mercy
and other affections from his own apprehension of
their qualities, it would be impossible for him to
form any idea of their nature, and consequently he
could never receive instruction respecting them.
This is the reason why human properties are often
predicated of the attributes of Jehovah or the
Lord, as that he punishes, leads into temptation,
destroys, and is angry ; when yet in truth he never
punishes, nor leads any one into temptation ; he de
stroys none, and is never angry. — A. C. 586-588.
Anger of the Lord.
1872. That Jehovah has not any auger, is evi
dent from this, that He is love itself, good itself,
and mercy itself, and anger is the opposite, and
also is an infirm principle, which cannot be imputed
to God : wherefore when anger in the Word is
predicated of Jehovah or the Lord, the angels do
not perceive anger, but either mercy, or the re
moval of evil from heaven. . . . That anger
in the Word is attributed to Jehovah or the Lord,
is because it is a most general truth, that all things
come from God, thus both evils and goods ; but
this most general truth, which infants, young peo
ple, and the simple, must receive, ought afterwards
to be illustrated, namely, by teaching that evils
are from man, but that they appear as from God,
and that it is so said, to the intent they may learn
to fear God, lest they should perish by the evils
which themselves do ; and afterwards may love
Him, for fear must precede love, that in love there
may be holy fear ; for when fear is insinuated into
love, it becomes holy from the holy of love, and
then it is not fear lest the Lord should be angry
and punish, but lest they should act against good
itself, because this will torment the conscience.
. . . The reason why by anger is meant clem
ency and mercy, is because all the punishments
of the evil exist from the Lord's mercy towards
the good, lest these latter should be hurt by tlie
evil ; but the Lord does not inflict punishments
upon them, but they upon themselves, for evils
and punishments in the other life are conjoined.
The evil inflict punishments on themselves princi
pally, when the Lord does mercy to the good, for
then their evils increase, and thence punishments ;
it is from this ground that instead of the anger of
Jehovah, by which are signified the punishments
of the evil, mercy is understood by the angels.
From these considerations it may be manifest,
what the quality of the Word is in the sense of the
letter, also what the quality of the truth divine is
in its most general sense or meaning, namely, that
it is according to appearances, by reason that man
is of such a quality, that when he sees and appre
hends from his sensual, he believes, and what he
does not see, neither apprehend from his sensual,
he does not believe, thus does not receive. Hence
it is, that the Word in the sense of the letter, is
according to those things which appear; neverthe
less in its interior bosom it contains a store of
genuine truths, and in its inmost bosom truth di
vine itself, which proceeds immediately from the
Lord, thus also divine good, that is the Lord Him
self. — A. C. 6997.

WRITINGS OF EMANUEL SWEDENBORG.

381

Revelations.
1873. All revelation is either from discourse
with angels through whom the Lord speaks, or
from perception. In regard to revelations being
either from perception, or from discourse with
angels through whom the Lord speaks, it is to be
known, that they who are in good and thence in
truth, especially they who are in the good of love
to the Lord, have revelation from perception ;
whereas they who are not in good and thence in
truth, may indeed have revelations, yet not from
perception, but by a living voice heard in them,
thus by angels from the Lord ; this latter revela
tion is external, but the former internal. The
angels, especially the celestial, have revelation
from perception, as also had the men of the most
ancient church, and some also of the ancient church,
but scarcely any one at this day ; whereas very
many have had revelations frdm speech without
perception, even who have not been in good, in like
manner by visions or by dreams : such were most
of the revelations of the prophets in the Jewish
church ; they heard a voice, they saw a vision, and
they dreamed a dream ; but inasmuch as they had
no perception, they were revelations merely verbal
or visual, without a perception what they signified.
For genuine perception exists through heaven from
the Lord, and affects the intellectual spiritually,
and leads it perceptibly to think as the tiling
really is, with an internal ' assent, the source of
which it is ignorant of; it supposes that it is in it,
and that it flows from the connection of things,
whereas it is a dictate through heaven from the
Lord, flowing into the interiors of the thought,
concerning such things as are above the natural
and sensual, that is concerning such things as are
of the spiritual world, or of heaven : from these
things it may be manifest, what revelation from
perception is. — A. C. 5121.
1874. I have been informed how the Lord spoke
with the prophets through whom was the Word.
He did not speak with them as with the ancients,
by an influx into their interiors, but by spirits who
were sent to them, whom the Lord filled with his
aspect, and thus inspired words, which they dictated
to the prophets ; so that it was not influx but dic
tation. And because the words came forth imme
diately from the Lord, therefore each of them was
filled with the Divine, and contains in it an internal
sense, which is such, that the angels of heaven
perceive them in a celestial and spiritual sense,
when men perceive them in a natural sense : thus
the Lord has conjoined heaven and the world by
the Word. How spirits are filled with the Divine
front- the Lord by aspect, has also been shown.
The spirit filled with the Divine from the Lord
knows not otherwise than that he is the Lord, and
that the Divine is what speaks, and this even until
he has done speaking; afterwards he perceives
and acknowledges that he is a spirit, and that he
did not speak from himself, but from the Lord.
Because such was the state of the spirits who
spake with the prophets, therefore also it is said
by them, that Jehovah spoke: the spirits also
called themselves Jehovah, as may be manifest,
not only from the prophetical, but also from the
historical parts of the Word. — H. H. 254.
Inspiration.
1875. The world, even the learned part of it,
has heretofore imagined that the historical rela
tions of the Word are merely histories, and infold
nothing deeper. It has indeed been maintained

that every iota is divinely inspired ; still, by this
form of speech, they meant no more than that
such historical facts were made known by revela
tion, and that certain tenets may be deduced from
them applicable to the doctrine of faith, and profit
able to those who teach and to those who are
taught; as also, that, in consequence of being
divinely inspired, the narratives have a divine force
on men's minds, and are operative of good, above
all other histories. But mere historical narratives,
considered in themselves, have little effect to
wards man's amendment ; nor are they of any use
in regard to eternal life, since in the other life
they are sunk in oblivion. Of what use for in
stance could it be, to know that Hagar was a ser
vant maid, and that she was given to Abram by
Sarai ? or to know the history of Ishinael, or even
that of Abram ? Nothing is necessary for souls,
in order to their entering into heaven, and enjoy
ing bliss, that is, eternal life, but what has relation
to the Lord, and is from the Lord. These are the
things to communicate which the Word was given :
and these are the things which the Word, in its
interiors, contains.
1876. Inspiration implies, that in all parts of the
Word, even the most minute, as well historical
as others, are contained celestial things which ap
pertain to love, or good, and spiritual things which
appertain to faith, or truth ; consequently, things
divine. For what is inspired by the Lord, de
scends from him through the angelic heaven, and
thus through the world of spirits, till it reaches
man, before whom it presents itself in such form
as the Word has in its letter ; which is altogether
different from that which belongs to it in its first
origin. In heaven there is not any worldly his
tory, but the whole is representative of things
divine, nor is any thing else there perceived ; as
may also be known from the acknowledged fact,
that the words there heard are unspeakable by
man : wherefore, unless the historical relations be
representative of things divine, and be thus celes
tial, they cannot possibly be divinely inspired. —
A. C. 1886, 1887.
1877. As to the Prophets, they wrote as the
spirit from the Divine dictated, for the very words
which they wrote, were uttered in their ears. —
A. C. 7054. (See also 1565.)
Miracles.
1878. As to what concerns prodigies and signs,
which are treated of in what now follows, it is to be
known that they were done amongst such as were
in external worship, and did not desire to be ac
quainted with internal. They also who were in
such worship were to be driven by external means :
hence it is that miracles were done amongst the
Israelitish and Jewish people, for they were solely
in external worship, and in no internal ; and also
external worship was what they .ought to be in,
when they were not willing to be in internal wor
ship, to the intent that in externals they might
represent holy things, and so communication might
be given with heaven, as by somewhat of a church,
for correspondences, representatives, and signifi
catives conjoin the natural world to the spiritual :
hence now it was, that so many miracles were
done amongst that nation. But amongst those
who were in internal worship, that is, in charity
and faith, miracles are not done, for they are hurt
ful to them, inasmuch as miracles compel to be
lieve, and what is of compulsion does not remain,
but is dissipated. The internal things of worship,
which are faith and charity, are to be implanted in

382

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

a free principle, for then they are appropriated,
and the things which are so appropriated remain ;
but the things which are implanted in a state of
compulsion, remain out of the internal man in the
external : for into the internal man nothing enters
except by intellectual ideas, which are reasons
[rationes], for the ground which there receives is
the rational illustrated : hence it is that no mira
cles are wrought at this day. That they are also
hurtful, may hence be manifest: for they drive
men to believe, and fix ideas in the external man
that it is so ; if the internal man afterwards denies
what miracles have confirmed, then an opposition
and collision of the internal and external man
takes place, and at length, when the ideas derived
from miracles are dissipated, there is effected a
conjunction of the false and the true, thus profa
nation. Hence it is evident, how hurtful miracles
are in this day in the church, in which the inter-'
nals of worship are discovered. These things are
also signified by the Lord's words to Thomas,
" Because thou hast seen Me, Thomas, thou hast
believed ; blessed are they who do not see, and
believe," John xx. 29 : so also they are blessed,
who do not believe by miracles. But miracles
are not hurtful to those who are in external wor
ship without internal, for with such no opposition
can be given of the internal and external man,
thus no collision, consequently no profanation.
That miracles do not contribute any thing to faith,
may be sufficiently manifest from the miracles
wrought amongst . the people of Israel in Egypt,
and in the wilderness, in that they had no effect
at all upon them : for that people, although they
so lately saw so many miracles in Egypt, af
terwards the Red Sea divided, and the Egyptians
overwhelmed therein, the pillar of the cloud going
before them by day, and the pillar of fire by night,
the manna daily showering down from heaven ;
and although they saw Mount Sinai in smoke, and
heard Jehovah thence speaking,*vith other mira
cles of a like kind; nevertheless, in the midst of
such things, they declined from all faith, and from
the worship of Jehovah to the worship of a calf,
Exod. xxxii. 1 to the end , hence it is evident
what is the effect of miracles. Still less would
be their effect at this day, when it is not acknowl
edged that there is any thing from the spiritual
world, and when every thing of the sort which
takes place, and which is not attributed to nature,
is denied : for a principle of denial universally
reigns against the divine influx and government
in the earths ; wherefore at this day the man of
the church, if he were to see the veriest divine
miracles, would first bring them down into nature,
and there defile them, and afterwards would reject
them as phantasms, and lastly would laugh at all
who attributed them to the Divine, and not to
nature : that miracles are of no effect, is also
evident from the Lord's words in Luke ; " If they
hear not Moses and the prophets, neither will they
be persuaded though one rose from the dead,"
xvi. 31. — A. C. 7290.
1879. A miracle is that which is effected by the
Lord, when any thing concerns 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 cooperative powers ; this is a miracle, and is
called the finger of God.
1880. 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 de
praved cupidity. Such miracles are also permit

ted, and they appear similar [to divine miracles]
in the external form [such as were performed by
the magicians of Egypt] ; but they have no inter- v
nal, and are not distinguished except by those
who are in faith in the Lord.
1881. Evil spirits study nothing more when
they are freed from bonds, than to pervert goods
into evil, and to imitate those things which be
long to heaven, and by such artificial imitations to
deceive minds : these are their principal studies,
because every one wishes to be lord. — S. D.
655-657. 1882. All the miracles which were done by the
Lord, always involved a Spiritual signification, and
hence were significative of things done to the
blind, the lame, the leprous, the deaf, the dead,
the poor, in an internal sense. Thence the mira
cles of the Lord were divine, as also were those
which were wrought in Egypt, in the wilderness,
and the others recorded in the Word. — A. C. 2383.
No one ought to be persuaded instantaneously
of the Truth.
1883. It is further to be known, that it is accord
ing to the laws of order, that no one ought to be
persuaded instantaneously concerning truth, that
is that truth should instantaneously be so con
firmed as to leave no doubt at all concerning it:
the r,eason is, because the truth which is so im
pressed, becomes persuasive truth, and is without
any extension, and also without any yielding ;
such truth is represented in the other life as hard,
and as of such a quality as not to admit good in it,
that it may become applicable. Hence it is, that
as soon as any truth is presented before good
spirits in the other life by manifest experience,
there is presently afterwards presented some oppo
site, which causes doubt ; thus it is given them to
think and consider whether it be so, and to collect
reasons, and so to bring that truth rationally into
their mind ; hereby the spiritual sight has exten
sion as to that truth, even to opposites : hence it
sees and perceives in understanding every qual
ity of truth, and hence can admit influx from
heaven according to the states of things, for truths
receive various forms according to circumstances.
This also is the reason why it was allowed the
magicians to do the like as what Aaron did ; for
thereby doubt was excited amongst the sons of
Israel concerning the miracle whether it was
divine, and thus opportunity was given them of
thinking and considering whether it was divine, /
and at length of confirming themselves that it was
so. — A.C. 7298. Doubts.
1884. Doubts cannot be removed within a short
time, on account of the fallacies of the senses,
which must first be dissipated, and on account of
the numberless unknown things, which must first
be known ; yea, that with those who are in a
negative [principle], that is, with whom a negative
[principle] universally reigns, doubts cannot in
any wise be removed, for with them one scruple
avails more than a thousand confirmations ; for
one scruple is as a grain of sand placed near be
fore the pupil of the eye, which, although it is
single and small, nevertheless takes away all the
sight. But they who are in the affirmative, that
is, with whom the affirmative universally reigns,
reject the scruples from fallacies which are con
trary to truths, and if there are any things which
they do not comprehend, these they cast aside, and
say that they do not as yet understand them, and

WRITINGS OF EMANUEL SWEDENBORG.

383

still they remain in the faith of truth.
6479.

¦A. C.

Man regarded and governed by his End
proposed.
1885. Whatever has the supreme rule in the mind,
communicates its influence to all the thoughts,
yea, to the minutest particulars of the thoughts.
1886. Howsoever a man's thoughts and actions
are modified, which may be in innumerable ways,
provided the end proposed be good, they also- are
all good ; but if the end be evil, they are all evil :
the end proposed is that which rules in every
particular thing that a man thinks and does. The
angels attendant on man, being angels of the
Lord, rule and govern nothing appertaining to
man but his. ends ; and when they govern these,
they govern also his thoughts and deeds, since
all the thoughts and deeds are dependent on the
end. The end proposed by man is his very life,
and all that he thinks and does derives life from
it, because, as just observed, they are dependent
upon it : wherefore, as is the end proposed, such
is the life of man. The end is nothing but the
love ; for it is not possible that man should regard
any thing as an end but what he loves. He
whose thoughts and actions are at variance, still
has for his end that which he loves ; and even in
his hypocrisy and deceit there is an end proposed,
which is self-love, or the love of the world, and
the delight of life thence derived. Hence every
one may conclude, that such as a man's love is,
such is his life. — A. C. 1316, 1317.
Spirits know our Thoughts.
1887. I imagined, like other people, before I
was instructed by living experiences, that it was
absolutely impossible for any spirit to know what
was in my memory, and in my thought, those things
being solely with myself, and concealed : but I
can assert, that spirits, who are with man, know
and observe the minutest particulars of his mem
ory and thoughts, and this more clearly than man
himself does ; and that angels know and observe
the, very ends, how they bend themselves from
good to evil, and from evil to good, and many
more things than man knows, as those things
' which he has immersed in delights, and thereby
as it were in nature, and natural propensities, and
when this is done, they no longer appear, because
he no longer reflects upon them. Let not man
therefore any longer believe, that his thoughts are
concealed, and that he must not "give an account
of his thoughts, and of his actions according to
the quantity and quality of the thoughts which were
in them ; for actions have their quality from the
thoughts, and'thoughts have their quality from the
ends.— A. C. 2488.
1888, The angels of heaven, and also the spirits
under the heavens, know nothing of man, no more,
indeed, than man knows of them, because the state
of spirits and angels is spiritual, and the state of
men is natural, which two states are consociated
solely by correspondences, and consociation by
correspondences does indeed cause them to be
together in affections, but not in thoughts, where
fore one does not know any thing of the other, that
is, man does not know any thing of the spirits with
whom he is consociated as to affections, nor do
spirits know any thing of man, for that which is
not in the thought, but only in the affection, is not
known, because it does not appear or is not seen.
The Lord alone knows the thoughts of men. —
A. R. 943.

Note. — To remove the apparent discrepancy between the last
two quoted passages, it may be well to observe that Swedenborg
uniformly states that spirits know not that they are wilh man,
except when they speak with him ; only angels of the Lord
know that they are with man. When spirits are with man, except
whenthey speak with him, they think that they are with spirits in
their world, they are not generally conscious of any other world
than their own. (See 936, 953, 954, 877.) Hence, then, although
they know the thoughts of man, as is most particularly stated
in the firsr passage, yet, in consistency with that passage, they do
not know them as the thoughts of men in the body — in the nat
ural world. This may account for the statement in the second
passage above, that neither angels nor spirits know any thing of
man, no more than man knows of them, being consociated only
by correspondences, which causes them to be together by affec
tions, but not by thoughts ; and that the Lord alone knows the
thoughts of men. And yet it is said that " angels of the Lord
know that they are with men," and also spirits, when they speak
with men ; and hence it may be concluded that angels, and spir
its too, occasionally, must know the thoughts of men. If the
above suggestions, therefore, do not fully remove the apparent
discrepancy, probably Swedenborg had reference in the latter
passage to that full and entire knowledge of the thoughts of men,
which the Lord alone only knows. (See 2080.) — Compiler.
Spirits are informed by Men.
1889. 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.
1890. And in like manner by other men, al
though they are ignorant of it-; [a fact] which was
made evident to me from many things that hap
pened to me before I conversed with spirits ; and
if I were to reflect upon every thing which oc
curred then, I should be sufficiently confirmed
therein, arid I could confirm all others by experi
ence alone. Although this, in like manner, is ef
fected 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 of the
Lord. 1891. 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
moment, they are in the faculty of learning; it is
otherwise with man, who must be instructed from
infancy. — & D. 821-823.
Evil Attempts of Spirits during Man's Sleep.
1892. Evil spirits have the greatest and most
burning desire to infest and assault man during
sleep ; but he is then particularly under the Lord's
keeping ; for love never sleeps. The spirits who
infest are miserably punished. I have often heard
their punishments, so often that I cannot enumerate
the particular times : they consist in discerptions
under the heel of the left foot, continued sometimes
for hours together. Sirens, who are interior witches,
are they -who particularly beset man during night,
when they endeavor to infuse themselves into his
interior thoughts and affections ; but they are con
stantly driven away by angels from the Lord, and
are at length deterred from such attempts by most
grievous punishments. They have at times dis
coursed with others during night, in all respects
as from me, in a speech like mine, so like that it
could not be distinguished, suggesting filthy things,
and persuading falsities. I was once in a most
sweet sleep, in which I had no sensation but of de
lightful rest ; when I awoke, certain good spirits
began to chide me for having infested them, so
cruelly, as they said, that they supposed themselves
to be in hell ; the blame of which they laid upon
me. To whom I replied, that I knew nothing
about the matter, but that I had slept most quietly,
so that it was impossible I could have been trou
blesome to them. Being amazed at this, they per
ceived at length that it had been effected by the
magical arts of Sirens. The like was also shown

384

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

me afterwards, that I might know the nature and I
quality of the Sirens. They consist chiefly of such
of the female sex, as in the life of the body had
studied by interior artifices to allure to themselves
male companions, insinuating themselves by things
external, using every method of engaging men's
minds, entering into the affections and delights
of every one, but with an evil end, especially to
gain influence and dominion. It was _given me to
perceive their interiors, and to discern how filthy
they are, and how polluted with adulteries and
hatreds. It was also given me to perceive how
strongly operative their sphere is. — A. C. 1983.
1893. One night, on awaking, I heard some
spirits about me, wbo were desirous to insnare me
in my sleep ; and after a little while I had a dis
mal dream. On again awaking, I was much sur
prised to see suddenly present certain chastising
spirits, who inflicted terrible punishment on those
who had endeavored to insnare me whilst asleep,
by clothing them, as it were with visible bodies,
having corporeal senses, and then torturing them
by violent collisions of the parts in all directions,
attended with pangs owing to the struggles there
by occasioned. The chastising spirits desired to
kill them if they could, they being principally
sirens, and this added greatly to their violence.
Wondering that they were so severely punished,
I perceived that it was because their crime was of
so enormous a kind, arising from the necessity
there is that man should sleep in safety, since
otherwise the human race must necessarily perish.
I was also made aware that the same thing occurs,
although man is ignorant of the fact, in reference
to others, whom these spirits endeavor by their
artifices to assault during sleep ; for unless it be
given to converse with spirits, being with them
by internal sense, it is impossible to hear, and
much more to see such things, notwithstanding
they happen alike to all. The Lord is particularly
watchful over man during sleep. — A. C. 959.
1894. It was once foretold me, before I went to
sleep, that there were some who were conspiring
against me, with intent to kill me by suffocation,
but I did not at all attend to their threats, because
Iwas protected by the Lord, and therefore I fell
asleep without apprehension ; but being awakened
at midnight, I was made very sensible that I did not
respire from myself, but from heaven, for the res
piration was not my own, but still I respired. — A.
C. 3891. "
Magic, Sorcery, and Enchantments.
] 895. By the Egyptians, the representatives and
significations of the Ancient church, which church
had also existed among them, were turned into
magic. For by the representatives and significa
tives of the church at that time there was commu-
cation with heaven, which communication was
with those who lived in the good of charity, and
with some of them was open: but with those who
did not live in the good of charity, but in things
contrary to charity, open communication was some
times given with evil spirits, .who perverted all the
truths of the church, and therewith destroyed
goods, whence came magic : this may likewise be
manifest from the hieroglyphics of the Egyptians,
which they also employed in sacred things, for by
them they signified spiritual things, and perverted
divine order. Magic is nothing else but the per
version of order, and especially is the abuse of
correspondence. — A. C. 6692.
1896. By sorcerers, in the Word, are signified
those who pervert the laws of Divine order. That

sorcery and magic are nothing else, may be mani
fest from sorcerers, and especially in the other life
where they abound : for they who in the life of the
body have practised cunning, and have contrived
various arts of defrauding others, and at length in
consequence of success have attributed all things
to their own proper prudence, they in the other life
learn things magical, which are nothing else than
abuses of divine order, especially of . c6rrespond-
ence. For it is according to divine order that all
and single things correspond, as for example, the
hands, the arms, the shoulders, correspond to
power, and thence also a staff has the same cor
respondence ; therefore they form to themselves
staffs, and also representatively set the shoulders,
the arms, and the hands, and thereby exercise
magical power ; so in a thousand and a thousand
other instances. The abuse of order and of cor
respondences is, when those things which are of
order are not applied to good ends, but to evil
ends, as to the end of ruling over others, and to
the end of destroying, for the end of order is sal
vation, thus to do good to all.
1897. By sorceries and enchantments, when
mentioned in the Word, are also signified the art
of presenting falses that they may appear as truths,
and of presenting truths that they may appear as
falses, which is effected principally by fallacies.
Such is the signification of the passage, " By thy
enchantments were all nations seduced," Rev. xviii.
23 ; speaking of Babylon. Hence now it may be
known, what is signified by the sorceries which
were to be cut off from the land, namely, the arts
of presenting truths as falses, and falses as truths ;
these arts also correspond to the fantasies, whereby
the evil in the other life present before the eyes
things beautiful as ugly, and things ugly as beau
tiful ; which fantasies are also a species of sorce
ries, for they are also abuses and perversions of
divine order. — A. C. 7296, 7297.
1898. In ancient times, various kinds of infernal
arts, called magic, were in use, of which some are
recounted in the Word (as in Deut. xviii. 9^-11);
amongst them were also enchantments, whereby
they induced affections and pleasures which an
other could not resist ; this was effected by sounds-
and tacit voices, which they either produced or
muttered, and which, by analogous correspond
ences, had communication with the will of another,
and excited his affection, and fascinated him, to
will, think, and act in a certain manner. Such
enchantments the prophets were skilled in, and also
used, by which they excited good affections, hear
ing, and obedience, and these enchantments are
mentioned in a good sense in the Word (Isaiah
iii. 1-3, 20 ; xxvi. 16 ; Jer. viii. 17 ; and in David,
Psalm lviii. 4, 5). But inasmuch as by such
speeches and mutterings, evil affections were ex
cited by the evil, arid thus enchantments were
made magical, therefore they are also recounted
among the magical arts, and severely prohibited
(Deut. xviii. 9-1 1 ; Isaiah xlvii. 9, 12 ; Rev. xviii.
23; xxii. 15).— A. E. 590.
1899. By witchcraft [veneficium] is signified
nearly the same as by incantation, and incantation
signifies such persuasion, that the person persuaded
is rendered incapable of perceiving any otherwise :
such kind of persuasion exists with certain spirits,
whereby they as it were obsess the understanding
of another, and suffocate the faculty of perceiving ;
and whereas the simple good in the Babylonish na
tion are so compelled and persuaded to believe and
act according to what the monks tell them, there
fore it is here said that they were seduced by their

WRITINGS OF EMANUEL SWEDENBORG.

385

witchcraft The like is signified hy the incanta
tions mentioned in Isaiah (chap, xlvii. 9, 12) ; where
Babylon is treated of; likewise in David (Psalm
lviii. 5, 6). Incantation is also mentioned among
the arts of magic, prohibited to the sons of Israel
(Deut. xviii. 10, 11). — AE. 1191.
Egyptian Hieroglyphics.
1900. It is commonly known, that in Egypt,
there were hieroglyphics, and. that they were tor
scribed on the columns and walls of the temples
and other buildings ; it is acknowledged, however,
that at this day, no one is able to determine their
signification. Those hieroglyphics were no other
than the correspondences between the spiritual and
the natural, to which science, the Egyptians more
than any people of Asia, applied themselves, and
according to which, the very early nations of Greece
formed their fables ; for this, and this only, was the
most ancient style of composition. — Letter to Dr.
Hartley. The Frogs of Egypt.
1901. Frogs denote ratiocinations from falses;
this signification of frogs is not only from their
croaking, but also from their abiding in marshy
and putrid lakes, by which also are signified infer
nal falses : for they who ratiocinate from falses
against divine truths, have their abode in hells,'
which appear like marshes and stagnant waters
giving a fetid smell, and they who are therein,
when they are viewed by the light of heaven, ap
pear like frogs, some in a greater, and some in a
lesser form, according to the elation of mind aris
ing from ratiocination more or less acute ; they are
also more or less unclean, according as their rati
ocinations against divine truth are more or less in
terior and dignified. That frogs signify ratiocina
tions from mere falses against divine truths, may
appear from the miracle of the frogs in Egypt; for
by all the miracles there performed, are signified
the plagues or evils, with which they are affected
after death, who, by the scientifics of the natural
man, fight against spiritual goods and truths, and
endeavor to destroy them. That by frogs are there
signified reasonings of the natural man from falses
.against the truths of the spiritual man, is evident
from the description of that miracle in Moses :
" That He caused the river to bring forth frogs in
abundance, and they went up and came into the
house of Pharaoh, and into his bed chamber, and
upon his bed, and into the house of his servants,,
and of his people, and into the ovens and the
tneading troughs. And that after they were dead,
-hey were gathered into heaps, and the land stunk "
(Exod. vii. 27-29; chap. viii. 1-10). Likewise
in David : " He turned their waters into blood, and
slew their fish, he caused frogs to come forth upon
their lands, into the chambers of their kings"
(Psalm cv.29, 30) : treating concerning the plagues
in Egypt : by the waters turned into blood are sig
nified truths falsified ; by the fishes that were slain
are signified the scientific truths and knowledges
of the natural man, that they perished :_ by the
frogs coming forth upon the land, are signified the
reasonings of the natural man from falses ; the
chambers of the kings signify interior truths,
which they perverted by such reasonings, inner
chambers denoting the interiors, and kings denot
ing truths ; similar things are signified by the frogs
coming up into the house of Pharaoh, into his
bed chamber, and his bed. From these considera
tions it is now evident what is signified by the
three unclean spirits like frogs, which came forth
49

out of the mouth of the dragon, of the beast, and
of the false prophet— A. E. 1000.
Naturalism,
1902. At this day, naturalism has nearly in
undated the church, and can only be shaken off by
means of rational arguments whereby man may
see that a thing is so. Naturalism arises from
thinking concerning things divine from things
proper to. nature only, which are matter, space, and
time ; the mind which inheres in such things, and
is not willing to believe any thing but what it un
derstands, cannot do otherwise than blind its un
derstanding, and from the darkness in which it
immerses it, falls into a negation of the Divine
Providence, and thence of omnipotence, omni
presence, and omnisciende, when nevertheless
these things are altogether as religion teaches, as
well within nature as above it, but they cannot be
comprehended in the understanding, unless spaces
and times are removed from the ideas of its thought:
for these have place in some manner or other in ev
ery idea of thought, and unless they are removed,.
man cannot think otherwise than that nature is all,
that it is from itself, and that life is, from it, and
hence that the inmost principle of nature is what
is called God, and that all besides is ideal. I
know that such persons will also wonder to hear,
that any existence can be given where there is
neither time nor space ; and that the Divine [prin
ciple] itself is without time and space, and that
spiritual beings are not in them, but only in ap
pearances of them, when notwithstanding divine
spiritual things are the very essences of all things,
which have existed and which do exist, and natu
ral things without them are as bodies without a soul,
which become carcasses. Every man who makes
himself a naturalist by thoughts from nature, re
mains also such after death, and calls all things,
which he sees in the spiritual world, natura], be
cause they are similar ; still however such persons
are illustrated and taught by angels that they are
not natural, but that they are appearances of things
natural : they are also convinced so as to affirm
that it is so ; but still they relapse, and worship
nature as in the world, and at length separate them
selves from the angels, and fall into hell, nor can
they be taken out thence to eternity ; the reason
is, because they have not a spiritual soul, but
only a natural one, such as appertains to beasts,
with the faculty however of thinking and speaking,
because they were born men. Now whereas the
hells are filled with such at 'his day, more than
before, it is of importance that such dense dark
ness arising from nature, which at this day crowds
and bars up the thresholds of men's understanding,
be removed by rational light derived from spirit
ual.— A.E. 1220.
The Image of God as destroyed in Man.
1903. The image of God and the likeness of
God are not destroyed with man, but are as de
stroyed ; for they remain implanted in his two
faculties, that are called rationality and liberty,
which are much treated of above : they became
as destroyed, when man made the receptacle of the
divine love, which is his will, the receptacle of the
love of self, and the receptacle of the divine wis
dom, which is .his understanding, the repeptacle
of his own intelligence : thereby he inverted the
image and likeness of God, for he turned away
those two receptacles from God, and turned them
round to himself: hence it is, that they are closed
above, and open below, or that they are closed

386

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

Defore and open behind, when yet by creation
they were open before and closed behind ; and
when they are opened and closed thus inversely,
hen the receptable of love or the will receives
jiflux from hell or from ¦ its proprium ; in like
manner the receptacle of wisdom or the under
standing. Hence arose in the churches the wor
ship of men in place of the worship of God,
and worship from the doctrines of falsity in place
of worship from the doctrines of truth ; the latter
from their own intelligence, and the former from
the love of self. From these things it is manifest,
that religion in process of time decreases and is
consummated by the inversion of the image of God
with man.— D. P. 328. The Fall.
1904. With the man of the Most Ancient Church,
whatever he saw with his eyes gave rise to some
celestial idea, and thus with him all things, both
in general and in particular, seemed to possess
vitality. Hence it may appear that his divine wor
ship was exclusively internal, and in no respect
external. When, however, the church was on the
decline, as with his posterity, and when their per
ception or. communication with heaven began to
cease, then another state of things commenced.
Men no longer perceived from the objects of sense
what was celestial, but what was worldly, and this
in proportion to the diminution of their perception ;
until at length, in the last posterity immediately
preceding the flood, they recognized nothing in
sensible objects but what was worldly, corporeal,
and terrestrial. Thus heaven became separated
from man, he ceasing to have any but the remotest
communication therewith ; and, at the same time,
a communication being opened with hell, he de
rived thence his general idea, that which, as was
observed, modifies every particular impression. In
this state, when any celestial idea presented itself,
it was as nothing to them, so that at length they
were unwilling even to allow that any thing spirit
ual and celestial existed. Thus the condition of
man became changed, yea, inverted  A- C. 920.
Nothing Divine in Man,
1905. Because the finite has not any thing of the
Divine in itself, therefore there is not any thing
such, not even the least, in man or angel as his ;
for man and angel is finite, and only a receptacle,
in itself dead : his living principle is from the pro
ceeding Divine conjoined to him by contiguity,
which appears to him as his. — D. P. 57.
Good from Man compared with good from
the Lord.
' 1906. Good exists from a contrary origin, when
from man, not from the Lord. For the Lord is good
itself, consequently He is the source of all good ;
the good which is from Him has in it what is Di
vine, thus it is good from the inmost and from the
first esse ; but the good which is from man is not
good, because man of himself is nothing but evil,
hence the good which is from him is in its first es
sence evil, although in the external form it may
appear as good. The case herein is like that of
flowers which are painted on a tablet, in compari
son with flowers which grow in a garden; the
latter flowers are beautiful from inmosts, for the
more interiorly they are opened, the more beauti
ful they are, but the flowers painted on a tablet
are beautiful only in the external form, and as to
the internal they are nothing but clay and a heap
of terrestrial parts lying in confusion ; which the '.
Lord also teaches when He says, " Solomon in all

his glory was not arrayed like one of the< lilies of
the field," Matt. vi. 29. Such is the case with
good which is from man, and with good which is
from the Lord: that those goods differ so much
one from the other, cannot be known to man, be
cause he judges from externals; but the angels
perceive well whence the good with man is de
rived, and hence what is its quality: the angels
with man are and as it were dwell in good from
the Lord, and they cannot be in good from man,
but remove themselves from it as far as possible,
for from the inmost it is evil : for good from the
Lord has heaven in it, it being in image a form of
heaven, and having stored up in its inmost the
Lord Himself, for in all good which proceeds from
the Lord there is a resemblance of Himself, and
hence a resemblance of heaven ; but in the good
which is from man there is a resemblance of man,
and whereas man of himself is nothing but evil,
there is a resemblance of hell : so great is the dif
ference between good from the Lord, and good
from man. — A. C. 8480.
Hereditary Evils in Children distinguished
by Colors.
1907. 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 attempered [with the
light], assume beautiful appearances, as in the
case of infants in heaven. — S. D. 1311.
The Love of Rule.
1908. Inasmuch as in the Christian world the
love of rule and the love of riches universally pre
vail, and these loves at this day are so deeply in
rooted, that their power of seduction is not attended
to, it is of moment that their quality should be dis
covered and made known. They seduce every
man who does not shun evils because they are
sins, for he who does not thus shun evils, does not ¦
fear God, wherefore he remains natural ; and inas
much as the loves proper to the natural man are
the love of rule and the love of riches, therefore
he does not see with interior acknowledgment what
is the quality of those loves in himself: he does
not see unless he be reformed, and he is reformed
only by combat against evils ; it is believed, that
he is reformed by faith, but the faith of God has no
place with man until he fights against evils. When
man is thus reformed, then light from the Lord
through heaven, flows in, and gives him the affec
tion, and also the faculty of seeing what the qual
ity of those loves is, and whether they have rule
with him, or are subservient, thus "whether they
are in the first place with him, and make as it
were the head, or are in the second place, and
make as it were the feet ; if they have rule and
are in the first place, they then seduce, and be
come curses, but if they are subservient and in the
second place, they then do not seduce, and become
blessings. I .can assert, that all with whom the
love of rule is in the first place, are inwardly dev
ils. This love is known from its delight, for it
exceeds every delight of the life of men ; it exhales
continually from hell, and the exhalation appears
as a fire of a great furnace, and enkindles the
hearts of men, whom the Lord does not protect ;

WRITINGS OF EMANUEL SWEDENBORG.

387

the Lord protects all who are reformed. Still the
Lord leads them, but in hell ; yet only by exter
nal bonds, which are fears on account of the pen
alties of the law, and the loss of reputation, of
honor, of gain, and of the pleasures thence derived ;
He also leads them by remunerations in the world ;
nor can He bring them out of hell, because the
love of rule does not admit internal bonds, which
are the fear of God, and the affections of good and
truth, by which the Lord leads all, who follow Him,
to heaven and in heaven. — A. E. 1189.
1909. It has been given me to be sensible what
and how great is the delight of the love of ruling
from the love of self: I have been led into it for
the sake of becoming acquainted with it ; and it
was such that it exceeded -all the delights which
there are in the world ; it was a delight of the
whole mind, from its inmost things to its ultimates ;
but in the body it was not felt otherwise than as a
pleasure and willingness in the swelling breast :
and it was also given to feel that from that delight,
as from a fountain, spring forth the delights of all
evils, as of committing adultery, of revenging, of
defrauding, of blaspheming, and in general of
doing evil. — D. P. 215.
Remarkable Relation concerning the Love of
Rnle.
1910. When I was meditating on these things,
it was said to me by an angel from the Lord, " Now,
now, you will see, and from sight be confirmed,
what that infernal love is." And then on a sudden
the earth opened itself, on the left hand, and I saw
a devil ascending from hell, who had on his head
a square cap pressed down over the forehead even
to the eyes ; his face full of pimples as of a burn
ing fever; his eyes fierce, his breast swelling into
a rhombus ; from his mouth he belched forth smoke
like a furnace ; his loins were completely ignited ;
instead of feet he had long ancles without flesh,
and from his body there was exhaled a foul and
stinking heat On seeing him I was terrified, and
cried to him, " Do not come here ; tell whence you
are." And he replied, with a hoarse voice, " I am
from the lower regions, and there in a society with
two hundred, which is the most supereminent of
all societies. There we all are emperors of em
perors, kings of kings, dukes of dukes, and princes
of princes ; no one there is barely an emperor, nor
barely a king, a duke and a prince. We sit there
upon thrones of thrones, and thence send forth
mandates into all the world and beyond." Then I
said to him, " Do you not see that you are insane
from the fantasy of supereminence ? " And he
answered, " How can you talk so ! because we ab
solutely seem to ourselves, and also are acknowl
edged by our companions, as such." On hearing
this, I did not wish to say again, " You are insane,"
because he was insane from fantasy. And it was
given me to know that that devil, when he lived in
the world, was only the steward of a certain house ;
and that then he was so elated in spirit, that he
despised all the human race in comparison with
himself, and indulged the fantasy that he was of
more dignity than a king, and even than an em
peror; in consequence of which pride, he had
denied God, and accounted all the holy things of
the church as of no importance for him, but as
something for the stupid common people. At
length I asked him, " How long do you two hun
dred there, thus glory among yourselves ? " He
said, " Forever ; but that those of us who torture
others on account of denying supereminence, sink
down ; for it is lawful for us to glory, but not to do

evil to any one." I asked again, " Do you know
what is the condition of those who sink down ? "
He said, " They sink down into a certain prison,
where they are called viler than the vile, or the
most vile, and where they labor." Then I said to
that devil, " Beware, then, lest you also sink down,"
1911, After this the earth again opened itself, but
to the right ; and I saw another devil rising up, upon
whose head there was, as it were, a mitre encom
passed with folds as of a snake, the head of which
rose up from the top; his face was leprous from
the forehead to the chin, and also both of his hands ;
his loins were naked and black as soot, through
which appeared a dusky fire as of a fire hearth ;
and the ankles of his feet were like two vipers.
The former devil, seeing this, cast himself upon
his knees and adored him. I asked, " Why so ? "
He said, " He is the God of heaven and earth, and
he is omnipotent." And then I asked him, " What
do you say to this ? " He answered, " What shall
I say ? I have all power over heaven and hell ;
the lot of all souls is in my hand." And I again
asked, " How can he who is emperor of emperors,
submit himself thus, and you receive adoration ? "
He answered, " He is still my slave. What is an
emperor in the sight of God ? In my hand is the
thunderbolt of excommunication." And then I
said to him, "How can you be so insane ? You
were in the world only a priest ; and because you
labored under the fantasy that you had the keys,
and thence the power of binding and loosing, you
worked up your spirit to this degree of madness,
that you now believe that you are God himself."
At this being indignant, he swore that he was,
" and that the Lord had not any power in heaven,
because He has transferred it all to us. We have
only to give command, and heaven and hell obey
with reverence. If we send any one to hell, the
devils, immediately receive him, and so do the an
gels him whom we send to heaven." I asked fur
ther, " How many are there of you in your soci
ety ? " He said, " Three hundred, and we all there
are gods, but I am the god of gods." After this the
earth opened under the feet of both, and they sunk
down deep into their hells ; and it was given me to
see, that, under their hells, there were workhouses,
into which those would fall who do harm to others ;
for to every one in hell is left his fantasy, and also
his glorying in it, but it is not lawful to do evil to
another. The reason that they are such there, is
because man then is in his spirit, and the spirit,
after it is separated from the body, comes into the
full liberty of acting according to its affections
and the thoughts thence. Afterwards it was given
to look into their hells ; and the hell where the
emperors of emperors and kings of kings were,
was full of all uncleanness, and they seemed like
various wild beasts with fierce-looking eyes : and
also in the other hell, where were the gods and the
god of gods ; and in this there appeared direful
birds of night, which are called ochim and ijim,
flying around them ; the images of their fantasy
thus appeared to me. Hence it was manifest what
political self-love is, and what ecclesiastical self-
love is ; that this is, that they wish to be gods, but
that, that they wish to be emperors ; and that they
thus wish, and also aspire after what they wish
for, so far as the reins are given to those loves. —
T. C. R. 661. Sphere of Self-love.
1912. When this is man's ruling principle, it
communicates its influence to all his thoughts,,
yea, to the minutest particulars of his thoughts j

388

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

as is universally the case with whatever has the
supreme rule in the mind. This does not ap
pear so manifestly in the life of the body, as in
the other life : there a man's ruling principle mani
fests itself by a certain sphere, which is perceived
by all around him ; and this sphere, exhaling, as
it does, from every particular'of his constitution,
is of the same nature and quality as himself. The
sphere of a person who regards himself in all
things, appropriates to itself, and, as it is there
said, absorbs every thing which favors him ; conse
quently, it absorbs all the delight of the spirits
around him, and destroys all their freedom: it
becomes unavoidable, therefore, that such a one
should be separated from their society. — A. C.
1316. The Universals of Hell and Heaven.
1913. The universals of hell are three, but these
are diametrically opposite to the universals of
heaven. The universals of hell are these three
loves — the love of ruling from the love of self,
the love of possessing the goods of others from
the love of the world, and scortatory love. The
universals of heaven opposite to those, are these
three loves — the love of ruling from the love of
use, the love of possessing the goods of the world
from the love of doing uses by them, and truly
conjugial love. — T. C. R. 661.
Difference Between the Regenerate and
Unregenerate.
1914. With the regenerate man there is a con
science of what is good and true, and he does
.good and thinks truth from conscience ; the good
which he does being the good of charity, and the
¦truth which he thinks the truth of faith. The un
regenerate man has no conscience, or if any, it is
not a conscience of doing good from a principle of
charity, and of thinking truth from a principle of
faith, but from some love or other regarding him-
.-self or the world, wherefore it is a spurious or
tfalse conscience. With the regenerate man there
iis joy when he acts according to conscience, and
;anxiety when forced to do or think contrary to it ;
Ibut it is not so with the unregenerate, for in many
iinstances he does not know what conscience is,
imuch less what it is to do any thing either accord-
ling or contrary to it, he doing only what favors,
¦and thus gratifies his own loves, as to act contrary
thereto occasions anxiety. The will and under
standing are renewed with the regenerate man,
and constitute his conscience, or in other words
are in that conscience, by which the Lord operates
the good of charity and the truth of faith with him.
The unregenerate man, however, is destitute of
will, having, lust in its stead, whence comes a
proneness to every evil ; neither is there under
standing, but ratiocination, and hence a tendency
to whatever is false. With the regenerate man
there is a celestial and spiritual life ; his capacity
of thinking and understanding what is good and
true being derived from the life of the Lord through
the remains, of which we spoke above, and hence
he has the faculty of reflection ; but the unregen
erate man possesses only corporeal and worldly
life. With the regenerate the internal man has
'the dominion, the external being obedient and
submissive ; but with the unregenerate the exter
nal man rules, the internal being quiescent, as if it
had no existence. The regenerate man knows, or
has a capacity of knowing on reflection, what the
internal man is, and what the external ; but of
.these the unregenerate man is altogether ignorant,

nor can he know them although he reflects, since
he is unacquainted with the good and truth offaith
originating in charity. Hence may be seen what
is the quality of the regenerate, and what of the
unregenerate man, and that they differ from each
other like summer and winter, and light and dark
ness; wherefore the regenerate is a living, but
the unregenerate a dead man. — A. C. 977.
The Mountains of Ararat.
1915. " And the ark rested in the seventh month,
on the seventeenth day of the month, upon the
mountains of Ararat." Gen. viii. 4. That the
mountains of Ararat represent light, may appear
from the signification of a mountain, as denoting
the good of love and charity, and from that of
Ararat, as meaning light, and indeed the light of a
regenerate person. New light, or the first light of
the regenerate, never derives its existence from
the knowledges of the truths of faith, but from
charity. The truths offaith are like rays of light,
love or charity being like flame; and the light of
him who is being regenerated does not arise from
the truths of faith, but from charity, the truths of
faith being the rays of light thence emitted. Thus
it is manifest that the mountains of Ararat signify
such light. This is the first light perceived after
temptation, and being the first, it is obscure,, and
is called lumen, not lux*
1916. Hence, then, it may appear, that this verse
in the internal sense signifies that the spiritual
man is a holy rest, in consequence of being en
dowed with new intellectual light derived from
charity. These truths are perceived by the angels
in a variety so wonderful, and an order so delight
ful, that could man but obtain a single such idea,
it would open to him thousands and thousands of
others in an increasing ratio, of so exalted a char
acter as to be utterly indescribable. Such is the
Word of the Lord in its internal sense throughout,
even when it appears in the letter to be an unpol
ished historical relation ; as when it is here said,
that " the ark rested in the seventh month, on the
seventeenth day of the month, upon the mountains
of Ararat."— A. C. 854, 855.
Delight of doing good without a Recompense.
1917. Very few at this day know, that in doing
good without a view to recompense, there is heav
enly happiness : for they do not know that there
is any other happiness than to be advanced to hon
ors, to be served by others, to abound in riches,
and to live in pleasures ; they are deeply ignorant
that above those things there is a happiness, which
affects the interiors of man, thus that there is a
heavenly happiness, and that this happiness is the
happiness of genuine charity : inquire of the wise
of this day, whether they know that this is heav
enly happiness. Hence also it is, that some reject
good works, believing that they cannot have place
with any one, without a view to merit by them ;
for they do not know, that they who are led of the
Lord, are desirous of nothing more than to do
good works, and that they think of nothing less
than of meriting by them ; for this is in the new
will, which is given by the Lord to those who are
regenerated, inasmuch as that will is the Lord's
with man.  4. C. 6392.
1918. They who in heaven are in genuine mutu
al love, when they perform uses, and do good to
* Lux is employed by the author to denote full and perfect
light, lumen that which is comparatively faint and obscure ; the
former to express the light of the spiritual, the latter that of the
natural man, or of him in whom regeneration has only just
commenced.

WRITINGS OF EMANUEL SWEDENBORG.

389

others, are in such joy and happiness, that they
seem to themselves then first to be in heaven ; this is
given them by the Lord, to every one according to
uses ; but this happiness vanishes, as soon as they
think of recompense, for thought concerning rec
ompense, when yet they are in recomnense itself,
renders that love impure and perverts it ; the reason
is, because then they think of themselves, and not
of the neighbor, namely, that' they may render
themselves happy, but not others, unless so far as
they are happy themselves : thus they convert love
towards the neighbor into love towards themselves,
and so far as they do this, so far the joy and hap
piness from heaven cannot be communicated to
them, for they concentre the* influx of what is hap
py from heaven in themselves, nor do they transmit
it to others, and they are like to objects, which do
not remit the rays of light, but absorb them ; the
objects which remit the rays of light, appear in
light, and glow, but those which absorb, appear
opaque, and do not glow at all, wherefore they who
are of this description, are separated from angelic
society, as they who have nothing in common with
heaven. — A. C. 6388.
1919. When an angel does good to any one, he
communicates also to him his own good, satisfac
tion, and blessedness, and this with the mind that
he wills to give to another every thing, and to re
tain nothing: when he is in such communication,
then good flows in with satisfaction and blessed
ness to him in a much greater degree than he
gives, and this continually with increases. But as
soon as the thought occurs, that he wills to com
municate what he has to the intent that he may
obtain that influx of satisfaction and blessedness
in himself, the influx is dissipated ; and still more so,
if any thing presents itself of thought concerning
recompense from him to whom he communicates
his good. This it has been given to know from
much experience. Hence also it may be man
ifest, that the Lord is in every single thing ; for
•the Lord is such that He wills to give Himself to
all, hence satisfaction and blessedness are in
creased with those, who become images and like
nesses of Him. — A. C. 6478.
Internal Blessedness hardly perceptible in this
Life.
1920. The blessedness of the celestial affec
tions, which are of love to the Lord and charity
towards the neighbor, cannot easily be described,
by reason that it is internal and seldom manifests
itself with any one in the body, thus seldom to
the sense. For man, during his life in the body,
has a distinct sensation of those things which ex
ist in the body, but a very obscure one of those
which exist in his spirit, for worldly cares, whilst
man is in the body, are an impediment. The
blessedness of the affections cannot flow in so
far as into the sense of the body, unless natural
and sensual things be reduced to agreement with
interior things, and even then only obscurely, as
a tranquillity arising from contentment of mind ;
but after departure out of this life it manifests
itself, and is perceived as something blessed and
happy, and then affects both the interiors and ex
teriors. — A. C. 6408.
What the internal Man is when not reformed.
1921. What the internal of man is, unless it be
. reformed by the Lord, was manifest to me from
the devils and satans in hell ; for they have it
continually in mind to kill the Lord ; and because
they cannot do this, they are in the endeavor to

kill those who are devoted to the Lord ; but because
ithey cannot do this, like ' men in the world, they
j attempt every method of destroying their souls,
that is, of destroying the faith and charity with
them. That hatred and revenge with them appear
like dark fires and like bright fires ; hatred like
' dark fires, and revenge like bright fires ; yet they
are not fires, but appearances. The cruelties of
their hearts are sometimes Seen above them in the
air like combats with the angels, and like the
death and destruction of them ; it is their anger
and hatred against heaven from which such dire
ful mockeries arise. Moreover, they also appear
at a distance like wild beasts of every kind, as
tigers, leopards, wolves, foxes, dogs, crocodiles,
and like serpents of every kind ; and when they
see, in representative forms, gentle beasts, they
attack them in fantasy, and attempt to kill them.
There came into my sight, as it were, dragons,
standing beside women, with whom were infants,
which they endeavored, as it were, to devour, ac
cording to those things which are related in Rev
elation xii; which are nothing else than repre
sentations of hatred against the Lord and his New
Church. That the men in the world, who wish to
destroy the church of the Lord, are similar to
them, is not apparent to their companions, because
the bodies, by which they perform moral duties,
absorb and conceal those things ; but still they ap
pear to the angels, who look not at their bodies but
at their spirits, in like forms with those devils
above described. Who could have known such
things, unless the Lord had opened the sight of
some one, and enabled him to look into the spirit
ual world ? If this had not been done, must not
these things, and others of the greatest impor
tance, have been concealed from men forever ? —
T. C. R. 312.
All Things in Nature represent Regeneration.
1922. In the world, regeneration is represented
by various things, as by the blossomings of all
things of the earth in the time of spring, and by
their successive growth even to fructifications ; in
like manner, by the growth of every tree, shrub
and flower, from the first month of heat even to
the last of it. It is represented also by the pro
gressive ripening of all fruits from the first stamen
to full maturity : it is represented then by morning
and evening showers and by dews, at the corning
of which the flowers open themselves, and at the
darkness of night they contract themselves ; again,
by the fragrances from gardens and fields, and
also by the rainbow in the cloud, Gen. ix. 14-
17 ; as also by the splendid colors of the morning
before sunrise ; and, in general, by the continual
renovation of all things in bodies, by means of the
chyle, and by means of the animal spirit, and
thence' the blood, the purification of which from
useless things, and renovation, and as it were re
generation, is perpetual. If attention be given to
the vilest things in the earth, an image of regener
ation is presented in the wonderful transformation
of silkworms and many other worms into nymphs
and butterflies, and in that of others, which in time
are furnished with wings. To which we may add
things still more trivial ; it is represented by the
desire of certain birds of immersing themselves in
waters for the sake of washing and cleansing
themselves, after which they return, like the night
ingales, to their songs. In a word, the whole
world, from the firsts to the lasts of it, is full of
representations and types of regeneration. — T.
C. R. 687.

390

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

The Bow in the Cloud.
1923. " I do set my bow in the cloud," (Gen. ix.
13,) signifies the state of the regenerate spiritual
man, he being like a rainbow. It may appear sur
prising that a token of the covenant in the Word
should be a bow in a cloud, or a rainbow, since this
is produced by the modification which the solar rays
undergo when falling upon drops of rain, and, un
like the other signs of the covenant in the church,
mentioned above, is a purely natural phenomenon.
That it does, however, represent regeneration,
and denote the state of the regenerate spiritual
man, can only be known by those who are per
mitted to see, and thereby to know the reason of
it. The spiritual angels, who have all been men
of the spiritual church made regenerate, when
presented to view in another life, have an appear
ance about the head like a rainbow ; and as these
rainbows agree perfectly with the state of the
angels, their quality is hence discernible in heaven
and the world of spirits. The cause of this rain
bow-like appearance is, that their natural [truths]
corresponding with their spiritual, present this
appearance, it being a modification of spiritual
light from the Lord in their natural [truths]. It is
these angels who are said to be " born again of wa
ter and the spirit," whereas the celestial angels
are regenerated by fire. It may be observed, that
for the production of natural color there must
necessarily bo a ground which either absorbs or
reflects the rays of light from the sun, or which is,
in other words, either black or white. Now ac
cording to the various conditions of this ground as
to absorbing or reflecting power, or, as it is termed,
as to blackness or whiteness, is that modification
of the inflowing rays of light, which gives rise to
colors, some of which partake more or less of the
obscure or black property, and others more or less
of the shining or white property, and hence arises
their diversity. So it is comparatively in spiritual
things ; for the obscurity resembles man's intel
lectual proprium, or the false ; and the blackness
his voluntary proprium, or the evil, which absorbs
and extinguishes the rays of light. And the bright
and white property is the truth and good which
man thinks to do of himself, which reflects and
rejects from itself the rays of light. These rays
which fall thereon, and as it were modify them,
are from the Lord, the sun of wisdom and intelli
gence, the rays of spiritual light being no other,
nor from any other source. It is from the corre
spondence of natural things with spiritual, that
when in the other world this is visible about the
regenerate spiritual man, there is an appearance
as of a bow in a cloud, the bow being a represen
tation of what is spiritual in what is natural. The
regenerate spiritual man has an intellectual pro
prium, into which the Lord insinuates innocence,
charity, and mercy ; and as these gifts are received
.by him, his rainbow when presented to view ap
pears more beautiful in proportion as his will pro-
,prium is more removed, subdued, and reduced to
. obedience. 1924. That a cloud denotes the obscurity of
; the light in which the spiritual man is, as com-
, pared with the celestial, may appear from what has
been just stated concerning the bow ; for the bow,
. or the color of the bow, never exists except in a
, cloud ; the duskiness of which, (as was observed,)
becomes changed into [various] colors by the tran-
i sit of the solar rays, the nature of the medium
, through which the rays are transmitted determin
ing the color. So also it is with the spiritual man ;

the 'qbse'ure medium surrounding him, here called
a cloud, being falsity, or, what is the same thing,
his intellectual proprium, which, when innocence,
charity, and mercy are insinuated into it by the
Lord, no longer looks like falsity, but is as the
appearance of truth combined with [real] truth
from tlie Lord, and hence resembles a colored bow.
This is a certain spiritual modification which can
never be [fully] described, and unless the colors
themselves and their mode of formation are per-
ceived by man, I question whether it is possible to
explain it to his apprehension. The nature of this
cloud with the regenerate man, may be discovered
from his state antecedent to that process. Man is
regenerated by the instrumentality of those things
which he conceives to be the truths of faith ; for
every one supposes his own religious tenets to be
true, and hence he receives conscience ; where
fore after he has received conscience, to act con
trary to those things which are impressed upon
him as the truths of faith, is with him to act con
trary to conscience. Such is every regenerate
person ; for many are regenerated by the Lord, of
every religious opinion, and when they become
so, they do not receive any immediate revelation,
except what is insinuated into them by the Word
and the preaching of the Word. As, however,
they receive charity, the Lord by it operates on
their cloud, producing light similar to that occa
sioned by the sun's rays impinging upon a [natural]
cloud, by which it is rendered more lucid, and be
comes variegated with colors, and is thus rendered
like a rainbow. In proportion, therefore, to the
tenuity of the cloud, that is, in proportion to the
number of the truths of faith intermingled with its
other constituents, is the bow beautiful ; and in
proportion to its density, that is, to the fewness of
the truths of faith of which it consists, is the
beauty of the bow diminished ; — innocence adds
greatly to its beauty, by causing as it were a
lively "brightness in the colors. — A. C. 1042, 1043.
Love the Foundation of all Harmony and
Order.
1925. That love is the fundamental principle
from and by which heaven exists and subsists, is
evident from this circumstance, — that there must
be such harmony and unanimity, and hence so
universal a consociation, that the whole heaven,
the whole world of spirits, — that is, the whole
human race from its creation — should form a one,
— as all and every particular in man, in whom
there are indefinite things, form one body, and
thus constitute one man ; in which body, if any
thing was to prefer itself to any other thing, and
not to love another thing better than itself, it could
not subsist. He who is in genuine love, thinks of
the common good, and of the universal human race,
in respect to which every individual man should
be as nothing, — as is known : wherefore, unless
a man regard himself as associated with his fel
lows, and esteem himself as nothing in respect to
the common good, and love his neighbor better
than himself, he can by no means be in the unani
mous body (heaven), but he necessarily expels
himself from it, so far as he removes himself from
that love. — S.D. 4046.
The Lord our true Father.
1926. In a dream my father appeared to me, and
I discoursed with him, saying, that a son ought not
to acknowledge his father for a father, as hereto- "
fore, after he becomes competent to judge for him
self [postquam sui juri factus est] ; for the reason

WRITINGS OF EMANUEL SWEDENBORG.

391

why a father is to be acknowledged during educa
tion is, because he is then in the place of the Lord,
nor does a son know at that time what he ought to
do, except by the direction of his father. But when
he becomes competent to judge and think for him
self, and seems to himself able to direct himself
of himself, then the Lord is his Father, whose vice
gerent his natural father had heretofore been. —
A. C. 6492.
Why the Lord leads Man by Affections, and
not by Thoughts.
1927. Whilst man is led of the Lord by affec
tions, he may be led according to all the laws of
Hi? Divine Providence, but not if by thoughts ;
affections do not manifest themselves before the
man, but thoughts do manifest themselves ; also,
affections produce thoughts, but thoughts do not
produce affections ; it appears as if they produce
them, but it is "a fallacy ; and when affections pro
duce thoughts, they also produce all things of
man, because they are his life. This, likewise, is
known in the world ; for if you hold man in his
affection, you keep him bound, and lead him whith
ersoever you will, and, in this case, one reason
goes as far as a thousand ; whereas if you do not
hold man in his affection, reasons are of no avail,
for the affection which is not in concord either
perverts them, or rejects them, or extinguishes
them. Similar would be the case, if the Lord led
man by thoughts immediately, and not bv affec
tions.— A. E. 1176. Life is Love.
1928. Man is aware of the existence, but not
of the nature, of love. He is aware of its exist
ence from the use of the word in common speech,
as when it is said, such a one loves me, the king
loves his subjects and subjects love their king, the
husband loves his wife and the mother her children,
and vice versa ; also when it is said that this or that
person loves his country, his fellow-citizens, or his
neighbor; in like manner when it is said of things
abstracted from person, that we love this or that
thing. Nevertheless, though the word love is so
universally in the mouths of men, scarcely any one
knows what love is : whilst meditating on it, since
he cannot form any idea of thought concerning it,
he says either that it is nothing real, dr that it is
only something that flows in through the sight,
hearing, feeling, and conversation, and thereby
affects him ; he is altogether ignorant that it is
his very life, not only the common life of his whole
body, and the common life of all his thoughts, but
also the life of all the particulars thereof. A wise
man may perceive this from the following queries :
If you remove the affection which is of love, can
you think any thing ? and can you do any thing ?
In proportion as the affection which is of love
grows cold, do not thought, speech, and action
grow cold also ? and in proportion as it is heated,
are not they also heated ?
1929. No one knows what is the life of man,
unless he knows that it is love. If this be not
known, one person may believe that the life of man
consists only in feeling and in acting, another in
thinking, when nevertheless thought is the first ef
fect of life, and sensation and action are the second.
1930. Some idea of love, as being the life of
man, may be had from the heat of the sun in the
world, which, as is well known, is the common life
as it were of all vegetation : from that heat, when
it commences in the time of spring, vegetables of
, all kinds shoot from the ground, are adorned with

leaves, afterwards with flowers, and lastly with
fruit, and thus, as it were, live ; but when the heat
retires in the autumnal and winter seasons, they
are stripped of those signs of their life, and wither.
Similar is the case of , love in man ; for love and
heat mutually correspond to each other ; wherefore
also love. is warm. — D. L. W. 1-3.
Origin of vital Heat.
1931. That in man, and in every animal, there
is vital heat, is well known, but its origin is not
known : every one speaks of it from conjecture ;
wherefore those who have no knowledge of the
correspondence of natural with spiritual things,
have ascribed it either to the heat of the sun, or to
the activity of particles, or to life itself ; but as they
did not know what life is, they proceeded no fur
ther than barely to say so. But he that knows that
there is a correspondence of love and its. affections
with the heart and its derivations, may know that
love is the origin of vital heat. Love proceeds
from the spiritual sun, where the Lord is, as heat,
and is also felt by the angels as heat. This spir
itual heat, which in its essence is love, flows by
correspondence into the heart and the blood, and
gives it heat, and at the same time vivifies it. That
a man is heated, and as it were fired, according to
his love and its degree, and grows torpid and cold
according to its decrease, is well known, because
it is felt and seen ; it is felt from the heat of the
whole body, and it is seen from the redness of the
face ; and on the other hand, its extinction is felt
from the coldness of the body, and seen from the
paleness of the face. — D. L. W. 379.
Concerning a Vacuum.
1932. I once heard the angels talking with New
ton concerning a vacuum, and saying that they
cannot endure the idea of a vacuum as of nothing1;
because in their world, which is spiritual, and with
in or above the spaces and times of the natural
world, they equally feel, think, are affected, love,
will, breathe, yea speak and act ; which things are
not possible in a vacuum as nothing, because noth
ing is nothing, and of nothing not any thing is pred-
icable. Newton said, that he knew that the Divine
which is, fills all things, and that he himself ab
horred the idea of nothing concerning a vaccurn,
because it is destructive of every thing ; exhorting
those who conversed with him about a vacuum, to
beware of the idea of nothing, calling it a swoon,
because in nothing there is no actuality of mind.
— D.L.W.%% The first Substance.
1933. It is acknowledged by many, that there is
an only substance, which is also the first, from
which all things are ; but of what quality that sub
stance is, is not known : it is believed that it is so
simple that nothing is more simple ; and that it
may be likened to a point, which is of no dimen
sion ; and that from infinity of such the forms of
dimension existed : but this is a fallacy, arising
from the idea of space ; for from this idea there
appears such a least thing : but still the truth is,
that the more simple and pure any thing is, so much
the more and the fuller it is ; which is the cause
that the more interiorly any object is viewed, so
much the more wonderful, perfect, and beautiful
things are beheld therein ; and thus that in the first
substance are the most wonderful, perfect, and
beautiful of all things. That it is so, is because
the first substance is from the spiritual sun, which,
as was said, is from the Lord, and in which the

392

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

Lord is ; thus that sun itself is the only substance,
which, because it is not in space, is the all in all,
and in the greatest and least things of the created
universe. Since that sun is the -first and only sub
stance, from which all things are, it follows that in
it are infinitely more things than what can appear in
the substances thence originating, which are called
substantiates and at length matters. — D. P. 6.
True Idea of Eternity.
1934. Because the angels have not any notion
of time, therefore they have a different idea of
eternity from that which men of the earth have ;
the angels by eternity perceive infinite state, but
not infinite time. I was once thinking about eter
nity, and by the idea of time I could perceive what
to eternity was, namely, without end, but not what
from eternity was, thus neither what God had done
from eternity before creation.' When anxiety
thence arose in me, I was elevated into the sphere
of heaven, and thus into the perception in which
the angels are concerning eternity ; and then I was
enlightened to see that eternity must not bethought
of from time, but from state, and that then it is per
ceived what from eternity is ; which was also the
case with me. — H. H. 167.
Man is not of a sound Mind, unless Use be his
Affection or Occupation.
1935. Man has external thought, and he has also
internal thought ; he is in externa] thought when
he is in company, whether in such case he hears,
or speaks, or teaches, or acts, and also when he
writes ; but the mind is in internal thought when
he is at home, and gives place to his own interior
affection ; this latter thought is the proper thought
of his spirit in itself, but the former is the proper
thought of his spirit in the body ; each remains
with man after death, and then it is not known
what the quality of the man is, until external
thought is taken away from him, for in this case
the thought speaks and acts from its affection.
The man who is of a sound mind, will then see and
hear wonderful things, for he will then hear and see
that many, who in the world have discoursed wise
ly, have preached learnedly, have taught with eru
dition, have written ' scientifically, and have also
acted prudently, as soon as the external principle
of their mind is taken away, begin instantly to
think insanely, and to speak and act as wildly as
lunatics in the world, and, what is wonderful, in
this case they believe themselves to be wiser than
others. But to prevent the continuance of their
insanity, they are remitted by turns into things
external, and thereby into the civil and moral life
which they lived in the world ; when they are in
company there and in heaven, there is given a rec
ollection of their insanities, and then they see and
confess that they have discoursed insanely and
acted foolishly; nevertheless in the very instant
of their being remitted into their interior princi
ples, or the principles proper to their spirits, they
are insane as before : their insanities are many in
number, amounting to this, that they are willing to
have dominion, to steal, to commit adultery, to do
evil, to despise, reject, or sneer at, whatsoever is
upright, just, sincere, together with every truth and
good of the church and of heaven ; and what is
more, they love this state of their spirit ; for the
experiment has been made with several, whether
they would rather wish to think sanely or insanely,
and it has been found that they are rather willing
to think insanely : the cause also of this their qual
ity and character has been discovered, namely, that

they have loved themselves and the world above
all things, that they have not applied theii minds
to uses, except for the sake of honor and gain, and
that they have preferred the delights of the body
to the delights of the soul ; such was their quality
and character in the world, that they never thought
sanely with themselves, except when they were in
the presence of other men : the only cure of their
insanity is this, that they are let into employments
under a judge in hell, and so long as they are in
those employments, they are ,not insane, for the
employments in which they are occupied keep the
mind as in a prison and in bonds, to prevent its
expatiating into the deliriums of its lusts ; they
apply themselves to these employments for food,
clothing and lodging, thus unwillingly from neces
sity, and not freely from affection. But, on the
other hand, all those in the world who have loved
uses, and from the love thereof have performed
them, think sanely in their spirit, and their spirit
thinks sanely in their body, for that interior thought
is also exterior thought, and speech is by the iat-
ter from the former, and so likewise is their action,
the affection of use withholding their minds in it
self, nor suffering them to expatiate into vanities,
into things lascivious and filthy, into things insane
and deceitful, into the unreal delights of various
concupiscences ; after death they become of a like
character, their minds being angelical, which, when
exterior thought is taken away, are made spiritual,
and angels thus recipient of celestial wisdom from
the Lord. From these considerations it is now
evident, that no man is of a sound mind, unless
use be his affection or occupation. — D. L. 15.
Enoch.
1936. There were at that period persons who
framed doctrines out of the truths which had been
perceived in the Most Ancient and the succeeding
churches, in order that they might serve as a test
by which to ascertain what was good and true.
Such persons were denominated Enoch, as is de
noted by the words, " And Enoch walked with
God ; " and they applied the same name to the
doctrine itself, for the word Enoch signifies to in
struct. The same is evident also from the signifi
cation of the expression to walk, as well as from
the circumstance of his being said to walk with
God, not with Jehovah ; for to walk with God is to
teach and live according to the doctrine of faith,
but to walk with Jehovah is to live the life of love.
— A C. 519.
1937. That " he was not, for God took him," sig
nifies that this doctrine was preserved for the use
of posterity, appears from what has been stated of
Enoch's reducing into the form of doctrine what
had been a matter of perception in the Most An
cient Church. This at that time was not allowa
ble, for it is a very different thing to know what is
good and true by perception, and to learn it by
means of doctrine, since they who' know by per
ception are in no need of the knowledge acquired
in the way of systematized doctrines, any more
than he who can think correctly has- occasion to
be taught to think by the rules of art, by which,
indeed, his thinking faculty would be impaired,
like that of those who shroud it over with the dust
of school logic. Such as possess perception, are
endowed by the Lord with the faculty of knowing
what is good and true by an interior way, whilst
to those who are taught by doctrine, knowledge is
communicated by an external way, or through the
medium of the bodily senses, and the difference
between these two is like that between light and

WRITINGS OF EMANUEL SWEDENBORG.

392

darkness. To this it may be added, that the per- :
ceptions of the celestial man are incapable of de
scription ; for they extend to the most minute par
ticulars, with every variety according to states and
circumstances. However, it was foreseen that the
perceptive 'faculty of the Most Ancient Church
would perish, and that afterwards mankind would
learn what is true and good by means of doctrines,
or would come by darkness to light ; therefore it
is here said that " God took him," that is, preserved
the doctrine for the use of posterity. — A. C. 521.
The Giants.
1938. " There were giants in the earth in those
days.". (Gen. vi. 4.) That by giants are signified
those who from a persuasion of their own exaltation,
set at nought whatever was holy and true, is evident
from what has been before mentioned, as well as
from its being afterwards stated that they immersed
the doctrinals of faith in their lusts, represented
by the sons of God going in unto the daughters of
men, and their bearing unto them. Selfish and
fantastic persuasions increase in proportion to the
number of falses by which they are supported,
until at length they become irremovable ; and
when the doctrinals of faith are made to corrobo
rate them, then, from principles of which they are
most thoroughly persuaded, they despise every
thing sacred and true, and become what are called
Giants. The people living before the flood, as
was observed above, so overpower and suffocate
all spirits by the direful fantasies which, as a poi
soned and suffocative sphere, exhale from them,
that they are deprived of the power of thinking,
and seem to themselves half dead ; and unless the
Lord, by his advent in the flesh, had freed the
world of spirits from that poisonous crew, existence
there would have been impossible, and consequent
ly the human race, being ruled by spirits from the
Lord, must have perished. — A. C. 581.
1939. That the Giants are called mighty men
from self-love, is demonstrable from every part of
the Word where they are spoken of under that
title ; as in Jeremiah : " The mighty men of Babel
have foreborne to fight, they have remained in their
holds, their might hath failed, they became as wo
men" (li. 30) ; where the mighty men of Babel are
those who are intoxicated with self-love. That
the Anakim, who were of the giants, were denom
inated mighty ones, is evident from Moses : " Thou
art to pass over Jordan this day, to go in to possess
nations greater and mightier than thyself, cities
great and fenced up to heaven, a people great and
tall, the children of the Anakims whom thou know-
est, and of whom thou hast heard say, Who can
stand before the children of Anak ! " (Deut. ix.
1,2. — A. C.583.
1940. Again, "There we saw the giants, the
sons of Anak, [which come] of the giants, and we
were in our own sight as grasshoppers, and so we
were in their sight." (Numb. xiii. 33.) . . ' .
The giants are those who, from a persuasion of their
own rank and preeminence, regarded what was
holy and true as nothing. " And especially after
the sons of God came in unto the daughters of
man, and they- bare to them." (Gen. vi. 4.) This
effect being produced after the sons of God came
in unto the daughters of men, and they bare to
them, denotes that they became giants when they
immersed the doctrinals of faith in their lusts. —
A. C. 580-583. Falling of the Walls of Jericho.
1941 Truth Divine from heaven was also repre-
50

sented by the seven trumpets with which the seven
priests sounded before the ark, or before Jehovah,
when the walls of the city Jericho fell, Josh. vi. ;
also by the trumpets, with which the three hundred
men sounded, who were with Gideon, around the
camp of Midian, of Amalek, and of the sons of
the East, Judges vii. The reason why the trum
pets produced that effect was,, because they repre
sented truth Divine through the heavens, which is
such that it perfects the good, but destroys the
evil ; that it perfects the good, is because these
receive the Divine good which is in the truth, but
that it destroys the evil, is because these do not
receive the Divine good which is therein : the
walls of Jericho signify the falses which defended
evils ; and Midian, Amalek, and the sons of the
East, around whose camp the three hundred men
of Gideon sounded with trumpets, signified those
who were in evils and thence in falses. — A. C.
8815. The breaking of the Tables of the Decalogue
by Moses, and his hewing out other Tables.
1942. The external of the Word is the sense
of its letter : this sense, namely, the sense of the
letter, is signified by the tables, because this sense
is as a table, or as a plane, on which the interna]
of the sense is inscribed. That the tables, which
were the work of God, were broken by Moses,
when he saw the calf and , the dances, an,d that at
the command of Jehovah other tables were hewn
out by Moses, and on them were afterwards in
scribed the same words, and thus that the tables
were no longer the work of God, but the work of
Moses, whereas the writing was still the writing
of God, involves an arcanum which as yet is un
known. The arcanum is, that the sense of the
letter of the Word would have been other, if the
Word had been written amongst another people,
or if this people had not been of such a quality :
for the Sense of the letter of the Word treats of
that people, because the Word was written amongst
them, as is evident both from the historicals and
the propheticals of the Word ; and that people
were in evil, because in heart they were idolaters ;
and yet, that the internal and external sense might
agree together, this people was to be commended,
and to be called the people of God, a holy nation,
a peculiar property: hence the simple, who were
to be instructed by the external sense of the Word,
were to believe, that that nation was of such a
character, as also that nation itself believes, and
likewise the most of the Christian world at this
day ; and moreover several things were permitted
them on account of the hardness of their heart,
which things stand forth in the external sense of
the Word, and constitute it, as those mentioned
in Matt. xix. 8, and also other things which are
here passed by. Since therefore the sense of the
letter of the Word was made such for the sake of
that people, therefore those tables, which were the
work of God, were broken, (which was of Provi
dence) and at the command of Jehovah others were
hewn out by Moses : but whereas the same holy
Divine was still within, therefore the same words,
which had been inscribed on the former tables,
were inscribed by Jehovah on the latter, as is evi
dent from these words in Moses ; " Jehovah said
to Moses, hew thee out two tables of stones, like
the former, that I may write upon the tables the
words which were on the former tables, which thou
hast broken : and Jehovah wrote ofi those tables
the words of the covenant ten words," Exod. xxxiv.
1,4, 28. — AC. 10,453.

394

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

1943. That this subject may be rendered more
evident, it is allowed here to explain in what man
ner the external sense or sense of the letter was
changed for the sake of that nation. For the sake
of that nation altars, burnt offerings, sacrifices,
meat offerings and libations were commanded, and
on this account, both in the historical and prophet
ical Word, those things are mentioned as the most
holy things of worship, when yet they were allowed
of because they were first instituted by Eber, and
were altogether unknown in the ancient represen
tative church. For the sake of that nation also it
came to pass, that Divine worship was performed
in Jerusalem alone, and that on this account that
city was esteemed holy, and was also called holy,
both in the historical and prophetical Word ; the
reason was because that nation was in heart idol
atrous, and therefore unless they had all met to
gether at that city on each festival, every one in
his own place would have worshipped some god
of the gentiles, or a graven and molten thing. For
the sake of that nation also it was forbidden to
celebrate holy worship on mountains and in groves,
as the ancients, the reason of which prohibition
was, lest they should set idols there, and should
worship the very trees. For the sake of that na
tion also it was permitted to marry several wives,
which was a thing altogether unknown in ancient
times, and likewise to put away their wives for
various causes ; hence laws were enacted concern
ing such marriages and divorces, which otherwise
would not have entered the external of the Word,
on which account this external is called by the
Lord [the external] of Moses, and said to be grant
ed for the hardness of their heart, Matt. xix. 8.
For the sake of that nation mention is so often
made of Jacob, and likewise of the twelve sons
of Israel, as being the only elect and heirs, as in
the Apocalypse, vii. 4-8, and in other places,
although they were such as they are described in
the song of Moses, Deut. xxxii. 15-43, and also
in the prophets throughout, and by the Lord Him
self: besides other things, which form the external
of the Word for the sake of that nation : this ex
ternal is what is signified by the two tables hewed
by Moses. That still in that external there is a
divine internal not changed, is signified by Jeho
vah writing on these tables the same words which
were on the former tables — A. C. 10,603.
Signification of the Jewish Sacrifices.
1944. The animals which were offered up in
sacrifices and burnt offerings, were oxen, bullocks,
he goats, rams, she goats, he kids ; also he lambs,
she lambs and she kids of the she goats ; he who
does not know what those animals signify, cannot
in any wise lpow what is signified by the sacri
fices and burnt offerings from them specifically.
It is to be known that all animals, which are in
the" earths, signify such things as appertain to man,
which in general have reference to the affections
which are of his will, and to the thoughts which
are of his understanding, thus to goods and to
truths, for goods are of the will, and truths are of
the understanding ; and since they have reference
to goods and truths, they have also reference to
love and to faith, for all things which are of the
love, are called goods, and all things which are of
the faith are called truths. This signification of
animals of different kinds originates in represen
tatives in the other life ; for in that life there ap
pear animals of several genera, and innumerable
species ; such animals are appearances there which
have an exact and living correspondence to the

affections and the thoughts with spirits and angels :
that this is the case, may also be manifest from
the prophetic visions in the Word throughout ; for
all things which were seen by the prophets are
such as appear in heaven before the angels.
Hence it is that so frequent mention is made of
beasts in the Word, and by every one of them is
signified something which has reference to such
things as appertain to man, spoken of above ;
neither is man any thing else but an animal as to
his external man, but he is distinguished by the
internal man, whereby both the latter and the
former can be elevated towards heaven and to
God, and thence receive faith and love ; hence it
is that beasts were applied in sacrifices and burnt
offerings. He who does not know these things,
cannot in any wise know why it was commanded
at one time to offer bullocks, rams, he lambs, at
another time oxen, she goats and she lambs, at
another time he goats, he kids, and she kids of the
she goats ; for to what purpose otherwise would
such distinctions be made ? . . . Sacrifices and
burnt offerings in general signified the regenera
tion of man, and in the supreme sense, the glori
fication of the Lord's Humanity. Moreover, every
thing of worship was represented by sacrifices and
burnt offerings, according to its various things,
thus with all variety ; and on this account, various
kinds of animals were commanded. . . . That
sacrifices and burnt offerings in general signified
the regeneration of man by the truths of faith and
the goods of love to the Lord from the Lord, is
manifest from this, that all things of worship have
reference to purification from evils and falses, to
the implantation of truth and good, and to their
conjunction, thus to regeneration, for by those
three things man is regenerated : hence it is that
sacrifices and burnt offerings were offered for all
sin and for all guilt ; and when they were offered,
it is said, that expiation was made and that pardon
was granted, Levit. iv. 20, 26, 31, 35 ; chap. v. 6,
10, 13, 16, 18 ; chap. vi. 7 ; chap. vii. 7 ; chap. x.
17 ; chap. xiv. 18, 19 ; chap. xv. 30, 31 ; chap. xvi.
6, 24 ; chap. xvii. 11 : the pardon of sins, expia
tion, propitiation, and redemption, are also nothing
else than purification from evils and falses, the
implantation of good and truth, and their conjunc
tion, thus regeneration : all the process of regener
ation is also described by the single rituals of
every sacrifice and burnt offering, and is made
manifest when the representatives are unfolded by
the internal sense. By the sacrifices and burnt
offerings from the bullock, the ox, and the he goat,
was represented the purification and regeneration
of the external or natural man ; from the ram, tlie
she goat, and the he kid, was represented the pu
rification and regeneration of the internal or spir
itual man ; and from the he lamb, the she lamb,
and the she kid of the she goats was represented
the purification or. regeneration of the inmost or
celestial man: that there are three [principles]
which have an orderly succession in man, the ce
lestial, the spiritual, and the natural ; and that man
must be regenerated as to internals and as to ex
ternals, before he can be a regenerate man. . . .
The reason why sacrifices and burnt offerings in
the supreme sense signify the glorification or the
Lord's Human is, because all toe rituals of wor
ship instituted with the Israelitish and Judaic na
tion regarded the Lord alone, thus sacrifices and
burnt offerings, by which in general was repre
sented the all of worship, as was shown above,
principally regarded Him : the regeneration of
man also is from no other source than from the

WRITINGS OF EMANUEL SWEDENBORG.

395

Lord ; wherefore where it is treated in the Word
conOerning the regeneration of man, in the su
preme sense the glorification of the Lord's Human
is treated of; for the regeneration of man is an
image of the Lord's glorification ; to glorify the
Hainan is to make it Divine, but to regenerate
man, is to make him heavenly, that the Divine of
the Lord may dwell in him. — A. C. 10,042.
Charitableness.
1945. By Ham are described those who are prin
cipled in faith separate from charity, in that he
observed the nakedness of his father, that is, his
errors and perversities. They who are such, see
nothing else in man. But it is otherwise with
those who are principled in faith grounded in char
ity ; these observe what is good, and if they see
any thing evil and false, they excuse it, and as far
as they are able, endeavor to amend it, — as is
here said of Shem and Japheth. Where there is
no charity, there is self-love, consequently hatred
towards all who do not favor themselves ; and
hence it is, that such persons do not see in their
neighbor any thing but his evils, and if they ob
serve any thing good, they either regard it as
nothing, or construe it into something evil. With
such, also, there dwells a continual contempt of
others, or a continual derision of others, together
with a disposition to publish their errors whenever
occasion offers. With those who are in charity,
it is altogether otherwise. And hereby these two
kinds of persons are distinguished, especially
when they come into the other life. Then, with
those who are in no charity, a spirit of hatred ap
pears in all they do : they wish to examine every
one, yea, to judge every one, and desire nothing
more earnestly than to discover what is evil, con
tinually purposing in their minds to condemn, to
punish, and to torment. But they who are in
charity hardly see another's evil, but observe all
that is good and true in him, and what is evil and
false they strive to construe into good. . Such are
all the angels : and this they have from the Lord,
who bends all evil to good. — A. C. 1079, 1080.
Infestations of Spirits of Hatred.
1946. There was a certain female who inwardly
cherished such a hatred towards her parents at
hpme, that she thought of taking them off by poi
son ; and as she imagined that I was willing to
marry her, and deceived herself with the fantasy
of being married to the man (of Her choice), she
was at length (upon finding herself disappointed),
seized with such a hatred that she thought of mur
dering me, had it been possible (Sara Hesselia).
She having died not long after, and before the
faculty of speaking with spirits was opened with
me, it happened that I was impelled to put an end
to my life with a knife, and this impulse so grew
upon me, that I was forced to hide the knife in my
desk, and thus to remove it out of my sight. I
have now discovered that that woman was the
spirit who prompted the impulse, she having be
come excited as often as I saw the knife, and, from
the enmity which she had conceived against me,
having held the object fixedly in my mind. From
this it may appear that men may be unconsciously
infested by the dead, who have cherished hatred
towards them. — S. D. 4530.
Reduction of Externals to Equilibrium.
1947. There was a great multitude of spirits
around me, whose influx was inordinate. They

were also complaining, that in this manner all [the
universe] would perish. This tumult was heard
by me as a murmur of many, thus [representing
that there was nothing of unity amongst them, bu
each at variance with his fellow — in a word, no
society, — so that they were threatened with de
struction. 1948. But in the midst of these spirits, I per
ceived and heard a gentle sound, thus angelic and
sweet, wherein was nothing but what bespoke or
der; those from whom it proceeded were within,
while the disorderly spirits were without. This
angelic flowing [as it were] continued for a time ;
it was often repeated, and it was told me, that the
Lord governs, in this manner, all those things
which are discomposed or disorderly* and inordi
nate, &c, which are circumfluent or exist around.
For the Lord acts from a pacific principle, thus
peacefully, wherefore the things which exist with
out, or in the circumference, are necessarily re
duced 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 fantasies, by Which at the pres
ent day their actions and their conversation are
governed. As I was thinking about this subject, I
compared the disorderly states of the [said] multi
tude 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 mean time the purer
atmosphere, or ether, remains in a tranquil state,
and acting by its latent and silent power of equi
librium, is continually operating upon the turbu
lent state of the atmosphere, until it reduces it in
to equilibrium and rest.
1949. A similar state also exists in a man, when
his external emotions disturb him, and yet his in
ternal states are pacific. This case is analogous
in very many instances. — >S. D. 1175-1176J.
Divine Truth pacific and tumultuous.
1950. " And there was the voice of a trumpet,
going and strengthening itself exceedingly."
(ExOd. xix. 19.) That this passage signifies the
common [or general] of revelation through the an
gelic heaven, appears from the signification of the
voice of a trumpet, as denoting truth celestial or
angelical conjoined to the Divine, thus the com
mon [or general] of revelation ; for truth Divine is
revelation, and that which is manifested by the
medium of heaven, is common [or general] in Re
spect to truth Divine itself in heaven, for it is with
out or around, and what is around and without is
common in respect to that which is in the midst or
which is within: and from the signification of
going and strengthening itself, as denoting its in
crease : for the case herein is" like that of sound
which is on high, where the atmosphere is purer,
which sound is tacit, but when it descends to infe
rior [regions] where the atmosphere is denser, it
becomes louder and more sonorous ; so it is with
the Divine truth and Divine good, which in the su-
premes are pacific and produce no disturbance, but
when conveyed down towards inferiors, by degrees
become impacific, and at length tumultuous.
These things are thus described by the Lord to
Elias, when he was in Horeb, in the first book of
the Kings ; " Go forth and stand in the mountain
before Jehovah; behold Jehovah passing by; so
that a great and strong wind brake in sunder the
mountains, and dashed in pieces the rocks before
Jehovah ; Jehovah was not in the wind ; then after
the wind an earthquake, yet Jehovah was not in

396

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

the earthquake, after the earthquake, a fire, Jeho
vah was not in the fire ; lastly after the fire a small
voice of silence," xix. 11, 12. — A. C. 8823.
Translucence of the Word in Heaven,
,1951. The Word is Divine Truth proceeding
from the Lord, which in its origin is Divine, and
in its progress through the heavens in the inmost
heaven is celestial, in the second or middle is spir
itual, in the first or ultimate is spiritual natural,
and in the world is natural and worldly, such as it
is in the sense of the letter which is for man:
hence it is evident that this latter sense, which is
the last in order, contains in it the spiritual and
celestial sense, and inmostiy the Divine Itself;
and so far as these senses are contained in the last
or literal, and appear to those who apprehend the
Word spiritually, it is therefore represented by the
work of the sapphire, which transmits the rays of
heavenly light, or is translucent That some idea
may be presented concerning this translucence, let
human speech be taken for an example ; this, in its
first origin, is the end which a man is willing to
manifest by speech ; this end is his love, for what
a man loves this he regards as an end ; from it
flows the thought of man, and at length the
speech : that this is the case, every one who re
flects well may know and apperceive : that the end
regarded is the first of speech, is manifest from a
common rule, that in all intelligence there is an
end, and without an end there is no intelligence :
and that thought is the second [principle] of
speech flowing from the first, is also-manifest, for no
one can speak without thought, and think without
an end : that hence follows the speech of expres
sions, and that this is the ultimate, which is proper
ly called speech, is known: this being so, the man
who attends to the speech of another, does not at
tend to the expressions or the words of the speech,
but to the sense resulting from those things which
are of the thought of him who speaks ; and he who
is wise attends to the end? for the sake of which the
person so spake from thought, that is, what he in
tends and what he loves : these three things are pre
sented in the speech of man, to which things the
speech of expressions is subservient as a last plane.
From this comparison an idea may be formed con
cerning the Word in the letter, for this is no other
wise attended to and apperceived in heaven, than
the thought of man usually is which is presented
by the speech of expressions, and in the inmost
heaven, than the intention or end usually is : but
the difference is, that the sense of the letter of the
Word, when it is read by man, is not heard nor
apperceived in heaven, but only the internal sense,
inasmuch as in heaven is perceived only the spirit
ual and celestial of the Word, but not its natural ;
thus one sense pas'ses into another, because they
correspond, and the Word is written by pure cor
respondences : hence it is evident what is meant,
when the Word is treated of, by the translucidity
which is signified by the work of a sapphire. — A.
C. 9407.
The historical Parts of the Word designed
especially for Children.
1952. As to what concerns the knowledges of
external or corporeal truth which are from collat
eral good, and, as was said, contain in them what
is Divine, and thus are admissive of genuine goods,
such as are the knowledges with infant children
who are afterwards regenerated, they are in gen
eral such as are contained in the historical parts
of the Word, as in what is said therein of paradise,

of the first man, of the tree of life in its midst, and
of the tree of science, where was the serpent that
deceived. These are knowledges which contain
in them what is Divine, and .admit into them goods
and truths spiritual and celestial, because they rep
resent and signify those goods and truths. . Such
knowledges are also contained in the other histori
cal parts of the Word, as in what is said of the
tabernacle, and of the temple, and of the construc
tion of each. In like manner in what is said of
the garments of Aaron and of his sons ; also of the
feasts of tabernacles, of the first fruits of harvest,
and of unleavened bread, and of other like things.
When these knowledges are known and thought
of by an infant child, then the attendant angels
think of the Divine things which they represent
and signify : and inasmuch as the angels are af
fected therewith, their affection is communicated,
and causes the delight -and pleasure which ihe
child experiences therein, and prepares his mind
to receive genuine truths and goods. — A. C. 3665.
1953. The Word was given to unite heaven and
earth, or angels with men, wherefore it is so writ
ten, that by the angels it may be apprehended spir
itually when by man it is ' apprehended naturally,
and thereby what is holy may flow in through the
angels, by whiclf union is effected. Such is the
Word both in the historical parts and the prophet
ical ; but the internal sense less. appears in the his
torica] than in the prophetical parts, because the
historical parts are written in another style, never
theless still by significatives. The historical parts
were given on this account, that little children and
boys may be initiated thereby into the reading of
the Word; for the historical parts are delightful,
and gain a place in their minds, whereby commu
nication is thus given them, with the heavens,
which communication is grateful, because they
are in a state of innocence and mutual charity ;
this is the cause that the historical Word is given.
— A. C. 6333.
Quality of Truth without Good.
1954. "And he shall be a wild -ass man: his
hand shall be against all, and the hand of all
against him.; and he shall dwell over against the
face of all his brethren." (Gen. xvi. 12.) No one
can believe that rational truth separate from ra
tional good is of such a nature, nor should I have
known it myself to be such, unless I had been con
vinced by lively experience. It is the same thing
whether we speak of rational truth, or of a man
whose rational principle is of the nature here de
scribed: such a man, whose rational principle is
such that he is only in truth, although in the truth
of faith, and not at the same time in the good, of
charity, is of this character : he is morose, impa
tient, opposite to all others, viewing every one as
in a false principle, instantly rebuking, chastising,
and punishing: he is without pity, neither does he
apply himself or endeavor to bend the minds and
affections of others: for he regards every thing
from a principle of truth, and nothing from a prin
ciple of good.
1955. Every genuine rational principle consists
of good and truth, that is, of what is celestial and
of what is spiritual: good, or the celestial princi
ple, is its very soul or life ; truth, or the spiritual
principle, is what thence receives its life. The
rational principle, without life from celestial good,
is as is here described, viz., it fights against all,
and all fight against it. Rational good never fights,
howsoever it is assaulted, because it is meek and
gentle, patient and pliable, its attributes being

WRITINGS 'OF EMANUEL SWEDENBORG.

397

those oflove and mercy: and although it does not
fight, yet it conquers all, never thinking of com
bat, or boasting of victory. It acts thus, because
it is divine, and is safe of itself; for no evil can as
sault good, nor even subsist in the sphere where
good is ; if it only feels its approximation it recedes
of itself and retires ; for evil'is infernal, and good
is celestial. The case is nearly the same with the
celestial-spiritual principle, that is, with truth from
a fcelestial origin, or with truth which is derived
from good ; for such truth is truth formed by good,
So that it may be called the form of good. But
truth separate from good, which is here represent
ed by Ishmael, and is described in this verse, is
altogether different, viz., it is like a wild ass, and
fights against all, and all against it ; yea, it thinks
and breathes scarcely any thing but combats, its
general delight, or reigning affection, being to con
quer, and when it conquers, it boasts of victory.
It is therefore described by a wild ass, or a mule
of the wilderness, or an ass of the forest, which
cannot abide with others. Such is the life of truth
without good, yea, the life of faith without charity.
1956. Such truth in the other life is representa
tively presented to view in various ways, and is al
ways exhibited as something strong, powerful, and
hard, so that it cannot possibly ba. resisted. When
spirits only think of such truth, there arises some
what of terror ; by reason that its nature is such
that it never yields, consequently it never recedes :
from which circumstances also may appear, what
is meant by dwelling over against the face of all
his brethren. It must be plain to every one, that
some arcanum lies hid in this description ; but the
nature of it has been heretofore unknown. — A. C.
1949-1951. 1957. It is to be observed, that the rational prin
ciple can never be conceived and born, or formed,
without scientifics and knowledges : but those sci
entifics and knowledges ought to have use for their
end, and then they have life for their end, since all
life has relation to uses, as having relation to ends.
Unless they are learned with a view to a life of
uses, they are of no importance, because they are
of no use. From scientifics and knowledges alone,
without the life of use, a rational principle is
formed as above described, like a wild ass, morose,
contentious, having a parched, and dry life, origi
nating in a certain delight of truth defiled with
self-love. But when they have use for their end,
they then receive life from uses ; nevertheless, the
quality of their life is according to that of the uses.
— A. C. 1964.
1958. Every natural affection, when it ascends
towards the interiors, or towards heaven, becomes
milder, and at length is changed into a heavenly
affection. — A. C. 3909.
1959. The false, which is confirmed even to per
suasion, is hard. It has been given me to know
this from experience ; for truth from good with
spirits and with angels appears and is presenterd
as soft, whereas the false from evil appears and is
presented as hard, and so much the harder, as the
false from evil is more confirmed ; when by confir
mation from many things it is persuaded, then the
hardness appears as the hardness of a bone. Such
hardness is also like hardness in the world, in that
it reflects the rays of light : thus when the light of
heaven from the Lord falls into what is hard from
the false derived from evil, it is reflected ; but on
the other hand, when the light of heaven from the
Lord falls into what is soft from truth derived from
good, it is instantly received. — A. C. 6359.
1960. Goodness of disposition manifests itself

by gentleness and sweetness ; by gentleness, in
that it is afraid to do hurt, and by sweetness, vs.
that it loves to do good. — E. U. 50.
Character known by the Voice.
1961. The [tone or sound], whether it be of
speech, or of singing, or of shouting, proceeds from
interior affection and thought, the latter and the
former being in the tone, and also being apper
ceived by those who attend and reflect ; as for ex
ample, if it be angry, if menacing, if friendly, if
mild, if glad, if mournful, and so forth ; in the
other life so exquisitely, that from the sound of
one expression it is apperceived by the angels
what the quality of any one is as to his interiors.
— A. C. 10,454. What it is to be Nothing.
1962. A certain upright spirit spake with me
saying, that he was nothing. I asked him what
conception he had of being nothing, (whereupon)
I perceived that he had an idea of being nothing
compared to the multitude of spirits and the whole
universe. But it was given to say to him that this
was one kind of conception, but that there were many
others, as, for instance, that he had no power of
himself,- that he had no thought of himself, that
he had no life of himself, and that in fact he was,
in himself considered, merely a certam lifeless
and defiled something that was altogether evil, and
thus that all good is from the Lord. This is the
proper idea of (being) nothing  S. D. 4341.
Concerning those in the other Life who are
continually in the Habit of reflecting.
1963. There are certain persons who, from habit
acquired in the life of the body, become imbued
with a disposition to reflect upon all they hear,
and some are of such a nature as not to dwell up
on the objects [themselves], but to think inwardly
concerning them, not for any ulterior end, either
goo'd or evil, but solely from a studious habit, in
which they delight.
1964. 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 and principles ; [for] it is given them to
speak truths from the Lord, although they think it
is from themselves, and .that they have derived
truths from such [habits of] reflection.
1965. The place where they are, is described
by them as being pleasant and herbaceous, like
the Elysian fields, nor are they willing to be dis
turbed 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, because they know that the Lord protects
them. 1966. 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 expanded like a thin cloud,
which moved about that region, on the right
side in respeet to myself. This thin cloud
[was seen] winding itself around until, [ris
ing] upwards in a spiral form, it passed away.
In the mean time 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, nor
were they permitted to be infested by that corpo-

398

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

reai and material mode of judging. — & D. 1230-
1233.
Concerning the Captivity of the Good, and
the Liberty of the Evil.
1967. 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 permitted to
feel or experience their state of captivity, and at
the same time to converse with them. I also per
ceived that they sometimes have liberty granted,
and, as it were, a respiration from captivity ; but
I cannot describe in what manner I manifestly per
ceived that experience, even for whole days to
gether, and how they were elevated from captivity,
and restored to a certain kind of 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 mani
fest to me, namely, that unless those spirits en
joyed liberty, the human race, which is now devas
tated as to faith, could not live as they do in cor
poreal and earthly enjoyments, and in pleasures,
but they would be continually in misery and in
torments of conscience ; because if good spirits
and angels reigned in this ultimate heaven, mortals
could not but be infested by continual torments of
conscience, which, for the present, so long as the
vastation continues, is not allowed from several
causes. — S. D. 218.
[Note  It is to he observed that this description relates to
tlie state of things before the Last Judgment, which see in its
proper, place, particularly under head of " The Last Judgment
upon the Reformed." The captivity here referred to is men
tioned in the Word, as that which the Lord " led captive," &c,
when He accomplished the work of redemption. (Fsalm,
lxviii. 18.) They are also called " prisoners of hope," (Zech.
ix. 12, Isa. xiii. 7, xlix. 9.) "Tlie souls of them that were slain.
under the altar," (Rev. vi. 9,) which were also in captivity till
the time of the Last Judgment, refers to the same thing. See,
as above. — It may also be observed here, how necessary, even
at the present day, is an evil influx from the world of spirits to
the inhabitants of our earth. For while such wickedness pre
vails in the earth, we could no more endure the unmixed influx
of a pure and holy heaven, than could those of whom our author
speaks in the above extract. " Mortals could not but be infested
by continual torments of conscience," and thus we see the Lord's
mercy is permitting tlie evil as well as the good, to flow into this
world. — Compiler.]
In God, as Man, there are infinite Things.
1968. Infinite things in Him, cannot be said to
be infinitely many, nor infinitely all, because of the
natural idea of many and all ; for the idea of infi
nitely many is limited, and the idea of infinitely
all, although unlimited, is derived from limited
things in the universe : wherefore, since man's
ideas are natural, he cannot, by any sublimation
and approximation, come to a perception of the in
finite things in God ; but an angel, whose ideas
are«spiritual, may, by sublimation and approxima
tion, be elevated above the degree of a man, but yet
not to the thing itself.
1969. That there are infinite things in God, any
one may affirm in himself, who believes that God
is Man ; and" that, being Man, He has a body
and every thing belonging to it ; thus that He has
a face, a breast, an abdomen, loins, and feet ; for
without these, He would not be man ; and that
having these, He has also eyes, ears, nostrils, a
mouth, and a tongue ; and also the organs that
are within a man, as the heart and lungs and their
dependencies ; all which, taken together, are what
make a man to be a man. In created man, those
tmngs are many, and, in their contextures, innu

merable ; but in God-Man, they are infinite, there
being nothing wanting ; whence He has infinite
perfection. A comparison is made between un
created Man, who is God, and created man, be
cause God is Man, and it is said by Him, in the
first chapter of Genesis, that man, in this world,
was " created after His image, and according to
His likeness." v. 26, 27. — D. L. W. 17, 18.
No Trinity of God before the World was cre
ated, but an ideal or potential One.
1970. That God is one the Sacred Scripture
teaches, and reason illustrated by the Lord sees it
there and thence ; but that God was triune before
the world was created the Sacred Scripture does
not teach, nor does reason thence illustrated see.
That it is said in David, " This day have'I begot
ten thee," does not imply that it is from eternity j
but in the fulness of time, for the future is present
in God, thus also " to-day ; " in like manner with
that of Isaiah, " A child is born to us, a Son is
given, whose name is God, Hero, the Father of
eternity." *1971. What rational mind, when it hears that
before the creation of the world there were three
Divine persons called Father, Son, and Holy Spirit,
does not say within itself when thinking on the
subject, What is meant by a Son's being born
from God the Father from eternity ? How could
he be born ? And what is the Holy Spirit pro
ceeding from God the Father through the Son
from eternity ? And how could he proceed and
become God by himself? OrTiow could a person
beget a person from eternity, and both produce a
person ? Is not a person a person ?
1972. The rational mind, in revolving and in
vestigating a Trinity of persons in the Godhead
from eternity, might also ponder upon the ques
tion, of what use it could b.e for a Son to be born
before the world was created, and for the Holy
Spirit to go forth from the Father through the
Son ? Was there a use for three to consult how
the universe should be created ? — and thus that
three should create it, when yet the universe was
created by one God ? Neither was there any oc
casion for the Son to redeem, since redemption
was accomplished after the world was created in
the fulness of time ; nor for the Holy Spirit to
sanctify, when as yet there were no men to be
sanctified. If then there were those uses in the idea
of God, still they were not realized before the
creation of the world, but after it actually came .
into existence ; from which it follows, that a Trin
ity from eternity was not a real Trinity, but an
ideal (or potential) one, and still more a Trinity
of persons.
1973. That a Trinity of persons in the God
head before the world was created, never came
into the mind of any one from the time of Adam
down to the advent of the Lord, appears from the
Word of the Old Testament and from the . his
tories of the religion of the ancients. That neither
did it come into the minds of the Apostles, as is
evident from their writings in the Word. That it
moreover came into the mind of no one in the
Apostolic Church prior to the Council of Nice, as
appears from the Apostles' Creed, in which no
Son from eternity, but a Son born of the Virgin
Mary, is mentioned.
1974. The Trinity of God came into being
after the world was created, and actually in the
fulness of time, and then in God incarnate, who
is the Lord, the Savior Jesus Christ. — Canons of
the New Church, pp. 34-36.

WRITINGS OF EMANUEL SWEDENBORG.

399

Origin of the distinction between the Divine
and Human of the Lord.
1975. As to what further concerns this truth, it
is to be noted that the ancient church acknowl
edged it, and also the primitive Christian church :
but after the papal chair grew up even to the
establishing dominion over all human souls, and
exalted itself as it is said of the king of Babel in
Isaiah, " Thou hast said in thy heart, I will ascend
into the heavens, I will exalt my throne above the
stars, and I will sit in the mount of the assembly,
I will ascend above the heights of the cloud, and
will become like to the highest" xiv. 13, 14 ; then
the Divine was derogated from the Lord's Human,
or then it was distinguished between his Divine
and his Human : how this was decreed in a cer
tain council, has also been revealed to me. There
appeared to me certain [spirits] in front to the left
at the plane of the sole of the foot, at some dis
tance from me, who discoursed with each other,
but I did not hear on what subject: it was told
me, that they were some of those who were to
gether in the council, when it was decreed con
cerning the Lord's two natures, the Divine and
Human. Presently it was also given to speak
with them. They said, that they who had the
greatest influence in the council, and who pre
vailed over the rest in dignity and authority, came
together, and on this occasion in an obscure cham
ber, and concluded that both a Divine and human
should be attributed to the Lord ; principally on
the account, that otherwise the papal chair would
not subsist For if they had acknowledged the
Lord to 'be one with the Father, as He Himself
says, it could not have been that any vicar of his
should be acknowledged on earth ; for at that time
there existed schisms, whereby the papal power
might have been brought to decay and been dis
sipated, unless they had so distinguished ; to cor
roborate that they sought confirming things from
the Word, and persuaded the rest. They added,
that so they could have dominion in heaven and
in earth, because they had from the Word, that to
the Lord was given all power in the heavens and
in the earths, which couid not be attributed to any
vicar, if the human was also acknowledged to be
Divine ; for they knew that no one was allowed
to make himself equal to God, and that the Divine
had that power of itself, but not the human, unless
it was given to it, as also afterwards to Peter.
They said, that the schismatics at that time were
'men of much discernment and ingenuity, whom they
were thus able to keep quiet; and that hereby
also the papal power was confirmed. From thence
it is evident, that this [distinction] was invented
only for the sake of dominion ; and that on this
account they were not willing to know, that the
power given to the Lord's Human in the heavens
and in the earths, makes it manifest that it also is
Divine : and that Peter, to whom the keys of the
heavens were given by the Lord, is not the Peter
who is understood, but the faith of charity, which,
as being from the Lord alone, is the power of the
Lord alone. — A. C. 4738.
Alpha and Omega.
1976. The Lord is called the Alpha and the
Omega, because alpha is the first letter, and omega
the last in the Greek alphabet, and therefore sig
nify all in the aggregate ; the reason is, because
each letter of the alphabet, in the spiritual world,
signifies something ;.and a vowel, being used for
sound, somewhat of affection or love ; from this

origin, spiritual and angelic speech, and, also, the
Scriptures, are derived ; but this is an arcanum
hitherto unknown. The Lord describes his divin
ity and infinity by Alpha and Omega ; by which
is signified that He is the All in all of heaven and
the church. From the signification of the letters
of the alphabet in the spiritual world, as above,
it is that David wrote the 119th Psalm, in order,
according to the letters of the alphabet, beginning
with Alaph and ending' with Thaw, as may appear
from the initials of the verses. — A. R. 29, 38.
The Lord tempted even by Angels.
1977. That the Lord in temptations fought at
length with the angels themselves, yea, with the
whole angelic heaven, is an arcanum which has
not heretofore been discovered. But the case
herein is this. The angels indeed are in the high
est wisdom and intelligence, but they have all
their wisdom and intelligence from the Lord's Di
vine, and from themselves or their proprium they
have nothing of wisdom and intelligence ; as far
therefore as they are in truths and goods from the
Lord's Divine, so far they are wise and intelligent
That the angels have nothing of wisdom and intel
ligence from themselves, they themselves openly
confess, yea, they are also indignant if any one at
tributes to them any thing of wisdom and intelli
gence, for they know and perceive that this would
be to derogate from the Divine what is Divine, and
to claim to themselves what is not their own, thus
to incur the crime of spiritual theft. The angels
also say, that all their proprium is evil and false,
as well hereditarily, as from actual life in the world
when they were men, and that what is evil and
false is not, separated or wiped away from them,
and they thus justified, but that it all remains -with
them ; yet that they are withheld of the Lord from
what is evil and false, and are kept (or held) in
good and truth. These things all the angels con
fess, nor is any one admitted into heaven, unless
he knows and believes these things ; for otherwise
they cannot be in the light of wisdom and intelli
gence which is from the Lord, consequently not in
good and truth. Hence also it may be known in
what manner it is to be understood, that heaven is
not pure in the eyes of God, as in Job, chap. xv.
15. This being the case, that the Lord might
bring the universal heaven into celestial order, He
even admitted into Himself temptations from the
angels, who, so far as they were in proprium, so
far were not in good and truth : these temptations
are the inmost of all, for they act only upon ends,
and with such subtlety as to escape all observa
tion : but so far as they are not in proprium, so far
they are in good and truth, and so far incapable of
tempting. Moreover the angels are continually
being perfected by the Lord, and yet can never be
perfected to eternity to such a degree, that their
wisdom and intelligence, can be compared with
the Divine wisdom and intelligence of the Lord ;
for they are finite, and the Lord infinite, and finite
admits of no comparison with infinite. From these
things it may now appear, what is understood by
god, with whom Jacob as a prince contended, and
also why he was not willing to reveal his name. —
A. C. 4295. The Lord's Love to Mankind.
1978. Nothing but the salvation of mankind
could be the consolation regarded by him, since
he was principled in divine and celestial love, and
became, even as to his human essence, essential
divine and celestial love, in which the love of all

400

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

is alone regarded and kept at heart. That the di
vine love is of such a quality, may appear from the
love of parents towards their children, which in
creases according to the degree in which it de
scends, that is, becomes greater in remote than in
nearer descendants. Now nothing exists but what
has a cause and ground of its existence : this love,
then, towards posterity increasing successively
must needs have such a cause and ground ; and
this can only be from the Lord, from whom flows
all conjugial love and all love of parents towards
their children ; his love being such, that he loves
all as a father does his sons, and desires to make
all heirs, and provides an inheritance for those who
shall be born hereafter, as well as for those who
are born already. — A. C. 1865.
Balaam's Ass speaking.
1979. The arcanum concerning the ass upon
which Balaam rode, which turned three times out
of the way, on seeing an angel with a sword drawn,
and the circumstance of its speaking to Balaam,
shall be here briefly explained. Balaam, when he
rode upon the ass, continually meditated soothsay-
ings against the children of Israel ; the gain with
which he should be honored was in his mind, as is
evident from these words concerning him : " He
went not as at other times to seek for enchant
ments" (Numb. xxiv. 1). He was also a sooth
sayer in heart, wherefore he thought of nothing
else, when he thought from himself. By the ass
upon which he rode is signified, in the spiritual
sense of the Word, an enlightened intellectual
principle ; wherefore to ride upon an ass or a mule
was among the insignia of a chief judge and a
king. The angel with the sword drawn signifies
Divine Truth enlightening and combating against
what is false ; hence, by the ass turning three
times out of the way, is signified that the under
standing, when enlightened, did not agree with
the thought of the soothsayer, which also is under
stood by what the angel said to Balaam : " Behold,
I went out to withstand thee, because thy way is
perverse before me" (Numb. xxii. 32). Byway
in the spiritual sense of the Word, is signified that
which a man thinks from his intention. That he
was withheld from the thought and intention of
using soothsayings, by the fear of death, is evident
from what the angel said to him : " Unless the ass
had turned from me, surely now also I had slain
thee " (Numb. xxii. 33). It sounded in the ears of
Balaam, as if the ass spoke to him, notwithstand
ing she did not speak, but the speech was heard
as if proceeding from her. That this is the case,
has often been shown to me by lively experi
ence ; it has been given me to hear as it were
horses speaking, when, nevertheless, the speech
was not from them, but as if it were from them.
This was actually the case with Balaam, to the
intent that that history might be described in the
Word, for the sake of the internal sense which
every single expression of it contains. In the in
ternal sense is described how the Lord defends
those who are principled in truths and goods, lest
they should be hurt by those who speak as from
illumination, and yet have the disposition and in
tention to seduce. — A. E. 140.
The Sun and Moon standing still at the Com
mand of Joshua.
1980. It is thus written in Joshua: "Then
spake Joshua to Jehovah in the day when Jehovah
delivered up toe Amorites before the children of
Israel, and he said in the sight of Israel, Sun,

stand thou still upon Gibeon ; and thou, moon, in
the valley of Ajalon. And the sun stood still, and
the moon staid, until the nation was avenged
upon its enemies. Is not this written in the book
of Jasher ? So the sun stood still in the midst of
heaven, and hasted not to go down about a whole
day " (x. 12, 13). In this passage its being said
that the sun stood still upon Gibeon, and the moon
in the valley of Ajalon, signified that the church
was altogether vastated as to all good and truth,
for this took place on the occasion of a battle
against the king of Jerusalem and the kings of the
Amorites ; and by the king of Jerusalem is signi
fied the truth of the church altogether vastated by
falsities, and by the kings of the Amorites, the
good of the church vastated by evils ; wherefore
those kings were smitten with hailstones, by which
were signified dire falsities of evil. It is said that
the sun stood still, and the moon staid, namely,
in the sight of the children of Israel, that they
might see their enemies ; but this was prophetical,
although historically related, as may appear from
the circumstance of its being said, " Is not this
written in the book of Jasher ? " and this was a
prophetical book from which the words were
taken ; wherefore from the same book it is also
said, " until the nation was avenged upon its ene
mies," and not, " until the children of Israel had
avenged themselves upon their enemies," the
word " nation," being used prophetically. The
same may also appear from this circumstance, that
this miracle, if it had been literally accomplished,
would have inverted the whole order of nature,
which is not the case with the rest of the miracles
recorded in the Word. In order therefore, that it
might be known that this was said prophetically,
it is added, " Is not this written in the book of
Jasher ? " but nevertheless, that there was a light
given to them out of heaven, as the light of the
sun in Gibeon, and a light as that of the moon in
the valley of Ajalon, is not to be doubted. — A. E.
401. The Urim and Thummim.
1981. The breastplate of Aaron which was
called the Urim and Thumminij was composed
of twelve precious stones, on which were en
graven the names of the twelve tribes, or of the
twelve sons of Israel (Exod. xxviii. 15-30 ; xxxix.
8-29). That responses were given by the Urim
and the Thummim out of heaven, is well known, but
from what origin, has not as yet been revealed ; it
shall therefore now be explained. All light in the
angelic heaven proceeds from the Lord as a sun,
wherefore that light in its essence is divine truth,
from which are derived all the intelligence and
wisdom of the angels, and also of men, in things
spiritual. This light in heaven is modified into
various colors, according to the truths derived from
good which are received ; hence it is that colors
in the Word, by virtue of their correspondence,
signify truths derived from good ; and therefore
also responses were given by a resplendence from
the colors of the stones which were in the Urim
and Thummim, and at the same time either by a
living voice, or by a tacit perception corresponding
to the resplendence. — A. E. 431.
Six Degrees of Divine Truth.
1982. Truth Divine is not of one degree, but of
several : Truth Divine in the first degree, and also
in the second, is what immediately proceeds from
the Lord ; this is above angelic understanding ;
Truth Divine in the third degree is such as is in

WRITINGS OF EMANUEL SWEDENBORG.

401

the inmost or third heaven, this is such that it
cannot in the least be apprehended by man ; Truth
Divine in the fourth degree is such as is in the mid
dle or second heaven, neither is this intelligible
to man ; but Truth Divine in the fifth degree is
such as is in the ultimate or first heaven ; this
may be perceived in some small measure by man
if illustrated, but still it is such, that a considerable
part of it cannot be uttered by human expressions,
and when it falls into ideas, it produces a faculty
of perceiving, and also of believing that it is so ;
but Truth Divine in the sixth degree is such as
appertains to man, accommodated to his appercep
tion, thus it is the sense of the letter of the Word ;
this sense or this truth is represented by a cloud,
and the interior truths by glory in the cloud :
hence it is that Jehovah, that is the Lord, so often
appeared to Moses and the sons of Israel in a
cloud.— A. C. 8443.
The Criterion for Character.
1983. All spirits are distinguished in the other
life by this : they who desire evil against others
are infernal or diabolical spirits ; but they who
desire good to others are good and angelic spirits.
Man may know which he is amongst, whether
amongst the infernal spirits or the angelic. If he
intends evil to his neighbor, thinking nothing but
evil concerning him, and actually doing evil when
in his power, and finding delight in it, he is
amongst the infernals, and becomes himself also
an infernal in- the other life: but if he intends
good to his neighbor, and thinks . nothing but good
concerning him, and actually does good when in
his power, he is amongst the angelic, and becomes
himself .also an angel in the other life. This is
the criterion : let every one examine himself by it.
It matters not that a person does not do evil when
he either cannot or dare not, nor that he does good
from some selfish regard : such abstinence from
the one and performance of the other have only
their origin in the man's externals, which are re
moved in the other life, where he is such as his
thoughts and intentions make him. There are
many who, from practice in the world, have ac
quired a habit of speaking fairly : but, in the other
life, it is instantly perceived whether the mind or
intention agrees with the words : if not, the parties
are rejected amongst the infernals of their own
kind and species. — A. C. 1680.
1984. Every one may see what is the nature and
quality of his life, if he will but search out the
nature and quality of the end which he regards ;
not the nature and quality of the ends, for these
are innumerable, being as many in number as are
his intentions, and nearly as many as the judg
ments and. conclusions of his thoughts : these
however are intermediate, ends, which are vari
ously derived from the principal end, or tend to
promote it. But let him search out the end which
he regards in preference to all the rest, and in
respect to which the rest are as nothing : and if
he regards self and the world as ends, be it known
to him that his life is an infernal one ; but if he
regards as ends the good of his neighbor, the gen
eral good, the Lord's kingdom, and especially the
Lord himself, be it known to him that his life is a
heavenly one. — A. C. 1909.
1985. In the further course of conversation with
him on the principles of religion advocated and
explained by him, I took an opportunity of asking
him How a man, who was confident that he was
serious in his duty towards God and his neighbor,
-ould be certain, whether he was in the right road
51

to salvation or not? I waj answered, That this
was very easy; and that such a man need only5
examine himself and his own thoughts according
to the Ten Commandments; as, for instance,
whether he loves and fears God ; whether he is
happy in seeing the welfare of others, and does
not envy them ; whether, on having received a
great injury from others, which may have excited
him to anger and to meditate revenge, he after
wards changes his sentiments, because God has
said, that vengeance belongs to him, and so on ;
then he may rest assured, that he is on the road to
heaven ; but when he discovers himself to be act
uated by contrary sentiments, on the road to hell.
— Documents, &rc. p. 59.
Love to Enemies.
1986. Internal men, such as are the angels of
heaven, do not desire retaliation of evil for evil,
but from celestial charity forgive freely, for they
know that the Lord defends all who are in good
against the evil, and that he defends according te
the good pertaining to them, and that he would
not defend, if, on account of the evil done'to them,
they should suffer enmity, hatred, and revenge, to
be enkindled, for these things avert protection. —
A. E. 556. True Liberty.
1987. When man becomes regenerate, then he
first enters upon a state of liberty, having been
previously in slavery, for he is in slavery whilst
under the dominion of lusts and falsities, and at
liberty when governed by the affections of good
and truth. How this is, man never perceives, in
any degree, so long as he remains in a state of
servitude, first beginning to recognize it when
entering on a state of liberty. Whilst he contin
ues a slave, that is, so long as lusts and falsities
have the dominion, he supposes himself to be in
freedom ; but it is a gross falsity, since he is then
carried away by the delight of his lusts, and of the
pleasures thence derived, that is, by the delight of
his loves, and in consequence of this being agree
able to him, he appears to himself to be free. Every
one under the guidance of any particular love,
whilst he follows whithersoever it leads him,-sup-
poses himself free ; but the truth is, he is at such
times associated with and carried along, as it were,
by a torrent of diabolical spirits, who hurry him
away. Man never comes into a state of liberty,
so as to be under the guidance of the love of good
and truth from the Lord, previous to his regenera
tion. When in this state he is then first enabled
to know and perceive what freedom is, because he
then knows and perceives what life is, and the na
ture of true delight, and of happiness ; for before
this he is not even conscious of what is good,
sometimes calling that the greatest good which is
the greatest evil. When those who are in a state
of liberty from the Lord see, and especially when
they feel, the life of lusts and falsities, they shrink
away from it, as though they saw hell open before
their eyes : as, however, the nature of a life of
liberty is utterly unknown to the generality of per
sons, it may be expedient here briefly to state that
it consists solely in being led by the Lord. — A. C.
892. Man must act as of himself.
1988. Such is the law of order, that man ought
to do good as of himself, and therefore not to hang
down his hands, under the idea that, because he
cannot, of himself, do any thing that is good, he

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COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

ought to wait for immediate influx from above, and
so remain in a passive state ; for this is contrary
to order : but he ought to do good as of himself;
and when he reflects upon the good which he does,
or has done, he should think, acknowledge, and
believe, that it was the Lord with him who wrought
it. For when a person hangs down his hands under
the above-mentioned idea, he is not a subject on
which the Lord can operate, since the Lord cannot
operate by influx on any one who deprives himself
of every thing into which the requisite power can
be infused. He would then be like a man who
should refuse to learn any thing unless taught it
by immediate revelation; or who should refuse
to teach any thing, unless he was immediately
prompted what to say ; or who should refuse to
attempt any thing, unless he was impelled to it, as
one without will ; when yet, if what he requires
were granted, he would be still more indignant, to
find himself as something inanimate, when, never
theless, what is animated by the Lord with man is
that which appears as if it was from man. Thus,
that man does not live from himself, is an eternal
truth : yet unless he appeared to live from himself,
it would be impossible for him to live at all. — A.
C. 1712.
A gentle Quarrel of the virgin Sex with the
Evil.
1989. Early in the morning I observed above the
head that the attempts and insults of the evil were
repelled, and by those too that were of the virgin
sex ; but their quick resistances, made • in an in
stant, and their modest rejections of the evil as
saults, I cannot describe. They were as quick as
a flash, and yet with such modest gentleness, that
they seemed unwilling to hurt those who threat
ened them. This hasty resistance was without
any premeditation, and was as if they foresaw
what was threatened, and would immediately re
move it ; yet in the manner described, and at the
same time with such exquisite tact, that they
tseemed as if unwilling to do any thing against
'.their assailants, while still meeting every attempt
with a resistance exactly adapted to the menacing
intentions. The thing cannot be described ; it
was not so much a contention as a decent, instan
taneous, and perfectly fit removal or turning aside,
on the part of these virgins, of all the evil assaults
nude against them. — S. D. 4377.
Trust in the Lord and Trust in One's Self.
1990. They who put their trust in the Lord, con
tinually receive good from Him, for whatsoever
befalls them, whether it appear as prosperous or
unprosperous, is still good, for as a medium it con
duces to their eternal felicity : but they who put
their trust in themselves, continually induce evil
upon themselves, for whatsoever befalls them, al
though it appears as prosperous and happy, is nev
ertheless evil, and hence as a medium conduces to
their eternal unhappiness. — A. C. 8480.
Every Man may see spiritual Truths who
desires it.
1991. Every man, whose soul desires it, is capa
ble of seeing the truths of the Word in light.
There does not exist an animal which does not
know the food proper to its life when it sees it ;
and man is a rational and spiritual animal who
;sees the food of his life, not that of his body but
of his soul, which is the truth of faith — provided
he hunger after it, and seek it from the Lord. —
A. R. 224.

Why Man is born in Ignorance.
1992. If man were not tainted with any hered
itary evil, the rational principle would be born im
mediately from the marriage of the celestial things
of the internal man with its spiritual things, and
through the rational principle would be born the
scientific, so that man would have with him all the
rational principle, and all the scientific, at the in
stant of his coming into the world ; for this would
be according to the order of influx, as may be con
cluded from, the fact, that all other animals what
soever are born into all the scientific faculty which
is necessary and conducive to their sustenance,
their protection, their habitation, and their procrea
tion, because their nature is according to order :
how much more would this be the case with man,
had not order been destroyed in him ; for he alone
is born into no science ! The cause of his being
so born is, the hereditary evil derived from father
and mother, in consequence of which all his fac
ulties are in a contrary direction in respect to what
is true and good, and cannot be reduced into forms
corresponding to them by an immediate influx of
celestial and spiritual things from the Lord. This
is the reason that the rational principle of man
must necessarily be formed after a manner, or in a
way, altogether different, viz., by scientifics and
knowledges insinuated by the senses, thus flowing
in by an external way, and, consequently, in in
verted order. Man thus is miraculously rendered
rational by the Lord: — A. C. 1902.
The Flood.
1993. That by a flood is signified the inundation
of evil and falsity, is evident from what was said
above respecting the posterity of the Most Ancient
Church, that they were possessed with filthy lusts,
had immersed therein the doctrinals of faith, and
hence were infected with false persuasions which
extinguished all truth and good, and at the same
time closed up the way against remains so as to
prevent their operation, and consequently that they
could do no other than destroy themselves ; for
when the way is closed up against remains, then
man is no longer man, because he can jio longer
be protected by angels, but has become entirely
possessed by evil spirits, whose sole study and de
sire is to extinguish in him every vestige of man
hood. Hence came the death of the antediluvians,
which is described by a flood, or universal inunda
tion ; and indeed the influx of fantasies and lusts
from evil spirits is not unlike a deluge, and is there
fore called a flood or inundation, in various parts
of the Word.
1994. That by destroying all flesh, wherein is
the breath of lives, from under the heavens, is de
noted that the posterity of the Most Ancient Church
would destroy themselves, is proved by what has
been just now observed, and also by the descrip
tion given above, of their successively and hered
itarily deriving from their parents such a genius
as to be infected far above all others with dire
persuasions. This proceeded chiefly from their
immersing the doctrinals of faith in their filthy
lusts ; whereas those who have no doctrinals of
faith, but live altogether in ignorance, cannot do
as those most ancient people did, — profane holy
things, and thereby close Up the way against re
mains, and expel from themselves the angels of
the Lord. Remains, as has been previously re
marked, are the all of innocence, charity, mercy,
and the truth of faith, which man from his infancy
has received from the Lord, or has acquired from

WRITINGS OF EMANUEL SWEDENBORG.

403

his teachers. All and each of these are carefully
stored up ; for if man were not in possession of
them, it would be impossible for any thing of in
nocence, charity, and mercy, to be in his thoughts
and actions, consequently there could be nothing
of goodness and truth in them, and hence he would
be worse than the wild beasts. This would also
happen if, having Such remains, he yet, by filthy
lusts and direful persuasions of what is false, should
stop up the way against them, and prevent their
operation ; for such were the antediluvians who
destroyed themselves, and who are here under
stood by all flesh wherein was the breath of lives
under the heavens.
1995. That by every thing which is in the earth
dying, those are signified who, being of that church,
had become thus affected, is evident from this con
sideration, that the earth does not mean the whole
habitable globe, but only those who are of the
church, as was shown above. Hence no particu
lar flood is here intended, still less a universal
deluge, but only the expiration or suffocation of
those who, being of the church, had separated
themselves from remains, and thereby from what
appertained to the understanding of truth and the
will of good, consequently from the heavens. —
A. C. 660-662.
1996. By all the fountains of the great abyss
being broken up, is signified the extreme of temp
tation as to the will. By the abyss, in ancient
times, was signified hell ; and fantasies and false
persuasions were likened to waters and streams,
and also to the vapor proceeding from them. Some
of the hells also appear as abysses and seas ; thence
come the evil spirits who devastate and tempt man,
and the fantasies which they infuse and the desires
with which they inflame him, are like inundations
and exhalations issuing thence. Such then is the
representation of all the fountains of the great
abyss being broken up. That hell is called an
abyss, and the filthy things thence issuing streams,
is plain from Ezekiel : " Thus saith the Lord Je
hovah : In the day when he went down to hell I
caused him to mourn ; I covered the abyss above
him, and I restrained the streams thereof, and the
great waters were stayed " (xxxi. 15). Hell is also
denominated an abyss in John (Rev. ix. 1, 2, 11 ;
xi. 7 ; xvii. 8 ; xx. 1, 3).
1997. By the cataracts of heaven being opened,
is denoted the extreme of temptation as to the un
derstanding. — A. C. 756, 757.
1998. That by " the waters prevailed very ex
ceedingly upon the earth," is denoted the increase
rf false persuasions, is clear from what has been
jtreviously asserted and demonstrated of the waters
of a flood or inundation signifying falses, and from
its being said in the present passage, that " the
waters prevailed very [exceeding] exceedingly,"
this being the superlative form of the original
tongue. Falses are the principles of what is
falsa and the persuasions of what is false ; and
' that these increased immensely amongst the ante
diluvians, is evident from what has been said above
concerning them. Persuasions of what is false
increase immensely when men. immerse truths in
their lusts, or cause them to favor self-love and the
love of the world ; for in such a case they pervert
truths, and by a thousand methods force them to
agreement with their desires.
1999. That by " all the high mountains that were
uftder the whole heaven were covered," is meant
that all the goods of charity were extinguished, is
evident from the signification of mountains amongst
the most ancient people. Mountains with them

represented the Lord, in consequence of their wor
shipping him upon mountains, because these are
the highest parts of the earth. On this account
mountains denoted celestial affections, which they
also regarded as the highest, consequently love
and charity, and thus the goods of love and charity,
which are celestial. Hence it is plain that by the
waters covering the mountains; is signified that
false persuasions had extinguished all the good of
charity. — A. C. 794-797.
2000. From experience it has been given to
learn, what an inundation or flood is in the spirit
ual sense, and that it is twofold, one being an in
undation of lusts, and the other of falsities ; an
inundation of lusts is of the voluntary part, and is
of the right part of the brain, whereas an inunda
tion of falsities is of the intellectual part, in which
is the left part of the brain. When a man, who
had lived in good, is remitted into his proprium,
thus into the sphere of his own life, there then ap
pears as it were an inundation : when he is in that
inundation, he is indignant, is angry, thinks rest
lessly, desires vehemently ; in one way when the
left part of the brain is inundated, where falses
are, and in another way when the right is inun
dated, where evils are. But when man is kept in
the sphere of life, which he had received from the
Lord by regeneration, he is then altogether out of
such an inundation, and is as it were in serenity
and sunshine, and in gladness and happiness, thus
far from indignation, anger, restlessness, lusts, and
the like ; this latter is the morning or spring of
spirits, the former is their evening or autumn. It
has been given me to perceive, that I was out of
the inundation, and this for a considerable length
of time, when 1 saw that other spirits were in it ;
but afterwards I was immersed, and then I apper
ceived the similitude of an inundation. In such
an inundation are they who are in temptations.
Hence also I was instructed what- is signified in
the Word by the flood, namely, that the last pos
terity of the most ancient people, who were of the
Lord's celestial church, were altogether inundated
in evils and falses, and so perished. - — ¦ A. C. 5725.
The Dragon's Significancy.
2001. By the dragon in general are understood
those who are natural, more or less, and yet in the
science of things spiritual from the Word : the
reason why those are so signified is, because by
serpents in general are signified the sensual things
of man, and thence sensual man ; wherefore by
the dragon, which is aflying serpent, it signifies the
sensual man, who yet flies towards heaven, in that
he speaks and thinks from the Word, or from doc
trine derived from the Word. — A. E. 714.
Peculiarity of Self-Intelligence.
2002. This is wonderful, that the more any one
thinks himself superior to others in learning and
judgment, the more readily he embraces, and ap
propriates to himself ideas concerning the Lord,
that He is a man, and not God.— T. C. R. 380. ¦>
Why Fishermen were chosen to be Christ's
Disciples.
2003. There was a disquisition amongst spirits
respecting the disciples, for the purpose of instruct
ing those who were from the planet Jupiter, on
what account men of inferior condition, as fisher
men, 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,

404

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

and the like, so that they could not [so well] re
ceive or believe those things which belong to
faith, as the unlearned can ; hence it was that they
were chosen in preference to the learned. — S. D.
1216. See also Life of Swedenborg, No. 220.
The Good more readily believe the Truth.
2004. The truths of faith can never be con
joined to any one, unless he be in the genuine
good of charity ; thus they can be conjoined only
to good. Every one may see this confirmed by
daily experience, namely, that they who are in evil
do not believe, but they who are in good. — A. C.
4368. Removing of the Veil.
2005. So long as man does not shun evils as
sins, the concupiscences of evils close up the in
teriors of the natural mind on the part of the will,
being like a dense veil there, and as a dark cloud
beneath the spiritual mind, and preventing it from
being opened : but as soon as man shuns evils as
sins, then the Lord flows in out of heaven, and
removes the veil, and disperses the cloud, and
opens the spiritual mind, and thereby introduces
him into heaven. — D. 86.
Spiritual Fermentations.
2006. Spiritual fermentations take place in many
ways, as well in the heavens as in the earths ; but
they are not known in the world, what they are,
and how they take place ; for there are evils and
at the same time falsities, which being let into
societies do the like as ferments put into meal and
new wine, by means of which heterogeneous things
are separated, and the homogeneous things are
conjoined, and it becomes pure and clear: these
things are what are understood by these words of
the Lord : " The kingdom of the heavens is like
leaven [ferment,] which a woman taking hid in
three measures of meal, until the whole was leav
ened [fermented.]" Matt xiii. 33, Luke xiii. 21.
— D.P. 25.
2007. The understanding of man is the recipi
ent as well of good as of evil, and as well of truth
as of falsity ; but not the will itself of man : this
will be either in evil or in good ; it cannot be in
both ; for the will is the man himself, and there
is his life's love : but good and evil in the under
standing are separated like internal and external ;
hence man can be interiorly in evil and exteriorly
in good : but still, when man is being reformed,
good and evil are let together, and then there ex
ists conflict and combat ; which, if it is severe, is
called temptation ; but if it is not severe, it takes
place as wine or liquor ferments : if good then
conquers, evil with its falsity is removed to the
sides, comparatively as sediment falls to the bot
tom of a vessel ; and good becomes as generous
wine after fermentation, and clear liquor : but if
evil conquers, then good with its truth is removed
to the sides, and becomes turbid and foul, like un-
fermented wine and unfermented liquor. — D. P.
,284. Laughter.
\ 2008. The origin of laughter is no other than
the affection of truth, or the affection of falsity ;
thence is derived hilarity and joy, which, expand
thefpselves in the face, in laughter : the essence
of laughter is no other than this. Laughter, in
deed} is something external which belongs to the
body, for it appears in the face ; but, in the Word,
things \ interior are expressed and signified by

things exterior ; as by the face are signified all the
interior affections of the mind, by the ear interior
hearing or obedience, by the eye internal sight or
understanding, by the hand and arm power and
strength ; — in the same manner, by laughter is
signified the affection of truth. In the rational
principle of man there is truth, which is its chief
attribute ; there is also in it the affection of
good, but this is within the affection of truth, as
its soul. The affection of good, which is in the
rational principle, does not put itself forth by
laughter, but by a kind of joy, and thence by a
pleasant delight, which does not laugh, for in
laughter, generally, there is also something which
is not altogether good. That laughter signifies
the affection of truth, may appear from this, that
it is here mentioned that Abraham laughed, and
in like manner Sarah, both before and, after the
birth of Isaac ; and also that Isaac was named from
laughter, for "Isaac " signifies " laughter." These
circumstances would never have been mentioned in
the Word, unless such things were implied by
laughing, and by the name of Isaac', which signi
fies laughter.
2009. Thus laughter is an affection of the ra
tional principle, and indeed an affection either of
the true or of the false in the rational ; hence
comes all laughter. So long as such an affection
is in the rational as puts itself forth by laughter,
so long there is something corporeal or worldly,
thus merely human. Celestial and spiritual good
does not laugh, but expresses its delight and cheer
fulness in the countenance, in the speech, and in
the gestures, in a different manner ; for in laugh
ter there are many principles contained, and for
the most part something of contempt, which al
though it does not appear, still lies concealed un
derneath, and is easily distinguished from cheer
fulness of mind, which also produces something
similar to laughter. — A. C. 2072, 2216.
Tears.
2010. " And God shall wipe away all tears from
their eyes." (Rev. vii. 17.) That hereby is signi
fied a 'state of beatitude from the affection of truth,
after falsities are removed by temptations, appears
from the signification of wiping away all tears
from their eyes, as denoting to take away grief
of mind on account of falsities and from falsities ;
and inasmuch as when that grief ceases, after the
temptations which they have undergone, beatitude
succeeds by truths from good, therefore this also
is signified ; for all the beatitude which the angels
enjoy is by truth from good, or by the spiritual
affection of truth, the spiritual affection of truth
being derived from good, because good is the cause
of such affection. The reason why all the beati
tude of angels is from this origin is, because di
vine truth proceeding from the Lord is what con
stitutes heaven in general and in particular, where
fore they who are in divine truths are in the life
of heaven, consequently in eternal beatitude.
The reason why tears from the eyes signify grief
of mind on account of falsities and from falsi
ties is, because by the eye is signified the under
standing of truth ; and hence tears from the eyes
signify grief on account of there being no under
standing of truth; consequently, on account of
falsities. The same is also signified by tears in
the following passage in Isaiah : " He will swal
low up death in victory, and the Lord Jehovah will
wipe away tears from off all faces, and the re
buke of his people shall he take away from off all
the earth ; for Jehovah hath spoken it " (xxv. 8).

WRITINGS OF EMANUEL SWEDENBORG.

405

By these words is signified that the Lord by his
coming shall remove evils and falsities with those
who live from him, So that there shall be no grief
of mind on account of them or from them. Death
signifies evil, because evil is the cause of spiritual
death : and tears are predicated of what is false.
It is to be observed, that the shedding of tears and
weeping, signify grief on account of falsities and
from falsities, but shedding tears, grief of mind,
and weeping denote grief of heart, on account of
falsities. Grief of mind is grief of the thought
and understanding, which are of truth, and grief
of heart is grief of the affection or will, which are
of good ; and as every where in the Word there is
the marriage of truth and good, therefore both
weeping and tears are mentioned in the Word
when grief is expressed on account of the falsities
of doctrine or of religion. That weeping is grief
of heart, may appear from this consideration, that
it bursts forth from the heart, and breaks out into
lamentations through the mouth ; and that shed
ding of tears is grief of mind, may appear from
this consideration, that it issues forth from the
thought through the eyes. In the act both of
weeping and of shedding tears water comes forth,
but bitter and astringent, and this is occasioned
by the influx from the spiritual world into the grief
of man, where bitter water corresponds to the de
fect of truth because of falsities, and to grief on
account thereof. — A. E. 484.
Propriety at the Table.
2011. Speaking with spirits (it was remarked)
that when a man is sitting in conversation at the
table, he ought to eat slowly and long, that the
salivary ducts may be opened, and that his food
may serve better for the purpose of nutrition ; be
cause such is the correspondence of spiritual food,
which is thus according to the genius and nature
of every one, as in the world of spirits, which food
is that of instruction, by means of discourse. Thus
also those who are spiritual, whose minds are at
the same time delighted, and they are spiritually
nourished ; and those who are natural, naturally ;
for in such things consists the life of minds. More
over, because there are spirits with every man, and
they know not that spirits are ever separated from
man, they enjoy their food with the spirit of man,
when the body of man (enjoys) his. Wherefore
because angels are present, it is preferable that
they should delight in those things which are spirit
ual and celestial. — S. D. 3566.
Dignities and Riches of the Most Ancient
Men.
2012. Dignities and- riches in the most ancient
times were altogether different from what they
successively became afterwards : in the most an
cient times dignities were no other than such as
there are between parents and children, which
dignities were the dignities of love, full of respect
and veneration, not on account of nativity from
them, but on account of instruction and wisdom
from them, whicli is a second nativity, in itself
spiritual, because it was of their spirit: this was
the only dignity in the most ancient times, because
then tribes, families and houses dwelt separately,
and not under empires as at this day: it was the
father of the family, with whom that dignity was:
these times were called by the ancients, the gold
en ages But after those times the love of ruling
from the sole delight of that love successively in
vaded- and because there then invaded at toe
same time enmity and hostility against those who

were not willing to submit themselves, tribes, fam
ilies and houses from necessity congregated them
selves into communities, and set over themselves
one whom in the beginning they called a judge,
and afterwards chief, and at length king and em
peror : and they then began also to fortify them
selves by towers, ramparts and walls. From the
judge, chief, king and emperor, as from the head
into the body, the lust of ruling entered into many
like a contagion : hence arose degrees of dignities,
and also honors according to them ; and with them
the love of self, and the pride of one's own pru
dence. The like took place with the love of rich
es : in the most ancient times, when tribes and
families dwelt distinct from each other, there was
no other love of riches, than that they might pos
sess the necessaries of life, which they procured
to themselves by flocks and herds, and by fields,
plains and gardens, from which they had food:
among their necessaries of life were also hand
some houses, furnished with utensils of every kind,
and also clothes : in study and work upon all these
things were the parents, children, servants, and
maids, who were in the house, engaged. But af
ter the love of ruling invaded and destroyed this
commonwealth, the love too of possessing wealth
beyond necessities invaded, and grew to the height
that it wished to possess the wealth of all others.
These two loves are as blood relations, for he who
wishes to rule over all things, wishes also to pos
sess .all things ; for thus all are made slaves, and
they alone lords : this is clearly manifest from
those in the pontifical class, who have exalted
their dominion even into heaven to the throne of
the Lord, upon which they have placed themselves,
that they may also rake together the wealth of the
whole earth, and heap up treasures without end. —
D. P. 215. The ancient Style of Writing.
2013. The most ancient manner of writing was
representative of things, by the mention of persons
and the use of words, by which were understood
things altogether different from those expressed.
Even profane writers in those early times used this
method of framing historical relations, extending it
even to things appertaining to civil and moral life,
composing them in such a manner, that nothing
contained in them was true exactly as it was writ
ten, but under the things literally mentioned some
thing else was understood. This they carried so
far as to represent certain affections as gods and.
goddesses, to whom the heathens afterwards paid
divine worship. That this was the case may be
known to every person of literature, since such an
cient books are still extant. This method of writ
ing they derived from the most ancient people
who lived before the flood, and who represented to
themselves things celestial and divine by such as
are visible on the earth and in the world, and thus
filled their minds and souls with joyous and de
lightful perceptions when they beheld the objects
of the universe, especially such as were beautiful
by virtue of their form and order. Hence all
books of the church, in those times, were thus
written. Such is the book of Job, and, in imita
tion of those books, such is Solomon's Song: such,
also, were the two books mentioned by Moses,
(Numb. xxi. 14, 27;) besides several which are
lost. This style of writing in succeeding times
became venerable on account of its antiquity, both
amongst the Gentiles and amongst the posterity
of Jacob, insomuch that they regarded nothing as
divine but what was written in this manner;

406

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

wherefore when they were under the influence of
the prophetic spirit, as in the case of Jacob, (Gen.
xlix. 3-17;) of Moses, (Exod. xv. 1-21; Deut.
xxxiii. 2 to the end ;) of Balaam, who was of the
sons of the east from Syria, where the ancient
church then was, (Numb, xxiii. 7-10, 19-24; xxiv.
5-9, 17-24 ;) of Deborah and Barak, (Judges v. 2
to the end ;) of Hannah, (1 Sam. ii. 2-10 ;) and sev
eral others, they spoke in the manner above men
tioned, and this for several secret reasons: and
although very few understood, or knew, that the
things spoken signified the celestial things of the'
Lord's kingdom and church, still they were touched
and struck with a wonderful awe, under a sense
of the divinity and sanctity contained in such com
positions. But that the case is similar in respect
to the historical parts of the Word, and that these
are representative and significative of the celestial
and spiritual things of the Lord's kingdom, as to
every individual name and word, is not as yet
known to the learned world ; all that is known is,
that the Word was written* by inspiration, and that
all its contents, both generally and particularly,
involve heavenly arcana. — A. C. 1756.
Why the Words of the Angels fell into natu
ral Expressions with the Prophets.
2014. It was told me, that prior to the Lord's
advent into the world, there was no other heaven
but what was exterior ; 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 for
merly 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 em
ploy ; for otherwise exterior spiritual things could
not be understood, and still less interior spiritual
things, wherefore the Lord also spoke by parables.
I have conversed concerning these subjects with
those in heaven, who appeared to affirm that it was
so ; namely, that such a heaven existed for the in
habitants of this earth ; but that there was an inte
rior and inmost heaven from other earths in the
universe.* — S. D. 672.
Ideas of Spirits fall into different Languages.
2015. Ideas among 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
language, all would perceive in their own lan
guage, or idiom, the sense of the spirit who
spoke, although he spoke only in one manner. —
>S. D. 1305. [Query: — Was it in this manner
that the hearers from nearly every nation under
stood Peter and the rest of the disciples ? Acts,
ii. 1-1 L]

* 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 or
der, and whose heavens are the highest, or most interior ; but we
apprehend that he means those races of mankind who existed af
ter 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 externally so. — Tr.

Truth rooted in the Mind by doing it.
2016. All truth is sown in the internal man, and
is rooted in the external; wherefore, unless the
truth, which is inseminated, take root in the exter
nal man, which is effected by doing it, it becomes
like a tree planted not in the ground, but upon it,
which withers on exposure to the heat of the sun.
The man who has acted.up to the truth, takes this
root with him after death ; but not the man who
has only known and acknowledged it. — A. R. 17.
Offending in one Commandment, thus in all.
2017. It is affirmed that no one can fulfil the
law, especially since he who offends against one
precept of the decalogue, offends against all. But
this form of speaking is not just as it sounds ; for
it is to be understood in this manner, that he, who,
from purpose or confirmation, acts against one pre
cept, acts .against the rest, since to act from pur
pose and confirmation, is utterly to deny that it is
sin; and if it is said that it. is sin, to reject it as of
no moment : and he who thus denies and rejects
sin, makes light of every thing that is called sin.
— T. C. R. 523.
Man's Tendency to Evil.
2018. Few, if any, know that all men whatever
are withheld from evils by the Lord, and this with
a more forcible power than man can believe : for
there is in every man a perpetual endeavor [cona
tus] to evil, and this as well from the hereditary
evil into which he is born, as from the actual evil
which he has brought upon himself, insomuch that,
unless he were withheld by the Lord, he would
rush headlong every moment towards the lowest
hell : but the mercy of the Lord is so great, that
he is elevated every moment, yea every smallest
part of a moment, and withheld from rushing thith
er ; this is even the case with the good, but with a
difference according to their life of charity and
faith. Thus the Lord continually fights with man,
and for man with hell, although it does not so ap
pear to man. That so it is, has been given me to
know by much experience. — A. C. 2406.
How little Man knows of interior Things.
2019. Every one may be convinced of this from
[his consciousness in regard to] all things present
ed to his external sight, which sight, however
acute it may appear to us, is yet dull and obscure
to the greatest degree, as is too manifest to "admit .
of doubt from the experience of that sense in rela
tion to external objects. Our interior sight, which
we think so subtile, is ye so gross, that, as I have
often said to spirits, who Imagined themselves ca
pable of thinking so acutely as to baffle all at
tempts to apprehend their thoughts, if they should
see what was comprised in a single idea — if its
interior could be fully laid open — they would per
ceive whole cohorts of elephants and armies and
regiments of serpents, representatively exhibited.
This, however, the spirits cannot believe, as. they,
like many persons on the earth, regard their most
acute perceptions as having relation to the most
minute things [instead of objects so large]. — S.
D. 1641.
Self-Love and mutual Love contrasted.
2020. There is in self-love,, and in its lusts, a
kind of inflammatory principle, with a delight
thence derived, which so affects the life, that it al
most appears to the person under its influence as

WRITINGS OF EMANUEL SWEDENBORG.

407

if eternal happiness itself consisted in it ; accord
ingly, many make eternal happiness to consist in
becoming great after the life of the body, and in
being served by others, even by angels ; when yet
they themselves are unwilling to serve any, except
with a secret view to themselves that they may be
served. When they say that at that time they shall
be willing to serve the Lord alone, they say what
is false : for they who cherish self-love would have
even the Lord himself serve them ; and in propor
tion as this is not done, they recede from their pro
fessions. Thus the desire of their hearts is, that
they themselves may be lords, and govern the uni
verse. It is easy to conceive what kind of gov
ernment this would be, where such a desire has a
general, nay, a universal influence. Would it not
be an infernal government, where every one loves
himself above all others ? Yet this is inseparably
included in self-love. Hence may appear what is
the nature and quality of self-love ; as also from
this consideration, that it conceals in its bosom
hatred against all who do not subject themselves
to it as slaves : and as it carries hatred in its bosom,
so, consequently, does it include all sorts of re
venge, cruelty, deceit, and other abominable dispo
sitions. But mutual love, which alone is celestial,
consists in this ; that whosoever is influenced by
it, not only says, but also acknowledges and be
lieves, that he fe most unworthy, that he is some
what vile and filthy, and that the Lord, out of an
infinite mercy, is continually drawing and keeping
him out of hell, into which he is continually at
tempting, nay desiring, to plunge himself. The
ground of such his acknowledgment and belief is,
because it is the truth ; not that the Lord, or any
angel, desires such acknowledgment and belief
from any one, with a view to receive homage by
his abasement, but to prevent his being puffed up
with pride, when in reality he has so little to be
proud of: for this would be as if dung should call
itself pure gold, or as if a fly on a dunghill should
call itself a bird of Paradise. In proportion, there
fore, as man acknowledges and believes his nature
and quality to be such as it really is, he recedes
from- self-love and its lusts, and regards self with
abhorrence ; and so far as this is the case with
him, he receives from the Lord heavenly love, that
is mutual love, which consists in a desire to serve
all others. These are they who are -understood by
the least, who become greatest in the kingdom of
God.— A. C. 1594.
2021. They who are under the influence of self-
love and the love of the world cannot by any means
believe that they are in such filthiness and unclean-
ne^s as they really are ; for there is a certain
pleasurableness and delight which soothes, favprs,
and flatters them, and causes them to love that
life, and to prefer it to every other ; the conse
quence of which is, that they think there is no evil
in it For whatever favors any one's love and con
sequent life, is believed to be good. Hence also
the rational principle consents, and suggests falsi
ties which confirm that conclusion, and which cause
such a degree of blindness, that the nature of heav
enly love is not at all seen, or if it is seen, they in
heart say that it is something miserable, or a thing
of nought, or a mere imaginary existence, which
keeps the mind in a state like that of sickness or
disease. But that the life of self-love and the
love -of the world, with its pleasures and delights,
is filthy and unclean, may appear to every one who
will be at the pains to think according to the ra
tional faculty with which he is endowed. It is

from self-love that all evils come which destroy
civil society ; all kinds of hatred, all kinds of re
venge, all kinds of cruelty, yea, all adulteries, flow
thence as so many several streams from a filthy
pit. For whoever loves himself, either despises, or
abuses, or hates, all others,, who are not subservi
ent to him, or who do not pay him respect, or act
in his favor : and where there is hatred, there must
of necessity be revenge and cruelty ; all in pro
portion to the degree of self-love. Thus that love
is destructive of society, and of the human race.
— A. C. 2045.
2022. Mutual love, which reigns' in heaven, con
sists in this, that each loves his neighbor more than
himself ; hence the whole heaven constitutes, as it
were, a single man, all being. thus consociated by
mutual love from the Lord. Hence too it is, that
the felicities of all are communicated to each in
dividual, and those of each individual to all : and
hence the heavenly form is such, that every one is,
as it were, a kind of centre, whence he is a centre
of the communications, consequently, of the felici
ties, proceeding from all ; which take place accord
ing to all the differences of that love, which are
innumerable : and as they who are principled in
that love perceive the highest happiness in this cir
cumstance, that they are capable of communicating
to others what they receive by influx themselves,
which they do from the heart, the communication
is thus rendered perpetual and eternal ; in conse
quence of which the happiness of each increases
in proportion to the increase of the Lord's kingdom.
The angels, as dwelling rin distinct societies and
mansions, do not think of this : but the Lord thus
disposes all things of his kingdom, both collec
tively and individually. Such is the kingdom of
the Lord in the heavens. Nothing attempts to de
stroy this form and this order but self-love ; con
sequently, all in the other life who are under the
influence of self-love, partake more profoundly
than others of the infernal character. For self-love
communicates nothing to others, but extinguishes
and suffocates the delights and felicities of others.
Whatever delight flows from others into those who
are in self-love, they take to themselves, centre it
in themselvesf turn it into the defilement of self,
and prevent its further propagation : thus they de
stroy every thing that tends to unanimity and con
sociation, whejice result disunion and consequent
destruction. As, also, each of them is desirous to
be served, worshipped, and adored by others, and
loves none but himself, there hence results disso
ciation, which is determined, or puts itself forth,
into lamentable states, so that they perceive no
greater delight than in torturing others, by dreadful
contrivances and fantasies, from a. principle of
hatred, revenge, and cruelty. When such spirits
approach any society where mutual love dwells,
they are cast down of themselves, like impure and-
dead weights in a pure and living atmosphere, by
reason that the delight which flows in terminates
in themselves : and as they exhale a filthy idea of
self, their own delight is there turned into a ca
daverous stench, whereby they are made sensible
of the hell of self; beside which they are seized
with terrible agonies. Hence may appear what is
the nature and quality of self-love, viz., that it is
not only destructive of the human race, as was
shown above, but that it is also destructive of heav
enly order, and, consequently, that there is in it
nothing but impurity, defilement, profaneness, and
hell itself, how different soever the appearance may
be to those who are principled in it — A. C. 2057.

408

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

Why the Lord wills to be worshipped.
. 2023. It is the essence of spiritual love to do
good to others, not for the sake of self, but for the
sake of others : infinitely more is this the essence
of Divine love. This is like the love of parents
towards their children, for they do them good not
for their own sakes, but for their children's, as is
especially manifest in the love of a mother towards
her infant. It is believed, that the Lord, because
He is to be adored, worshipped, and glorified,
loves adoration, worship, and glory for His own
sake : but He loves it for the sake of man, since
man thereby comes into such a state, that the
Divine can flow in and be perceived ; for in a state
of worship man removes his proprium, which hin
ders influx and reception, — • his proprium, which
is the love of self, serving to harden and §hut
the heart. This is removed by the acknowledg
ment that from himself comes nothing but evil,
and from the Lord nothing but good ; hence comes
a softening of the heart and humiliation, from
which flows forth adoration and worship. Let not
any one therefore believe, that the Lord is with
those who only adore Him, but that He is with
those who do His commandments, thus who per
form uses : with the latter He has His abode, but
not with the former. — D. L. W.335.
Love to the Lord, and Love to the Neighbor,
distinguished.
2024. The Divine principle abiding with those
who have faith in the Lord, is love and charity :
and by love is meant love to the Lord ; and by
charity love towards our neighbor. Love to the
Lord cannot possibly be separated from love to
wards our neighbor ; for the Lord's love is towards
the whole human race, which he desires to save
eternally, and to adjoin entirely to himself, so as
for none of them to perish ; wherefore whosoever
has love to the Lord, has the Lord's love, and thus
cannot do otherwise than love his neighbor. But
they who are principled in love towards their
neighbor, are not all, on that account, principled
in love to the Lord ; as the upright Gentiles who
are in ignorance concerning the Lord ; with whom,
nevertheless, the Lord is present in charity. It is
the same with others who belong to the church :
for love to the Lord is love in a superior degree.
They who have love to the Lord are celestial men ;
but they who have love towards their neighbor, or
charity, are spiritual men. The most ancient
church, or that before the flood, which was a
celestial church, was principled in love to the
Lord : but the ancient church, or that after the
flood, which was a spiritual church, was principled
in neighborly love, or in charity. — A. C. 2023.
The Lord's Favor to Man's varied Conscience.
2025. There does not exist with man any pure
intellectual truth, that is, truth divine ; but the
truths of faith, which are with man, are appear
ances of truth, to which the fallacies appertaining
to the senses join themselves, and to these the
falsities which originate in the lusts of self-love
and the love of the world. Such are the truths
which exist with man ; and how impure these are
may appear from the circumstance of their being
. attended with such adjuncts. Nevertheless the
Lord conjoins himself with man in those impu
rities, for he animates and quickens them with in
nocence and charity, and thus forms conscience.
The truths of conscience are various, being ac
cording to every one's religion ; and these, pro

vided they are not contrary to the goods of faito,
the Lord is not willing to violate, because imn is
imbued with them, and attaches sanctity to them.
The Lord never breaks any one, but bends him.
This may, appear from this consideration, that
within the church there are some of all denomina
tions who are endowed with conscience ; though
their conscience nevertheless is more perfect in
proportion as the truths which form it approach
nearer to the genuine truths of faith. — A. C. 2053.
Temporary Quiescence of Evils.
2026. There are two loves, so called, and their
lusts, which obstruct the influx of heavenly love
from the Lord ; for those loves, whilst they have
rule in the interior and external man, and take
possession of it, either reject or suffocate the
heavenly love in its influx, and also pervert and
defile it, being altogether contrary to such heav
enly love. But in proportion as those loves are
removed, heavenly love, entering by influx from
the Lord, begins to appear, yea, to shine bright in
the interior man ; and in the same proportion man
begins to see that he is in evil and falsity, yea,
afterwards, that he is in uncleanness and defile
ment, and, lastly, that this was his proprium.
These are they who are regenerate, with whom
those loves are removed. It may also be apper
ceived by the unregenerate, with whom, when the
lusts of those loves are quiescent, (as is the case
at times whilst they are in holy meditation, or
whilst their lusts are laid asleep, as happens under
great misfortunes, or in times of sickness, and
chiefly at the hour of death,) they apperceive
somewhat of heavenly light, and of comfort from it ;
in consequence of corporeal and worldly things
being then laid asleep, and in a manner dead : but
with such there is not any removal of those lusts,
but only a suspension of their activity, as in
sleep ; for they instantly relapse into them on
their recovery of their pristine state. — A. C. 2041.
Sleep of Spirits.
2027. Spirits have a state of sleep and of wake
fulness. When a spirit was sleeping, I was awake,
and attended a little to his sleep. There was then
exhibited another spirit who was in sleep, and
who represented what that spirit experienced.
There were also angels, who are always watchful,
and who insinuated this dream. — S. D. 778, 779.
2028. Being afterwards awakened, and remaining
so for an hour, the spirits around me were in the
mean time asleep ; from which it appears that
while man is awake, spirits may be sleeping
around him. — S. D. 4284.
Effect of certain Sciences.
2029. I was discoursing with spirits concerning
different sciences, as to the [various] manner in
which they form human minds. ; thus, concerning
philosophy, and other like [studies]. As concerns
philosophy, its every department has had no other
effect than to darken men's minds,* and thus to

* Swedenborg does not of course mean to say that there are
no true philosophical studies which can improve and elevate the
mind, especially those based upon the laws of nature and of the
human mind and body, and the connection between things spir
itual and material, as they are getting to he understood in our
day ; but he here has reference to the more unsubstantial and
unreal philosophies of the metaphysicians and others, who, in
his day, and for so many ages, have blinded the mind with
learned follies, and with " science falsely so called." Any other
understanding of his words would be contrary to what is further
stated in this article, also to the genius of the author himself,
who was the very prince of philosophers, and was led- from
natural science to spiritual — Compile.:

WRITINGS OF EMANUEL SWEDENBORG.

409

close the way to the intuition of interior things,
at the same time also, of universal [truths], for it
stops short (consistil) 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 ; 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], be
comes stupid, and, beyond all others, ignorant.
2030. As respects mechanical [science], when
one indulges too much in mechanical praxis, he
then [so] forms his mind as to believe that not
only all nature consists of nothing but what i's
mechanical, but also spiritual and celestial things ;
which, if he cannot reduce to mechanical princi
ples and their powers, he believes nothing, so that
he becomes merely corporeal and earthly.
2031. As respects geometry and the like, even
this [science], as it were, concentrates the mind,
and impedes it from advancing into universals,
besides that it supposes nothing to exist but what
is [according to] geometric or mechanic [prin
ciples]^ whereas geometry extends not bevond
terrestrial and corporeal forms.
2032. As relates to historical [studies], they are
such as not to injure [the mind], provided they be
not [made] merely things of memory.
2033. The man who indulges the memory only,
or who cultivates such studies 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
surrounded as though with a bony substance or
with a skull ; which callosity must be shaken off
before the truth can penetrate, and before spiritual
and celestial knowledges can have any place [in
his mind]. Such a callosity is dissipated with diffi
culty, 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, be
come, 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 cal
lous or hard substance.
2034. [To devote the mind to] natural experi
ence 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].
2035. 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 esteemed 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. — S. D. 767-773.
To desire and seek Honor on Earth is not
heavenly.
2036. I have conversed with some who died not
52

very 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 actuated them, and I conversed with them
concerning it, saying, that this was something
worldly which still remained with them, and that
what is heavenly desires nothing of the kind, but
rather holds it in aversion.
2037. Moreover I said that in heaven, where all
are assembled together from the first creation, ex
ists the greatest and most honorable society, to
whom they might be known, and with whom, in
deed, they might converse with joy and delight ;
that there is not a single individual there, who by
any means wishes to be greater than another, but,
in his own estimation, less : and that there is no
comparison between a name in heaven and a name
on earth, — especially amongst such as know
nothing of what is good and heavenly — as there
is no comparison between glory in the world and
glory in heaven. — <S, D. 780, 781.
Harmonic Hymns of the Angels.
2038. This day I heard many angels of the in
terior heaven who were forming 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 per
ceived those hymns ; they appeared to me like a
continuous infantile sound, like the soun.d 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 repre
senting the same thing. I was afterwards in
formed what they said ; namely, they were form
ing, by their hymns [as representations], a golden
crown with diamonds around the head of our
Savior, which was effected both by celestial repre
sentations and by distinct ideas, which are the
principles of human words, and which are intelli
gible to no spirit or man. It is wonderful that
very 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 harmony 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 ad
mitted into some of the grosser gyres, and I could
follow them. But he who desires to act from him
self, and to command others, and is not willing to
allow himself rather to be led, can by no means be
[present in these gyres], except it be by compul
sion. Souls are by degrees introduced into these
harmonies and agreements (convenientias), so that
at length they can be amongst angels. — S. D.
489. 2039. There was one choir consisting of very
many, and acting, at the Same time, as a one, with
out confusion from one another ; so that there was
one within another, and also without another. It
is in this manner that the universal angelic heav
en is accustomed to devote itself to the praise and
glory of the Savior. Hence musical harmony, and

41-0

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

singing, are so delightful 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] wifh an interior perception of gladness,
credible to none, and thus ineffable. — S. D. 491.
All Things tend to Conjunction by Love.
2040. Whatever happens in the other life, such
as punishments, vastations, 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 means be,
when one desires to be greater than another, for
hence is disunion and rejection. — S. D. 693.
The Inmost Heaven.
2041. When I was afterwards thinking concern
ing 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 in
most 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 consequently they are averse to be called
holy, because in themselves they, are filthy.
2042. The voice thus sent forth, came from on
high, and, indeed, above the upper part of the fore
head, because from inmost principles.
2043. It was also given me to think, whether any
who are born in the present time can be admitted
into the inmost heaven, inasmuch as hereditary
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 of the most
ancient Church, and also from other earths, for they
are "innocences. In the interior and exterior heav
en 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 innocence constitutes
their centre, as an axis or nucleus. Nor e^.n any
heaven subsist, unless its centre or its inmost prin
ciple 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 in
terior, by its centre or midst, that is, by its inno
cences ; and thus the inmost, by the interior, com
municates with the exterior ; hence it may be un
derstood of what nature the communication is
from inmost things, and from the Lord, according
to the order instituted by Him.-
2044. It is the inmost heaven through which the
Lord insinuates true conjugial love ; for, the princi
ple or origin of this love is from the inmost heaven ;
and then, through the medium of the inferior heav
ens. Hence also comes the affection for children,
called storgi ; 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 mother's womb, and are careful that they be
nourished, — thus they preside over that region
during gestation, (uteris gestantibus). — S. D. 1198
-1201.

The Inmost of Evil.
2045. The inmost with the good is love to the
Lord and love towards the neighbor, but the in
most with the evil is self-love and the love of the
world ; this latter inmost is what is here meant
The things which encompass the inmost, and con
stitute as it were the circumferences, are the evils
with the falses which favor ; and these are arranged
in the order in which they favor. In the other
life these things are unfolded according to the
order in which they are arranged : first come forth
those things which occupy the ultimate circumfer
ences, next those which occupy the interior cir
cumferences, and at length is manifested the in
most : hence it is, that man. in the other life passes
through several states, and that the evil by degrees,
successively incur plagues, before they are cast
into hell, according to what has been said just
above. The inmost, at which they finally arrive,
is hell itself with them, for it is the evil itself
which had been of their love, thus the end for the
sake of which they had done all things, and which
in the world they had inmostiy concealed. — A. C.
7542.Quality of Man's Life evident ih Sickness and
impending Death.
2046. Whatever a man loves, that he fears to
lose ; and therefore in diseases, when death is im
pending, it may be especially known, what things
the man had loved, or what ends he had in view
during his lifetime ; as [for example], 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 busi
ness [as promotes his ends], provided such con
versations do not detain him from actually enga
ging in the same — so as to have still the same
devoted affection in favor of self. The like 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 be
ing named, even though it were the whole world.
2047. But for the sake of one's children, to be
unwilling to die is natural, both in the good and
the evil ; for the evil also love their children, but
on account of the ends which prevail in themselves,
as, that they may be eminent in honors, &c.
2048. 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 de
spise worldly things ; but this is rarely the case
with those who are led by the /love of self.
2049. 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 [operative], namely,
that that they wish to be considered as lreroes ;
thus it is that they desire to die. — S. D. 1235-
1238.

WRITINGS OF EMANUEL SWEDENBORG.

411

It is better to have Faith without under
standing it by the Sciences.
2050. It is manifest that those are more happy
who believe, and yet do not see [John xx. 29],
than those who do not believe except they can see
[by the sciences] ; besides, faith without sight is
of such a nature, that it disregards and, rejects all
demonstration, just as one who sees an object, re
fuses to have it demonstrated to him that he does
see it ; so it is with faith. For that an object which
one sees, should seem to become a subject of
demonstration only, is to have it called in question ;
for demonstration involves that disadvantage. —
Demonstrations, therefore, are only for those who
will believe nothing, except 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], those things must
be demonstrated, which ought not to be demonstrat
ed ; — as, for example, that there is a God; — a
truth which every one ought to believe, without ar
guments in demonstration ; whereas, it is frequently
the case, that when such a truth is being demon
strated, somewhat of doubt adheres to every ar
gument and gives rise to objections, and thus to
scandals. — S. D. 1291.
Works of Art and Nature compared.
2051. It is surprising, that men in general have
not yet been struck with the fact, that all things
made by man, such as works of art, statues, pic
tures, and numberless other things of the kind, — ¦
which on the outside appear beautiful, .and are
esteemed of great value, — are nevertheless inte
riorly nothing but clay and mud, and devoid of
beauty : it is only the external surface which the
eye admires. But those things which grow from
seed begin from an internal principle, and increase
and put on an external : — such things are not only
beautiful 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 man himself, may be compared to
artificial works, whose external form is esteemed
and admired, but whose internals are of no value.
But the things which proceed from the Lord are
formed from inmost principles, and may be com
pared, to the things in nature, which are beautiful
from within. This is what is meant by what the
Lord says in Matthew concerning the lilies of the
field, that " Solomon, in all his glory, was not ar
rayed like one of these." — S. D. 252.
Four solar Atmospheres.
2052. There' are four natural spheres which
arise from the sun ; the atmosphere 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
penetrates into the natural mind, and whether it
presents material ideas, as they are called, or fan
tasies and imaginations, cannot yet be clearly
stated, but it appears probable, from various con
siderations. This, then, will be the first atmosphere,
which reigns in the natural mind. Another at
mosphere, which is a still purer ether, is that which
produces the magnetic forces (vires magnetum),
which reign not only about the magnet in particu
lar, 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 of the magnet. This sphere, in
the natural mind, appears to produce reasonings
(ratiocinia), in which, however, a spiritual principle
must needs1 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 sim
ply reason, and is a species of thoughts on ac
count of [or arising from] spiritual influx. These
spheres arise from the sun, and may be called
solar, and are consequently natural. In the in
terior mind, however, there is nothing natural, but
all is spiritual, and in the inmost mind is the celes
tial 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 an
gel, and was confirmed. — S. D. 222.
Spiritual Persuasion and Perception.
2053. As those who are led by the Lord, per
ceive what they ought to do, ard, indeed, in a
manner not intelligible by others ; thus, also, they
are persuaded what. they ought to know, and this
also in a spiritual manner, not intelligible by oth
ers ; wherefore, although things apparently most
true are presented 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.
2054. So long as any man thinks that he leads
himself, and that he understands [truth] from'him-
self, he cannot have that perception and that per
suasion, and so long also he considers those per
ceptions and persuasions [in others] to be fables ;
and probably will prejudge them to be enthusiasts
[who enjoy the same] ; for what such persons can
not themselves know, this, they think, can have no
existence. 2055." 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 accord
ing 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 — <S. D. 1405-1407.
Continual Reflection, and continual Presence
of the Lord.
2056. It was perceived how the case is with
continual reflection, that it is not innate with man,
but that it is imbued by habit from infancy, so that ,
at length it becomes as if natural. Thus is it, for
instance, as I have before remarked, with reflec
tion upon the things that one meets with in walk
ing, upon the motions of his body and limbs, upon
his gait, into all which he is led by habit ; for
unless he had previously learned it, he would not
even know how to walk upon his feet, and of such
things there are a. great many with man that are
at once acquired and yet naturalized. So also is
it with his speech whether vernacular or foreign ;
the sense falls into words, while the man does not
think of it, from custom, although it is the result

412

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

of previous training ; so also is it with those who
practise upon musical instruments. All things of
the external body are thus imbued, the muscles
being wonderfully taught, and also the sight. and
hearing. When one speaks then the sight is pres
ent, as also the hearing in various manner ; es
pecially when one' speaks with a person of dig
nified rank, there is a sentiment of respect in every
single item of his behavior which is in like manner
acquired. The same thing holds likewise with the
man who is regenerated, as was perceived ; thus
in regard to matters of conscience, conscientious
ness is present in every particular of the. man's
thought and action, though he is not aware of it ;
with the pious man, piety is in every thing ; with
the obedient, obedience ; with the charitable, char
ity; with the conjugial, conjugial love. In all
. these cases the ruling principle is perpetually
present (in the minutest particulars), though the
man is not conscious of it. In like manner is the
presence of the Lord with the celestial angels ;
they do not know it, still it is the Lord's presence.
Consequently when it is said that the Lord is con
tinually to be thought of, this that I have now de
scribed is what is meant by it ; not that man is to
hold his thoughts perpetually and sensibly on that
one theme, which may, however, be done in the
outset (and be persisted in) until such a habit of
unconscious continuity is acquired. — S. D. 4226.
The whole World of Spirits may and has be
come worse and worse.
2057. Under the guidance of the angels I
thought concerning a particular evil which had
befalfen me, and which spirits, with almost one
consent, attributed to me. I thought with myself
how this could be, as I was of the opinion that
some misfortune was likely to result to me from
it, and yet I was greatly nonplussed to see how it
could come from this source and how I could be
the cause of it, when, at the same time, I knew
that I was not in the least particular led by myself,
but that I was led to evil by evil spirits, and to
good by the Lord through the angels, and that too
in the minutest things, so that nothing so insignifi
cant can be named that I am not thus led in it, as
I have learned by the multiplied experience of
many years. In this I have been the more con
firmed from the fact that prior to this occurrence
many societies, consisting of from 30 to 50, or 100
or 200 spirits, have assured me that it was they
who thus thought, willed, did, and inflowed ; and
this was asserted by societies round about me one
after another. To this I may add, that some of
the very worst spirits were present with me, of
some of whom it was said that there could not be
worse, and yet of whom the angels said through
spirits that they could not resist their influence
nor compel me in a contrary direction ; such being
the equilibrium, and every one being kept in it, so
that the balance shall not incline on either side.
When I reflected upon all this, and that yet the
cause, of the 'evil should be charged upon me, ren
dering me unhappy, it was given me to ponder
how this could be, whether it were possibly owing
to the life I had formerly led, which prevented its
being otherwise, or whether it were foreseen and
thus, as it were, predestinated, and yet that I was
led in the mean time, as all men and spirits are
wont to be, through delights and through hope, to
a kind of felicity which may endure for a consid
erable time in the other life, when yet it is fore
seen that such may be eventually unhappy — all
this, I say, I weighed, but at length it was given

me to see that the Lord turns every thing to good,
but that the world of spirits is so bad that it turns
every thing to evil, and becomes itself worse and
worse, so that the equilibrium preponderates on
their side ; and seeing the world of spirits is such,
it cannot be but that man himself should become
worse by means of its influx ; for so much as the
world of spirits is tvorse, so much less avails the
influent good from the Lord, and so much less can
man be bent to good. — S. D. 4285.
Necessity for having the Degrees of the Mind
well terminated.
2058. The interiors with man are distinguished
into degrees, and 'in every degree are terminated,
and by termination separated from the inferior
degree, thus from the inmost to the outermost:
The interior rational constitutes the first degree ;
in that degree are the celestial angels, or in that
degree is the inmost or third heaven ; the exterior
rational makes another degree ; in that degree are
the spiritual angels, or in that degree is the middle
or second heaven ; the interior natural, makes a
third degree ; in that degree are good spirits, or
the ultimate or first heaven : the exterior natural
or the sensual makes a fourth degree, and in this
degree is man, these degrees with man are most
distinct Thence it is that man as to his interiors,
if he lives in good, is a heaven in the least form,
or that his interiors correspond to the three heav
ens ; and thence it is that man after death, if he
has lived the life of charity and love, can be trans
lated even into the third heaven ; but that he may
be such, it is necessary that all the degrees with
him be well terminated, and thus by terminations
be distinct among themselves ; and when they are
terminated or by terminations are made distinct
among themselves, then every degree is a plane,
in which the good which flows in from the Lord
rests, and where it is received : without those de
grees, as planes, good is not received, but flows
through, as through a sieve or through a perforated
basket, even to the sensual, and then, inasmuch as
it is without any direction in the way, it is
changed into what is filthy, which appears to those
who are in it as good, namely, into the delight of
self-love and the love of the world, consequently
into the delight of hatred, of revenge, of cruelty,
of adultery, of avarice, or into mere voluptuousness
and luxuriousness ; this is .the case if things vol
untary with man are without termination any
where in the middle, or if they are perforated.
Whether there are terminations and consequent
planes, may also be known ; the perceptions of
good and truth, and of conscience indicate this ;
with those who have perceptions of good and
truth, as the celestial angels, the terminations are
from the first degree to the last, as without the
terminations of each degree, such perceptions
cannot be given. With those who have con
science, as the spiritual angels, there are termina
tions also, but from the second degree, or from
the third to the last, the first degree being closed
to them : it is said from the second degree, or the
third, because conscience is twofold, interior and
exterior ; interior conscience is that of spiritual
good and truth, exterior conscience is that of jus
tice and equity ; conscience itself is the interior
plane, in which the influx of the divine good ter
minates. But they who have not conscience,
have not any interior plane which receives influx,
and with them good flows through even to the
exterior natural or natural sensual, and is there
I turned, as was said, into filthy delights ; there

WRITINGS "OF EMANUEL SWEDENBORG.

413

appears to them sometimes a pain as of con
science, but it is not conscience ; it is a pain from
the privation of their delight, as of honor, of "gain,
of reputation, of life, of pleasures, of the friend
ship of such as themselves, and this is because
the terminations are in such delights. From these
things it may be evident, what is signified in the spir
itual sense by the perforated baskets. (Gen. xl. 16.)
In the other life especially it is discerned whether
with man tilings voluntary have been terminated or
not terminated ; with those in whom they have been
terminated, there is a zeal for spiritual good and
truth, or for what is just and equitable, for they
had done good for the sake of good or for the sake
of truth, and had acted justly for the sake of what
is just or equitable, not for the sake of gain, honor,
and the like. All they, with whom the interior
things of the will have been terminated, are ele
vated to heaven, for the Divine flowing in can lead
them ; but all they with whom the interior volun
tary things have not been terminated, convey
themselves into hell, for the Divine flows tnrough,
and is turned into tlie infernal, as when the heat
of the sun falls into filthy excrements, whence
comes an offensive stench : consequently all they
who have had conscience, are saved, but they who
have had no Conscience, cannot hd saved. Things
voluntary are then said to be perforated or not
terminated, when there is no affection of good and
truth, or of what is just and equitable, but when
these things are held respectively as vile or as
naught, or are esteemed only for the sake of secur
ing gain or honor. The affections are what termi
nate and what close, wherefore also they are
called bonds, the affections of good and truth in
ternal bonds, and the affections of evil and the
false external bonds : unless the affections of evil
and the false were bonds, man would be insane,
for insanities are nothing else than the loosenings
of such bonds, thus they are non-terminatiOns
therein ; but inasmuch as in these bonds there are
no internal bonds, therefore they are insane within
as to the thoughts and affections, but are moderated
by external bonds, which are the affections of gain,
of honor, of reputation for the sake of these, and
the consequent fears of the law and of the loss of
life. This was represented in the Jewish church
by " that every open vessel in the house of a dead
person, over whicli there was a piece of cloth for
a covering, should be unclean," Numb. xix. 15.
Like things are also signified by works full of holes
in Isaiah ; " They shall be ashamed who make
thread of silk, and who weave works full of holes ;
and the foundations thereof shall be bruised ; all
that make the ponds of the soul a reward," xix. 9,
10 : and by holes in Ezekiel ; " The spirit intro
duced the prophet to the gate of the court, where
he saw, and behold one hole in the wall ; and he
said to him, come bore through the wall, therefore
he bored through the wall, when lo one door;
then the spirit said to him, enter in and see the
abominations which they do here ; when he en
tered in and saw, behold every effigy of creeping
thing and beast, an abomination, and all the idols
of the house of Israel depicted upon the wall round
about," viii. 7-10. — A. C. 5145.
Borrowing, and spoiling the Egyptians.
2059. Inasmuch as it is treated in these two verses
(Exod. iii. 21, 22), concerning the spoiling of the
Egyptians, by the women of Israel borrowing from
the Egyptian women silver, gold, and garments ; and
whereas it cannot be known how this case is, except
from revelation concerning those things which are

doing in the other life, for the internal sense in
volves such things as are doing amongst angels
and spirits, therefore something is to be told on
the subject That the inferior place of heaven
before, the Lord's coming was occupied by evil
genii and spirits, and that afterwards they were
expelled thence, and that region was given to those
who are of the spiritual church, may be seen above ;
so long as the evil genii . and spirits were there,
they were under the continual view of the angels
of the superior heaven ; hence they were restrained
from doing evils openly. At this day also some,
who are more deceitful than others, inasmuch as
they deceive under the covering of innocence and
charity, are beneath the view of the celestials,
and are so long withheld from their wicked de
ceits : they are directly above the head, and the
celestial angels, under whose view they are, are
still higher. From which circumstances it has
been given to know, what was the state of the evil
genii and spirits, who before the coming of the
Lord occupied the inferior region of heaven, name
ly, that at that time they were withheld by 'the an
gels of the superior heaven from the open commis
sion of evils. But how they were withheld from
the open commission of evils, it has also been
given to know : they were kept in external bonds,
namely, in fear for the loss of honor and reputa
tion, and in fear lest they should be deprived of
possessions in that region of heaven, and lest they
should be thrust down into hell. And then there
were adjoined to them simple good spirits ; as is
the case with men in the world, who, although
they are inwardly devils, are still kept by those
external bonds in a pretended regard for what is
honest and just, and in well doing ; and that they
may be so kept, there are adjoined to them spirits
who are in simple good. This was the case
with the evil who were in the lower region of
heaven before the Lord's coming : and then also
they could be driven to speak truth and to do good
by their own proper loves ; in like manner as evil
priests, yea even the worst, who inwardly are dev
ils, who can preach the doctrinals of their own
church with such ardor and pretended zeal, as to
move the hearts of their hearers to piety ; never
theless at the time they are in self-love and the
love of the world ; for the thought respecting hon
or and gain is what universally rules in them, and
from that fire they are excited so to preach ; the
evil spirits with whom they are in association, and
who are in like love, and thence in like thought,
are what lead them, and to these are adjoined sim
ple good spirits : from these things it may be man
ifest what the state of heaven was before the
Lord's coming.' But after his coming, the states
of heaven and hell were altogether changed,
for then the evil genii and spirits, who occupied
the inferior region of heaven, were cast down, and
in their place, they who were of the spiritual
church, were elevated thither. The evil, who
were cast down, were then deprived of the exter
nal bonds which, as was said above, were the fears
of the loss of honor and reputation, and of the de
privation of possessions in that region : thus they
were left to their interiors, which were merely dia
bolical and infernal, and so they were consigned
to the hells. The deprivation of external bonds is
effected in the other life by the removal of the
good spirits who were adjoined to them: when
these are removed, they cannot any longer be in
any pretence of what is good, just, and honest, but
they are such as they were inwardly in the world,
that is, such as they were in thought and will,

414

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

which last they had in the world concealed from
others : and then they desire nothing else but to
do evil. These simple good spirits, who were re
moved from them, were given or adjoined to those
who were of the spiritual church, to whom that re
gion of heaven was given for a possession : hence
it is that these latter were enriched with the truths
and goods, which were before in the possession of
evil genii and spirits; for enrichment in truths and
goods in the other life is effected by the adjunc
tion of spirits who are in truth and good, for by
these communication is opened. These are the
things which are signified by the sons of Israel
not going empty from Egypt, and by a woman bor
rowing of her who was near her,, and of her that
dwelt in her house, vessels of silver, and vessels
of gold, and garments, and thus spoiling the Egyp
tians. Every one may see, that unless such things
had been represented, the Divine would never have
commanded that the sons of Israel should use such
artifice against the Egyptians, for every thing of
the sort is at the utmost distance from the Divine.
But whereas the Israelitish people were altogether
representative, it was permitted them by the Di
vine to do so, because it was so done with the evil
in the other life : it is to be known that very many
things, which are commanded by Jehovah or the
Lord, in the interna] sense do not signify that they
were commanded, but that they were permitted.
— A. C. 6914.
Destruction of Children by the Bears.
2060. " When Elisha went up to Bethel, as he
was going in the way, there came little children
out of the city and mocked him, and said to him,
go up thou bald head, go up thou bald head ; and
he looked back behind him, and saw them, and
cursed them in the name of Jehovah ; and there
came two bears out of the forest, and tore in pieces
forty-two children of them " (ii. 23, 24) : why the
little children were cursed by Elisha and there
fore torn in pieces by two bears, because they
called him bald head, cannot be known, unless it
be known what Elisha represented, and what a
bald head signifies, and what also is signified by
the bears : that this was not done by Elisha from
immoderate anger and without just cause, may be
evident from this consideration, that he could not
be so cruel to little children for only saying, go up
thou bald head ; it was indeed a reproach against
the prophet, but not a sufficient cause for them to
be torn in pieces by bears ; but this circumstance
took place, because Elisha represented the Lord
as to the Word, thus the Word which is from the
Lord : by bald head was signified the Word de
prived of the natural sense, which is the sense
of the letter, and by the bears out of the wood
is signified the power derived from the natural and
literal sense of the Word, as was said above ; and
by those children were signified those who blas
pheme the Word on account of its natural sense
being such as it is ; by forty-two is signified blas
pheming ; hence then it is evident, that by those
things was represented, and thence signified, the
punishment of the blaspheming of the Word, for
all the power and sanctity of the Word resides
collected in the literal sense, for if this sense was
not, there would not be any Word, inasmuch as
without it the Word would be like a house with
out' a foundation, which would vibrate in the air,
and thence fall to pieces and be destroyed ; it
would be also like' a man without a skin, which
covers and contains the enclosed viscera in their
situation and order ; and whereas baldness has

such a signification, and by Elisha was represented
the Word, therefore the children were torn in pieces
by bears, by which was signified the power derived
from the natural sense of the Word, which is the
sense of the letter, as well with the good as with
the bad. From these considerations also it is
evident, that the historical parts of the Word, as
well as the prophetical parts, contain a spiritual
sense. — A. £."781. Jonah and the Whale.
2061. " The waters compassed me about, even
to the soul : the depths closed me round about ;
the weeds were wrapped about my head : I went
down to the cuttings off of the mountains ; the
earth with her bars was about me forever : yet
thou hast brought up my life from the pit,' O Je
hovah my God," (Jonah ii. 5, 6:) the temptations
of the Lord in his combats against the hells are
thus prophetically described by Jonah, when he
was in the belly of the great fish ; as they are also
described in other parts of the Word, particularly
in the Psalms of David : a person in temptation is
in the hells ; this depending, not upon place, but
upon state. — A. C. 1691.
2062. Whales or great fishes are sometimes
mentioned by the prophets, and are used to signify
the common principles of scientifics, or scientifics
in general, as in Ezekiel : " Behold, I am against
thee, Pharaoh, king of Egypt, the great whale that
lieth in the midst of his rivers, which hath said,
My river is mine own, and I have made it for my
self" (xxix. 3). And in another place : "Take up
a lamentation for Pharaoh king of Egypt, and say
unto him, Thou art as a whale in the seas, and
thou earnest forth with thy rivers, and troubledst
the seas with thy feet" (xxxii. 2); by which are
signified such persons as desire to enter into the
mysteries of faith by scientifics, that is, of them
selves. Again, in Isaiah : " In that day the Lord,
with his sore and great and strong sword, shall
punish leviathan the piercing serpent, even levia
than that crooked serpent, and he shall slay the
whale that is in the sea" (xxvii. 1): by slaying the
whale that is in the sea, is signified that such per
sons are ignorant of common principles of truth.
So in Jeremiah: "Nebuchadnezzar, the king of
Babylon, hath devoured me, he hath crushed me,
he hath made me an empty vessel, he hath swal
lowed me up like a whale, he hath filled his belly
with my delicacies, he hath cast me out" (li. 34):
whereby is signified that he had swallowed up the
knowledges of faith, here called delicacies, as the
whale did Jonah ; a whale signifying those who
possess the common or general knowledges of
faith, as scientifics, and apply them to such evil
purposes. — A. C. 42.
2063. 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. — & D. 1382.
2064. When the same spirit was in the lower
earth, enveloped in the coarse cloth, or woollen
veil, there suddenly appeared a table with great
fishes, one of which, with a [monstrous] gorge,
swallowed him while crying out ; — • [this appear
ance] signified the natural things which he loved
in preference to spiritual things. — • S. D. 1387.
2065. Representations in the other life, such as
the punishments of the miserable, appear indeed
as fantasies, but still they are actual, — because
those who suffer punishments, have sensation ; they

WRITINGS OF EMANUEL SWEDENBORG.

415

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.
2066. 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 swal
lowed by a whale, which actually happened in the
world; as also did the miracles of Egypt, and
many other [necessary effects] called miracles. —
S. D. 1390, 1391.
Boring the Ear with an Awl.
2067. " Then his lord shall bring him to God,
and shall bring him to a door or to a post, and his
lord shall bore his ear with an awl, and he shall
serve him forever." Exod. xxi. 6. Who cannot
see that this ritual concerning men servants who
were to remain, contains in it an arcanum, and in
deed a Divine arcanum, for it was dictated and
-commanded by Jehovah from mount Sinai. Tliey
who do not believe that there is any thing more ho
ly or Divine in the Word, than what appears in
the letter, must needs wonder, that these and sev
eral things besides, which are contained in this
chapter and in the following, were dictated viva
voce by Jehovah ; for they appear in the letter to
be such things as are contained in the laws of
nations ; as this concerning men servants, that such
of them as were not willing to go forth from service,
should be brought to a door or to a post and should
have an ear bored through with an awl by their
Lord. This in the sense of the letter does not sa
vor of any thing Divine, but still it is most Divine ;
nevertheless this does not appear except by the in
ternal sense ; the internal sense is, that they who
are in truths alone, and not in correspondent
good, but still in the delight of the remembrance
of spiritual goods, have some communication and
conjunction with spiritual good : this was repre
sented by the ear of the man servant being bored
through at a door or at a post by his Lord, for a door
denotes communication, a post denotes conjunction,
the ear denotes obedience, and to bore it through
with an awl is representative of the state in which
he was to remain ; thus the angels who are with
man whilst he reads this Word, perceive these
things ; for the angels do not think of a door, nor
of a post, nor of an ear nor its boring, nor even of a
man servant, but instead thereof they think of the
aforesaid communication and conjunction: for the
angels are in the intelligence of such things,
because they are in light; and the things presented
to them are spiritual and celestial, but not natural
and worldly, such as are the things contained in
the sense of the letter of the Word, for the sense
of the letter of the Word is natural and worldly,
but its internal sense is spiritual and celestial ;
the former is for men, the latter for angels ; hence
by the Word there is communication and conjunc
tion of heaven with man. That the arcana, which
are contained in this process of the men servants
remaining with their Lord, may be further mani
fested, it is to be told whence it is that door and
post signify communication and conjunction. An
gels and spirits have habitations, which appear
altogether as those which are in the world ; and
what is an arcanum, all and single things which
appear in their habitations, are significative of
spiritual things; they flow forth also from, the
spiritual things which are m heaven, and which
are thence in their minds : the communications of
truth with good are presented there by -doors, and
conjunctions by posts, and other things by the

rooms themselves, by the courts, by the windows,
and by the various decorations. That this is the
case, is incredible to man at this day, especially if
he be a mere natural man, because such things
are not manifested before the senses of the body,
nevertheless that such things were seen by the
prophets, when their interiors were open into
heaven, is evident from the Word ; they have also
been apperceived and seen by myself a thousand
times ; i have also frequently heard them say, that
the doors of their apartments were open when
their thoughts were communicated with me, and
that they were shut when they were not communi
cated. Hence it is that mention is made of doors
in the Word, where it is treated concerning com
munication, as in Isaiah ; " Go away my people,
enter into thy chambers, and shut thy door after
thee, hide thyself as for a little moment, until anger
passeth away," xxvi. 20 ; where to shut the door
after them, until anger passeth away, denotes non
communications with evils, which are anger. And
in John ; " Verily, verily, I say unto you, he that
entereth not in by toe door into the sheepfold, but
climbeth up some other way, the same is a thief
and a robber ; but he who entereth in by the door
is the shepherd of the sheep : I am the door, by
Me if any one enter in, he shall be saved," x. 1,
2, 9 : to enter in by the door denotes by the truth
which is of faith to the good of charity and love,
thus to the Lord, for the Lord is good itself; He is i
also the. truth which introduces, thus likewise the
door, for faith, is from Him. That by door is
signified comunication appears like a metaphorical
way of speaking or comparison, but in the Word
no metaphorical speech or comparison is used, but
real correspondences ; even the comparisons are
there made by such things as correspond, as may
be manifest from what has been said concerning
a door, namely, that doors actually appear in heav
en to angels and spirits, and their opening and
shutting are according to communications; so
also in other cases.
2068. That the boring of the ear with an awl
by his lord is a representative of obedience, is evi
dent also from this, that .to fix the ear to a door is
to cause attention to be had to those things which
his lord, who is in the chamber, commands, thus
it denotes to hear continually, consequently to
obey, here in the spiritual sense the things which
good wills and commands, for by the' lord of the
servant is represented spiritual good. Inasmuch
as the ear signifies hearing which is of obedience,
hence from an origin out of the spiritual world has
flown into human speech [the expression] to pluck
the ear, denoting to cause a person to be attentive
and to remember ; in like manner the expression
of hearing and hearkening to any one, denoting to
obey ; for the interior sense of a great number of
expressions has flowed from correspondences out
of the spiritual world ; in like manner as when
mention is made of spiritual light and the sight
thence, to denote the things which are of faith ;
also of spiritual fire and the life thence as denoting
the things which are of love. — .4. C. 8988-8991.
Apparent Contradiction, as to the Number of
Years which the Israelites dwelt in Egypt.
2069. It is said that the dwelling of the sons of
Israel, which they dwelt in Egypt, was thirty years
and four hundred years ; and further, that at the
end of thirty years and four hundred years, in this
same day, all the armies of Jehovah went forth
from the land of Egypt : when yet the dwelling of
the sons of Israel, from the going down of Jacob

416

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

into Egypt to the departure of his posterity at this
time, was not more than half that time, namely,
215 years, as is very manifest from the chronology
of the sacred scriptures. For Moses was born of
Amram, Amram of Kehath, and Kehath of Levi,
and Kehath together with .his father Levi came
into Egypt, Gen. xlvi. 11 : the age of the life of
Kehath was a hundred and thirty-three years,
Exod. vi. 18, and the age of the life of Amram,
from whom came Aaron and Moses, was 137 years,
verse 20 of the same chapter ; and Moses was a
man of eighty years, when he stood before Pha
raoh, Exod. vii. 7 : it is not mentioned in what year
of the age of Kehath Amram was born, nor in what
year of the age of Amram Moses was born ; but
that there were not 430 years, may be manifest
for the years of their ages do not amount to 430,
but three hundred and fifty, as is plain, if the years
of the age of Kehath, 133, be added to the years
of the age of Amram, 137, and these to the 80
years of Moses when he stood before Pharaoh;
still less if the years from their nativities be add
ed; that they were 215 years may be seen from
chronologists. But from the descent of Abraham
into Egypt to the departure of the sons of Israel
were four hundred and thirty years, see also chro
nology. Hence now it may be manifest, that by
430 years is here meant the entire period of time
from Abraham, and not from Jacob. That these
years were designed, and were called the years of
the dwelling of the sons of Israel in Egypt, is on
account of the internal sense, in which by them is
signified a full state and duration of the vastation
of those who were of the spiritual church, and
were detained in the lower earth even to the
Lord's coming, and were then liberated. — A. C.
7985. Four different Styjes of the Word.
2070. There are four different styles in which
the Word is written. The first was in use in the
Most Ancient Church, whose method of express
ing themselves was such, that when they men
tioned earthly and worldly things, they thought of
the spiritual and celestial things which they rep
resented, so that they not only expressed them
selves by representatives, but also reduced th,eir
thoughts into a kind of series, as of historical
particulars, in order to give them more life ; and
in this they found their greatest delight. This
style is meant when Hannah prophesied, saying,
" Speak ye what is high, high, let what is ancient
come forth from your mouth " (1 Sam. ii. 3). Such
representatives are called by David, dark sayings
of old, Psalm lxxviii. 2, &c. From the posterity
of the Most Ancient Church, Moses received what
he wrote concerning the creation, the garden of
Eden, &c, till the time of Abram. The second
style is tlie historical, occurring in the books of
Moses from the time of Abram, and afterwards in
Joshua, Judges, Samuel, and the Kings, in which
the historical facts actually occurred as toey are
related in the letter, although all and each of them
contains things altogether different in the internal
sense, whereof, by the divine mercy of the Lord,
we shall speak in its place and order. The third
style is the prophetical, which took its rise from
that which was esteemed so highly in the Most
Ancient Church. This style, however, is riot
continuous, and in appearance historical, like the
most ancient, but broken and interrupted, being
scarcely ever intelligible except in the internal
sense. In this are contained the greatest arcana,

succeeding each other in a beautiful and orderly
connection, and relating to the internal and ex
ternal man, to the various states of the church, to
heaven itself, and in their inmost sense to the Lord.
The fourth style is that of the Psalms of David,
which is intermediate between the prophetical
style and that of common speech. Here, under
the person of David as a king, the Lord is treated
of in the internal sense. — A. C. 66.
Education of Virgins in the other Life and in
Heaven.
2071. They are kept three, four, or five together,
and each has her own chamber, and her own bed ;
adjoining which is a small chamber for their
clothes, and for utensils. They have also perfume
given unto them ; as also boxes, or drawers, with
which they are much delighted, and in which they
keep such articles as they esteem.
2072. They are always kept occupied in their
proper work, that is, needlework. This often
consists of embroidery upon white linen, whereon
they work nosegays and similar things ; and they
apply the articles they produce, either to their
own use, or to make presents to others : they never
sell them.
2073. They have clothes for their common use,
and better clothes for festival days, given them
gratis, without their knowledge of how, or from
whence, they came.
2074. They have likewise a little garden, in
which, as long as they continue maids, there are
many sorts of flowers, but not fruits, until they
become wives.
2075. When they see spots on their dress, it is
a sign that they have thought something amiss,
and done something that they ought not to have
done. The spots cannot be washed out, as from
garments in the world. In consequence of seeing
these spots, they are induced to examine them
selves, to discover the cause ; and when they have
found out what they have thought and done amiss,
and thus have discovered their faults and their
evils, if they repent of them, the spots vanish from
their garments of themselves. In like manner,
when they find some of their garments wanting
in their chamber, they immediately know that they
have done something wrong, and their minds
ponder upon it, in order to find what it is ; and *if
they cannot obtain the knowledge themselves,
there is a married female who informs them. If
they find a new garment in their chamber, they
inwardly rejoice, because they hereby know that
they have done well.
2076. Moreover, when they see that the flowers
in their little garden have become faded, or
changed into an inferior sort, they apply their
minds to ascertain the cause. If they should be
changed into better and more beautiful flowers,
they are glad, because it is a sign that they have
well employed their thoughts.
2077. Likewise they have pieces of money given
them, both of silver and of gold ; these they take
great care of, because they are signs of diligence
and virtue. They have also the written Word,
and a Psalm or Hymn Book, which they take with
them to the place of worship. They also occupy
themselves in reading them ; and if they neglect
to do so, or if they have acted passionately to
wards others, or practised arts of allurement, the
Word vanishes.
2078. They are, at times, visited and examined
by the preachers. — Manuscripts of Swedenborg,
5660-5667.

WRITLNGS OF EMANUEL SWEDENBORG.

417

Habit of naming the Devil.
2079. There was a certain spirit well disposed,
but who, when he saw any thing disagreeable or
shameful (turpe), was excited by other spirits and
said, that what he saw was more ugly and abomina
ble than the devil. Thus this form of speech, which
consisted in naming the devil, had become familiar
to him. The spirits [with whom he was associated]
were indignant that he should so frequently use this
mode of expression, when he indeed restrained him
self for a time ; but still he continued to speak in this
manner, wherefore he was let into the veil [a mode
of punishment] as into a sack, where he suffered
anxiety. When he was delivered, he came to me,
and I perceived the anxiety and terror which he
had suffered ; he told me, that when he was in the
veil, he despaired of ever being delivered.* — S. D.
4056. How the Angels do not know us.
2080. For a long time I thought that the more
interior angels knew what I did, and thought, be
cause I considered that the evil intentions and false
persuasions of wicked spirits were restrained by
them. But sometimes when it was, of the Lord's
divine mercy, permitted me to speak with others
who transferred their intellectual operations to me,
they said, that they knew not in the least, nor did
they see, what I was doing, as the spirits nearest to
me did. But, they said, that they were continually
reacting against the endeavors and acts of evil spir
its, or of their sphere, which they exquisitely knew,
but from which cause and from what man they knew
not. Thus it is only the Lord who sees and knows
every particular, and who acts by the angels, and
who thus disposes 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, at which they were surprised, and thus
they spake with me through others. Nor are the an
gels 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 Lord's kingdom may come, hoping
that thus a communication may be opened between
them and mankind. — S. D. 206.
Origin of the Love of Infants.
2081. It appears as if mothers had the love of in
fants from the nourishing of them in the womb from
their own blood, and thence from the appropriation
jf their own life, and thus from sympathetic union ;
aut still this is not the origin of that love, since if,
without the mother's knowledge, another infant
should be substituted after birth in the place of
the genuine one, it would be loved with equal
tenderness as it would if it were her own ; besides,
infants are sometimes loved by nurses more than by
' mothers. From these things it flows, that this love
is from no other source than from the conjugial love
implanted in every woman, to which is adjoined the
love of conceiving, from the delight (jucundo) of
which the wife is prepared for reception ; this is the
first of this love, which, with its delight, after the
birth, fully passes over to the child born. — C. L.
393.

* From this we learn how sinful and dangerous it is to con
tract any profane habits of speech, since all our works and habits
follow us into the other life. " Every idle word, (says the Lord,)
that men shall sneak, they shall give account tliereof in the day of
judgment." — [Matt. xii. 36.]— Tr.

2082. The sphere of innocence flows into infants,
and through them into the parents, and affects
them. The innocence which flows in is from the
.Lord, because He is innocence itself. This inno
cence of the Lord flows into the angels of the third
heaven, where all are in tlie innocence of wisdom,
and passes through the inferior heavens, but only
through the innocences of the angels there, and thus
immediately and mediately into infants ; these are
scarcely otherwise than as sculptile forms, but still
receptible of life from the Lord through the heavens.
But unless the parents also received the influx into
their souls, and in the inmosts of their minds, in
vain would they be affected by the innocence of in
fants. There must be something adequate and
homogeneous in another, by means of which
communication may be effected, ' and which will
make reception, affection, and thence conjunction.
Thence now it is, that innocence, flowing into the
souls of parents, conjoins itself with the innocence
of infants. That this conjunction is effected
through the medium of the senses of the body, but
especially by means of the touch, with parents, ex
perience may teach ; as that the sight is inmostiy
delighted from beholding them, the hearing from
their speech, the smell from their odor. That com
munication, and thence conjunction, of innocences
is especially effected by means of the touch, is
evidently seen from the pleasantness of carrying
them upon the arms, from embracing and kissing
them, more particularly with mothers, who are de
lighted with toe resting of their mouth and face
upon their bosoms, and at the same time from the
touch of the palms of their hands there ; in general
from the suction of the breasts and the yielding of
milk ; besides from the stroking of their naked
body, and from the unwearied pains of swathing
and cleaning them upon their knees. That by the
sense of touch communications of love and its de
lights between consorts are effected, has been sev
eral times demonstrated above ; that by it are also
effected communications of the mind, is because the
hands are the ultimates of man, and his firsts are
simultaneously in the ultimates ; by means of this
all things of the body and all things of the mind,
which are intermediate, are also held together in
an unsevered connection; thence it is that Jesus
touched infants, Matt. xvii. 6 ; Mark x. 13, 16 ;
and that He healed the sick by the touch ; and that
they were healed who touched Him ; thence also is
it, that inaugurations into the priesthood are at this
day performed by the laying on of hands. From
these things it is manifest, that the innocence of
parents and the innocence of infants meet each
other by means of the touch, especially of the hands,
and thus they conjoin themselves as it were by
kisses. — C. L. 395,396.
Recession of infant Innocence, and hence oi
parental Love.
2083. In that degree in which innocence with
infants recedes, affection and conjunction are also
remitted, and that successively, even to separation.
That the love of infants, or storge, recedes from par
ents, according to the recession of innocence from
them, and that it recedes even to a separation of
the children from the house, with men, and even to
a rejection from presence and to a forgetfulness
that they are of their stock, with beasts and birds,
is known. From this, as from a confirmed indica
tion, it may also be evident, that innocence, flow
ing in on each side, produces the love called
— CL. 398.

418

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

Quality of the Love of Infants and Children,
with the spiritual and the natural.
2084. The love of infants with spiritual consorts
is, as to appearance, like the love of infants with
natural consorts ; but it is more internal, and
thence more tender, because that love exists from
innocence, and from the more immediate recep
tion, and thus more present perception, of it with
themselves ; for the spiritual are so far spiritual as
they partake of innocence. But indeed the spirit
ual fathers and mothers, after they have tasted the
sweetness of innocence with their infants, love
their children altogether otherwise than natural
fathers and mothers^ the spiritual love the chil
dren from their spiritual intelligence and moral
life ; thus they love them from the fear of God,
and from actual piety or the piety of life, and at
the same time from the affection for, and applica
tion to, uses which are of service to society, thus
from the virtues and good morals with them ; from
the love of these principally they provide for and
supply their necessities ; wherefore, if they do not
see such things in them, they alienate the mind
(animum) from them, and only from duty do any
thing for them. With natural fathers and mothers,
the love of infants is indeed also from innocence ;
but this, when received by them, is wrapped around"
their proper love, and thence from the latter, and
at the same time from the former, they love the in
fants, by kissing, embracing, carrying, bringing
them to their bosoms, and caressing them above all
measure, and regard them as one heart and one soul
with themselves ; and then, after the state of their
infancy, even to youth, and beyond it, while inno
cence no longer operates any thing, they love them
not from any fear of God, and actual piety or piety
of life, nor from any rational and moral intelligence
with them ; and but little, and scarcely at all, do
they look at their internal affections, and thence at
their virtues and good morals, but only at the ex
ternals, which they favor ; to these they adjoin, af
fix and agglutinate their love ; thence also they
shut the eyes to their vices, excusing and favoring
them : the reason is, because with them the love of
their progeny is also the love of themselves, and
this adheres to the subject on the outside, and does
not enter into it, as neither does the love itself into
themselves. 2085. Of what quality the love of infants is, and
the love of children, with the spiritual, and what
with the natural, is evidently seen from them after
death; for most fathers, when they come thither,
recollect their children, who had deceased before
them, and also they become present, and recognize
each other. The spiritual fathers only look at them,
and inquire in what state they are, and rejoice if it
is well with them, and grieve if it is ill ; and after
some conversation with them, instruction and ad
monition concerning a heavenly moral life, they
separate themselves from them, and before sepa
ration teach them, that they are no longer to be
remembered as fathers, because the Lord is the
sole Father to all in heaven, according to His
words, Matt, xxiii. 9, and that they never remem
ber them as children. But natural fathers, as
soon as they observe themselves living after death,
and recall to their memory the children who had
deceased before them, and also become present
according to their longing desire, are forthwith
conjoined, and cohere as bundles of rods tied to
gether ; and then the father is continually delight
ed from the sight of them, and from conversation ¦
with them. If it id said to the father, that some i

of those children of his are satans, and that they
have done injuries to the good, he nevertheless
holds them together in a globe around him, or in a
company before him ; if he himself sees that they
commit mischief and do evils, still he does not at
all attend to those things, nor dissociate any one
from himself; wherefore, lest such a mischievous
cohort should continue, they are from necessity
sent away together into hell; and there the father,
in presence of the children, is shut up in confine
ment, and the children are separated, and each is
sent away to the place of his life. — C. L. 405,
406. Concerning Dippel. Remarkable Coinci
dence.
2086. A certain one was for some time at my
left side, who attempted wicked things ; I did not
know who he was, because he acted with much
subtlety, so that I was scarcely aware of his influ
ence, but yet it was given me to perceive it. He
was also, as it were, within me on the left side,
and I called him a most vile devil. He then re
ceded to a station in front a little higher up, and
spake, but he induced a common (or general)
sphere of ideas, which cannot be described. It
was however such that there was no idea of par
ticulars, and yet he spake as if from particulars,
for all discourse is of particulars. A similar
sphere I do not recollect of having perceived be
fore, that is, of one's speaking in such a general
kind of sphere. His sphere therefore was the
sphere of his nature, the nature of one who was
bound to no principles, but was in general op
posed to all, whoever they might be, of whatever
principle or whatever faith. He therefore arrayed
himself against all, and could ingeniously refute
and vilify them, while he himself knew nothing of
truth and good. I afterwards wondered that such
a genius (or character) should exist — one that
could' refute others with so much dexterity, and
sting them so keenly, when yet it was not from
the knowledge of truth.
2087. He afterwards approached nearer, and
appeared at first black in the face. At length ad
vancing still nearer, and being in a certain light,
he took an earthen flask, of a grayish white ap
pearance, and came up to me with the flask in his
hand, that he might offer it to me to drink from, at
the same time insinuating that it (contained) ex
cellent wine, so that I began to be almost per
suaded to comply, for I knew not who he was ; but
I was presently informed that it was Dippel, 'and
that he displayed this flask of wine because he for
merly practised the same stratagem, when in con
sequence of his becoming angry with any one for
contradicting him, he would give him wine con
taining some poisonous mixture, that he might de
stroy his understanding, and cause him to know no
more what he said than if he had been an infant.
He was moreover of such a character in respect
to those whom he deceived, from whom he took"
away, as it were, all understanding of truth and
good ; and even those who adhered to him (seemed
to know nothing) except his own opinion. I had
myself been among those who adhered to him, and
had heard the various things collected from his
writings, but could not retain in memory the least
item, nor know what I thought, nor even help
thinking things absurd. Such was his contrariety
even to those who adhered to him, as to take away
all their intelligence of truth and good, and leav
ing them in a kind of delirium, not knowing what
they were about; yet still they adhered to him.

WRITINGS OF EMANUEL SWEDENBORG.

419

Whether therefore he gave such a poisonous
draught to any one, or whether by the flask and
the wine was signified such a quality in himself
which he imparted to others who adhered to him,
I know not ; it might be both. ,
2088. His quality was represented to me by a
great hurdle (or crate) of teeth of a yellowish hue,
like teeth indeed, but so large as to be monstrous,
so that the entire face was apparently nothing but
teeth. — S. D. 3485-3487.*

* It will be observed that this personage is introduced by Swe
denborg without any note of his character or profession while liv
ing, but " having recently met with a sketch of his history (says
one) in Jung Stilling'B Theobald, or the Fanatic, we here insert
it, together with the article from the Diary, that the reader may
judge of the points of coincidence between the character of the
man in this world, and his state in the next.
Stilling, having described the extremely depressed state of re
ligion in Germany, and other countries of Europe, at about the
middle of the last contury, goes on to say : — " In this exceeding
ly low state of the church, two men made their appearance, es
sentially different in character, who proved a severe scourge to
the clergy. The one was the well-known Hochman, whose
name was familiar throughout tlie Netherlands ; and the other
was the distinguished Dr. Dippel, or as he terms himself in his
writings, Christian Democritus. These two men were the chief
promoters of enthusiasm, pietism, separatism, and I may add of
true religion, in Germany." After devoting several pages to a
graphic account of the life and labors of Hochman, he continues :
— "I have thus far endeavored to portray the character of one
of the founders of separatism j I now proceed to describe the oth
er, the fore- mentioned Dr. Dippel. This man, if I mistake not,
was a Saxon by birth ; he studied at Strasburg, but having fallen
in with the writings of Paracelsus and Behmen, and other mys
tics, he fully adopted their principles. His design was to become
a professor of theology, but he was disappointed in his hopes of
promotion. He was a man of a powerful mind, stem of purpose,
haughty in demeanor, aspiring in disposition, and withal pos
sessed of a talent of most biting sarcasm, that made him proof
against every thing like fear. He would have been a clergyman,
and I fully believe that had he taken orders, he would soon have
risen from the lowest to the very highest degree of promotion.
The spirit of reform was deeply inlaid in his character ; and his
perpetual efforts to reduce the power of the clergy, drew upon
him universal hatred. He thereby lost all hopes of promotion,
and accordingly betook himself to the study of medicine, in which
he made wonderful proficiency. During the celebrated visit of
tlie Czar Peter to Germany, Dippel was induced by some means
to accompany hiin lo Russia, and was there soon promoted to the
office of chief physician. It is welt known that the Czar with all
his great talents, was often disposed to exceed the bounds bf mod
eration, and was at times excessively severe in his treatment of
those under liim. We ought not however to judge him by the
same rules that we would a ruler of' a highly civilized people.
He had a rude nation to govern,which, as obstinate children, often
needed the rod, when milder and more rational methods were
unavailing. Dippel could not endure the perpetual hanging and
knoutiug which he was caused to witness, and proceeded to re
monstrate with the emperor, but as that was useless, he under
took to reprimand him, and the consequence was that he was
soon cashiered from his service. Dippel went from Moscow to
Stockholm, in Sweden,, where he remained for some time, and
performed many wonderful cures, for he was in fact a highly ca
pable physician.
"There is one amusing instance of his ingenuity which I must
here undertake to describe, in order to illustrate the character of
the man. A certain distinguished citizen of Stockholm became
hypochondriacal, and was seized with the fancy that he must lie
perpetually in bed. He had no rest either day or night, from the
apprehension that whenever he opened his eyes he saw a ghost
before him. The wretched man was reduced exceedingly low,
and all the physicians who had attempted to cure him, were baf
fled and gave him up in despair. A number believed that he was
bewitched. At length Dippel was consulted. He visited hiin,
and without saying'a word paced up and down the room with
the utmost gravity, and ever, now and then cast a majestical
glance toward the bed. He then sat down near the sick man:
Dippel was a man of most dignified appearance, a certain majes
ty lay in his countenance that could be more easily seen than
described; he also went very richly dressed. (I understand,'
said he, ' that you are vexed by a ghost? ' 'O, yes, it has tor
mented me so long that I fear 1 shall die, and then God only
knows what will become of ine.' ' That is a most dreadful ca
lamity—but where is it, I do not see it ? ' ' There it presses it
self up close to the wall ; O, I wish somebody could once see it
— look there at its horrible countenance — how it grins; it is
dressed in a gray coat, and glides along.there toward the corner.'
Dippel pretended to louk for it, and then said, 'Now I will open
my eyes, and then I think I shall see it.' He accordingly anoint
ed Ins eyes and went through certain ceremonies. Now he pro
fessed to see the ghost as well as thft man himself. 'Yes,' said
he, 'it is a monstrous fellow, but I will soon drive him to his
own abode, that he shall never be permitted to set foot upon
earth again.' He then described the ghost minutely to the man,
and showed him where it moved so accurately that the sick man
cried out with joy. ' There now am 1 not right; and you, sir, I
believe, are tlie only man that can help me.' Dippel then re
turned home, and masked one of his servants in a form exactly

The People of France.
2089. " The ten horns which thou sawest, are
ten kings who have received no kingdoms as yet,"
(Rev. xvii. 12,; signifies, the Word as to its power
derived from divine truths among those who are in
the kingdom of France, and are not so much un
der the yoke of the popish dominion, with whom,
neverthelessj there is not as yet a church altogeth
er separated from the Roman Catholic religion.
. . . It is said that there is not as yet among
those who are in the kingdom of France a church
altogether separated from the Roman Catholic re
ligion, because they adhere to that religion in its
externals, but not so much in internals. Exter
nals are formalities, and internals are essentials.
The reason why they still adhere to it, is, because
there are so many monasteries there, and because
the priesthood there is under the pope's jurisdic
tion, and these are guided in every formality ac
cording to papal edicts and statutes, from which
circumstance many do still continue in the essen
tials of that religion, wherefore the church there is
not yet separated. This is what is signified by
their having received no kingdom' as yet. — A. A
740. The Priesthood.
2090. The clergy, because they are to teach
doctrine from the Word concerning the Lord, and
concerning redemption and salvation by Him, are
to be inaugurated by the covenant [or promise,
sponsionem] of the Holy Spirit, and by the repre
sentation of its translation ; but it is received by
the clergy according to the faith of their life.
2091. The Divine (Proceeding), which is under
stood by the Holy Spirit, proceeds from the Lord
through the clergy to the laity, by preachings, ac
cording to the reception of the doctrine of truth
thence derived. And also by the sacrament of
the Holy Supper, according to repentance before
receiving it. — Canons qf the New Church, p.
30. 2092. With respect to priests, they ought to
teach men the way to heaven, and also to lead
them ; they ought to teach them according to the
doctrine of their church derived from the Word,
and they ought to lead them to live according to ,
it. Priests who teach truths, and thereby lead to

corresponding to the ghost described to him by his patient. In
the evening he went with his servant, and placed him near the
foot of the bed behind the curtain, so that the sick man might not
see him. He then commenced his conjurations, and the servant
softly slipped out along the wall. When the sick man opened
his eyes he saw the ghost more plainly than ever; and Dippel
began to exorcise the ghost with a whip, and to conjure it, until
he induced it to promise to take its departure, and nevermore
trouble his patient. He then used tonic medicines, and rostored
the sick man to the perfect enjoyment of health.
" His rancor against the clergy found full nourishment in Swe
den, where ignorance, stupidity and spiritual arrogance, flour
ished in a still greater degree than in Germany itself. He spoke
and wrote against tlie clergy, and was so extremely caustic in his
satires, that he was apprehended, and imprisoned in the isle of
Bornholm. How long he remained there I am not able to state,
nor indeed the mode of his release. Suffice it to say that he re
turned to Germany, and after many wonderful trials and perse
cutions, which he drew upon himself by his haughty and censo
rious disposition, he eventually took refuge at Berlinberg. In
this and the neighboring regions, he acquired an astonishing in
fluence, spreading far and wide the principles of the most rigid
separatism. His writings all show an overbearing, imperious,
and satirical character; and his admirers and followers were
ptersons of the same unpleasant and unendurable disposition.
Dippel's religious principles were a mixture of Socinianism and
Naturalism. Towards the end of life he viewed Christ as an in
different being. He united the morality of the mystics with the
doctrines of the later theologians, and with certain other fanati
cal sentiments. His whole system, if it may be termed such,
was a singular hoagepodge. I can certify to the truth of what
I say in relation to his character, for he resided in my own im
mediate vicinity, and all that 1 state is what I know personally^
or have derived from undoubted authority." — Sailing's Theo
bald, p. 25-28.

420

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

the good of life, and so to the Lord, are the good
shepherds of the sheep ; but they who only teach,
and do not lead to the good of life, and so to the
Lord, are the evil shepherds.
2093. Priests ought not to claim to themselves
any power over the souls of men, inasmuch as
they do not know in what state the interiors of a
man are ; still less ought they to claim the power
of opening and shutting heaven, since that power
belongs to the Lord alone.
2094. Dignity and honor ought to be paid to
priests on account of the sanctity of their office ;
but they who are wise give the honor to the Lord,
from whom all sanctity is derived, and not to them
selves ; whilst they who are not wise attribute 'the
honor to themselves, whereby they take it from
the Lord. They who attribute honor to them
selves, on account of the sanctity of their office,
prefer honor and gain to the salvation of souls,
which they ought to provide for ; but they who
give the honor to the Lord, and not to themselves,
prefer the salvation of souls to honor and gain.
The honor of any employment is not in the person,
but is adjoined to him according to the dignity of
the' thing which he administers ; and what is ad
joined does not belong to the person himself, and
is also separated from him with the employment.
All personal honor is the honor of wisdom and the'
fear of the Lord.
2095. Priests ought to teach the people, and
"to lead them by means of truths to the good of
life, but still they ought to force no one, since no
one can be forced to believe contrary to what he
thinks from his heart to be truth. He who believes
¦otherwise than the priest, and makes no disturb
ance, ought to be left in peace ; but he who makes
disturbance ought to be separated ; for this also is
agreeable to order, for the sake of which the
priesthood is established. — H. D. 315-318.
Baptism.
2096. Baptism is an introduction into the Chris
tian church, and was instituted in the place of
icircumcision. As circumcision was a sign that
vthey were of the Israelitish church, so baptism is
a sign that they are of the Christian church. Cir-
tcumcision signified the rejection of the lusts of
the flesh, and thus purification from evils ; baptism
;also signifies the like. . . . The reason why
.John baptized in the Jordan, was because the
entrance into the land of Canaan was through
that river ; and by the land of Canaan was signi-
fieddie church, because it was there ; and thence,
by the Jordan, introduction into it.
2097. In the heavens infants are introduced by
baptism into the Christian heaven, and angels are
there assigned to them by the Lord, to take care of
them. Wherefore, as soon as infants are baptized,
angels are appointed over them, by whom they
are kept in a state of receiving faith in the Lord ;
and as they grow up, and come to the exercise of
their own right and their own reason, the guardi
an angels leave them, and they associate to them
selves such spirits as make one with their life and
¦faith. Whence it is manifest, that baptism is an
insertion among Christians also in the spiritual
world. 2098. That not only infants, but also all, are
[inserted by baptism among Christians in the spir
itual world, is because people and nations in that
world are distinguished according to their religions ;
Christians are in the middle, Mahometans around
them, idolaters of various kinds behind them, and
Jews at the sides. Moreover, all of the same re

ligion are arranged into societies in heaven ac
cording to the affections of love to God and to
wards the neighbor ; in hell into congregations
according to the affections opposite to those two
loves, thus according, to the lusts of evil. On the
distinct arrangement there, the preservation of the
whole universe depends, and this distinction can
not be effected, unless every one, after he is born,
be known by some sign, indicating to what reli
gious assembly he belongs ; for without the
Christian sign, which is baptism, some Mahometan
spirit, or some one of the idolaters, might apply
himself to Christian infants newly born, and also
to children, and infuse into them an inclination for
his religion, and thus draw away their mind and
alienate them from Christianity, which would be
to distort and destroy spiritual order. — T. C. R.
674, 677, 678.
2099. From what has been said before and now,
it may be seen, that the three uses of baptism co
here as one ; in like manner as the first cause, the
mediate cause, which is the efficient, and the ulti
mate cause, which is the effect, and the end itself
for the sake of which the former were. For the
first use is, that one may be named a Christian ; the
second, following from this, is, that he may know
and acknowledge the Lord the Redeemer, Regen
erator and Savior ; and the third is, that he may be
regenerated by Him, and when this is done, he is
redeemed and saved. Since these three uses follow
in order, and join themselves together in the last,
and thence, in the idea of the angels, cohere as
one, therefore, when baptism is performed, read
in the Word, and named, the angels who are pres
ent do not understand baptism, but regeneration ;
wherefore by these words of the Lord, " Whosoever
believeth and is baptized, shall be saved, but who
soever believeth not shall be condemned," Mark
xvi. 16, this is understood by the angels in heaven,
that he who acknowledges the Lord and is regen
erated is saved. — T. C. R. 685.
2100. As to what concerns the baptism of John,
it represented the cleansing of the external man ;
but the baptism which is at this day with Chris
tians, represents the cleansing of the internal
man, which is regeneration : wherefore it is read,
that John baptized with water, but that the Lord
baptizes with the Holy Spirit and fire ; and there
fore the baptism of John is called the baptism of
repentance. — T. C. R. 690.
2101. Since baptism is for a sign and for a
memorial of those things, therefore a man may be
baptized when an infant, and if he be not bap
tized then, he may be baptized when he is an adult.
2102. Let it be known therefore to those who
are baptized, that baptism itself gives neither
faith nor salvation, but that it testifies that they
will receive faith, and that they will be saved, if
they are regenerated. — H. D. 206, 207.
The Holy Supper.
2103. Baptism is an introduction into the church,
but the Holy Supper is an introduction into heav
en. Those two sacraments, baptism and the holy
supper, are as it were two gates to eternal life.
Every Christian man by baptism, which is the first
gate, is admitted and introduced into the things
which the church teaches from the Word concern
ing another life ; which all are means by which
man may be prepared for and led to heaven. The
other gate is the holy supper, through which every
man who has suffered himself to be prepared and
led by the Lord, is admitted and introduced into
heaven. — T. C. R. 721.

WRITINGS OE EMANUEL SWEDENBORG.

421

2104. The Holy Supper was instituted by the
Lord, that by means thereof there may be a con
junction of the church with heaven, thus with the
Lord ; it is therefore the most holy thing of wor
ship. 2105. But in what manner conjunction is effected
by it is not apprehended by those who do not know
any thing concerning the internal or spiritual sense
of the Word, for they do not think beyond the ex-
• ternal sense, which is the sense of the letter.
From the internal or spiritual sense of the Word
it is known what is signified by body and blood,
and what by bread and wine, also what is signified
by eating.
2106. In that sense, the body or flesh of the
Lord, is the good of love, as is the bread likewise ;
and the blood of the Lord is the good of faith, as
is the wine likewise ; and eating is appropriation
and conjunction. The angels, who are attendant
on man when he receives the sacrament of the
supper, understand those things in no other man
ner; for they perceive all things spiritually.
Hence it is that a holy principle of love and a
holy principle of faith then flow in with man from
the angels, thus through heaven from the Lord ;
hence there is conjunction.
2107. From these considerations it is evident, that
when man takes the bread, which is the body, he is
conjoined to the Lord by means of the good of love
to Him from Him ; and when he takes the wine,
which is the blood, he is conjoined to the Lord by
means of the good of faith in Him from Him. But
it is to be noted, that conjunction with the Lord
by means of the sacrament of the supper is effect
ed solely with those who are in the good of love
to, and faith in, the Lord from the Lord ; with
these there is conjunction by means of the holy
supper ; with others there is presence, but not con
junction. 2108. Besides, the holy supper includes and
comprehends all the divine worship instituted in the
Israelitish church ; for the burnt offerings and
sacrifices, in which the worship of that church
principally consisted, were called, in a single word,
bread ; hence also the holy supper is its comple
tion. — H. D. 210-214.
2109. Those come to the Holy Supper worthily,
who are in faith in the Lord, and in charity to
wards the neighbor, thus who are regenerate. —
T. C. R. 722.
2110. The Holy Supper is to those who come
to it worthily, as a signing and seal that they are
the sons of God, because the Lord is then present
as to his Human.
2111. But those who die in infancy or child
hood, and thus do not attain such an age that they
can worthily come to the Holy Supper, are in
troduced by the Lord by means of baptism.
2112. The Holy Supper is, therefore, as it were
a signing, a seal, a ticket, and the witnessing of a
commission, even before the angels, that they are
the sons of God, and moreover as a key to the
house in heaven where they will dwell to eternity.
— T. C. R. 728-730.
The Ten Commandments.
2113. There is not a nation in the whole world
which does not know, that it is evil to kill, to com
mit adultery, to steal, and to testify falsely ; and
also, unless these evils were guarded against by
laws, that kingdom, republic, and any established
society whatever, would be done with. Who,
then, can suppose, that the Israelitish nation was
so stupid above others, that it did not know that

those things were evils ? On which account one
may wonder that those laws, universally known
in the world, were promulgated with so great a
miracle from mount Sinai by Jehovah himself.
But hear ; they were promulgated with so great a
miracle, that they might know, that those laws
were not only civil and moral laws, but also divine
laws ; and that to do contrary to them, was not
only to do evil against the neighbor, that is, a
fellow-citizen and society, but was also to sin
against God. Wherefore those laws, by promul
gation from mount Sinai by Jehovah, were made
also laws of religion. It is evident, that what
ever Jehovah commands, He commands, that it
may be of religion, and thus that it is to be done
for the sake of salvation. But before the com
mandments are explained, something is to be pre
mised concerning their holiness, that it may be
manifest that religion is in them.
2114. The commandments of the decalogue,
because they were the first fruits of the Word,
and thence the first fruits of the church about to
be instituted with the Israelitish nation, and be
cause they were, in a short summary, an assem
blage of all things of religion, by which conjunc
tion of God with man and of man with God is
given, therefore they were so holy, that nothing
is holier. That they were most holy, is evidently
manifest from these things following: That the
Lord Jehovah himself descended upon mount
Sinai in fire and with angels, and thence promul
gated them with a living voice, and that the moun
tain was hedged around, lest any should draw
near and die. That neither the priests nor the
elders approached, but Moses alone. That those
commandments were written upon two tables of
stone, by the finger of God. That when Moses
brought down those tables the second time, his
face beamed. That the tables were afterwards
laid up in the ark, and the latter inmostiy in the
tabernacle, and over it was set the propitiatory,
and upon this were placed cherubs of gold ; that
this inmost in the tabernacle, where the ark was,
was called the holy of holies. That without the
veil, within which that ark was, were arranged
many things, which represented the holy things of
heaven and the church, which were the table over
laid with gold, upon which was the bread of faces ;
the golden alter, upon which incense was burned ;
and the golden candlestick with seven lamps ; also
the curtains round about, of fine linen, purple and
scarlet. The holiness of the whole of this taber
nacle was from nothing else, than from the law
which was in the ark. On account of the holiness
of the tabernacle, from the law in the ark, all the
Israelitish people by command encamped around
it, in order, according to the tribes, and marched
in order after it ; and then a cloud was over it by
day, and a fire by night. On account of the holi
ness of that law, and the presence of Jehovah in
it, Jehovah spoke with Moses upon the propitia
tory between the cherubs, and the ark was called
Jehovah there. That it was not lawful for Aaron
to enter within the veil, except with sacrifices and
incense, lest he should die. On account of the
presence of Jehovah in that law and around it,
miracles also were done by the ark in which that
law was ; as that the waters of the Jordan were
divided ; and, while the ark rested in the middle
of it, the people passed over on dry ground. That
by its being carried around, the walls of Jericho
fell down. That Dagon, the god of the Philis
tines, first fell on his face before it, and afterwards,
being severed from the head with the two palms*,

422

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

of the hands, lay upon the threshold of the tem
ple. That on account of it, the Bethshemites
were smitten, to several thousands. That Uzzah,
because he touched it, died. That this ark was
introduced by David into Zion, with a sacrifice
and jubilations ; and afterwards by Solomon into
the temple at Jerusalem, where it made its secret
recess, besides many other things ; from which it
is manifest, that the decalogue was holiness itself
in the Israelitish church. — T.C.R. 282, 283.
2115. So great holiness and so great power
were in that law, because it was a summary of all
things of religion ; for it was written upon two
tables, one of which contains, in a summary, all
things which regard God ; and the other, in a
summary, all things which regard man : therefore
the commandments of that law are called The
Ten Words, Ex. xxxiv. 28 : Deut. iv. 13 ; ix. 4.
They were so called, because ten signifies all,
and words signify truths ; for there were more than
ten words.
2116. From a sight of the two tables, it is mani
fest, that they were so conjoined, that God from
his table may look to man, and that man from his
may loo'k to God, reciprocally ; and thus that
there is a reciprocal looking, which is such, that
God, on his part, never ceases to look at man, and
to "work such things as are of his salvation; and
if man receives and does those things which arc
in his table, reciprocal conjunction is effected. —
T. C. R. 286, 287.
2117. That the decalogue, in the spiritual and
celestial sense, contains, universally, all the pre
cepts of doctrine and of life, thus all things of
faith and charity, is because the Word, in the
sense of the letter, in every and each thing of it,
or in the whole and in every part, contains two in
terior senses ; one which is called spiritual, and
another which is called celestial ; and because, in
these senses, divine truth is in its light, and divine
goodness in its heat. Now, because the Word,
in the whole and in every part, is such, it is ne
cessary that the ten commandments of the deca
logue be explained according to those three senses,
whicli are called natural, spiritual, and celestial.
- T. C. R. 289.
The First Commandment.
2118. " There shall not be to Thee another God
Defore my faces." The natural sense, which is
the sense of the letter, is, that idols are not to be
worshipped. It is also meant, that no man, dead
or alive, is to be worshipped as a god ; which also
was done in Asia and around it, in various places.
It is also meant, that not any one, except God,
and not any thing, except that which proceeds
from God, is to be loved above all things, for he who
and that which is loved above all things, is to the
lover a god and divine ; as, whosoever loves himself
above all things, or also the world, to him himself or
the world is his god.
2119. The spiritual sense of this commandment
is, that no other God than the Lord Jesus Christ
is to be worshipped, because He is Jehovah, who
came into the world and made redemption, with-
¦ out which, not any man, nor any angel, could have
been saved.
2120. The celestial sense of this commandment
is, that Jehovah the Lord is Infinite, Immense and
Eternal ; that He is Omnipotent, Omniscient and
Omnipresent; that He is the First and the Last,
the Beginning und the End ; who Was, Is, and
Will Be ; that He is Love itself, and Wisdom it
self, or Good itself and Truth itself; consequently,

Life itself; thus the Only One, from whom are all
things. — T. C. R. 291-295. (See also 16- 18.)
The Second Commandment.
2121. Thou shalt not take the Name of Jeho
vah thy God in vain ; because Jehovah will not
hold him guiltless, who taketh His name in vain."
The natural sense of this is, the name itself, and
the abuse of it, in various conversations, especial
ly in falsehoods or lies, and in oaths without cause, .
and for the purpose of exculpation in evil inten
tions, which are execrations, and in tricks and in
cantations. Also, false swearing.
2122.' In the spiritual sense, by the name of God,
is meant all that which the church teaches from
the Word, and by which the Lord is invoked and
worshipped ; all those things are the name of God,
in the complex ; wherefore by taking the name of
God in vain, is meant, to take any thing thence in
frivolous conversation, falsehoods, lies, execra
tions, tricks and incantations ; for this is also to
revile and blaspheme God, thus his name.
2123. In the celestial sense, by taking the name
of God in vain, is meant that which the Lord said
to the Pharisees : "All sin and blasphemy shall be
remitted unto man, but the blasphemy of the Spir
it shall not be remitted," Matt. xii. 31. By the
blasphemy of the Spirit, is meant blasphemy
against the divinity of the Lord's Human, and
against the holiness of the Word. — T. C. R. 297
-299. 2124. Inasmuch as by the name of God is un
derstood that which is from God, and which is
God, and this is called divine truth, and with us
the Word, this being in itself divine, and most ho
ly, is not to be profaned, and it is profaned when
its sanctity is denied, as is the case when it is con
temned, rejected, and opprobriously treated; when
this is the case then heaven is shut and man is left
to hell ; for the Word is the only medium of con
junction of heaven with the church, wherefore
when it is rejected from the heart, that conjunc
tion is loosed, and then man, being left to hell, no
longer acknowledges any truth of the church.
There are two things by which heaven is shut to
the men of the church, one is the denial of the
Lord's Divine [principle], and the other is the de
nial of the sanctity of the Word ; the reason is,,
because the Lord's Divine [principle] is the all of
heaven, and divine truth, which is the Word in the
spiritual sense, makes heaven : hence it is evident,
that he who denies the one or the other, denies
that which is the all of heaven, and from which
heaven is and exists, and that hereby he deprives
himself of all communication and thence of con
junction with heaven. To profane the Word is
the same with blaspheming the Holy Spirit, which
is not remitted to any one, wherefore also it is said
in this precept, that he shall not be left unpun
ished, who profanes the name of God. — A. _E. 960.
2125. Forasmuch as by the name of God is un
derstood divine-truth or the Word, and by the prof
anation thereof is understood the denial of its
sanctity, and thence contempt, rejection, and blas-
phemation, it follows that the name of God is inte
riorly profaned by a life against the precepts of the
decalogue, for there is a profanation interior and
not exterior, and there is a .profanation interior and
at the same time exterior, and there may be also
somewhat of a profanation exterior and not at the
same time interior : interior profanation is effected
by the life, exterior by the speech: the interior
profanation which is by the life, becomes also ex--
terior, or by the speech after death, for then every

WRITINGS OF EMANUEL SWEDENBORG.

423

one thinks and wills, and, as far as is permitted,
speaks and acts, according to his life, thus not as
in the world ; for in the world man is accustomed
to speak and act otherwise than what he thinks
and wills, on account bf the world, and to acquire
fams ; hence it is that, as was said, there is a prof
anation interior and not at the same time exterior.
That there may be also somewhat of profanation
exterior and not at the same time interior, is in
consequence of the style of the Word, which is not
at all the style of the world, and may be thence
somewhat contemned from an ignorance of its in
terior sanctity.
2126. Whoso abstains from profaning the name
of God, that is, from profaning the sanctity of the
Word, by contempt, rejection, or any kind of blas-
phemation, he has religion, and according to the
quility of the principle from which he abstains,
such is his religion ; for no one can have religion,
except from revelation, and revelation with us is
the Word. To abstain from profaning the sancti
fy of the Word, must be from the heart, and not
from the mouth only ; they who abstain from the
heart live from religion, but they who abstain only
from the mouth, do not live from religion, for these
latter abstain either for the sake of self, or for the
sake of the world, because the Word serves them
as a medium to acquire honor and gain, or they
abstain from some kind of fear, but the generality
of -these are hypocrites, who have no religion. —
A. E. 962, 963.
The Third Commandment.
2127. " Remember the Sabbath Day, that thou
keep it holy ; six days thou shalt labor and do all
thy work ; but the seventh day is a Sabbath to Je
hovah thy God." The natural sense is, that six
days are for man and his labors, and the 'seventh
for the Lord, and for man's rest from Him. Sab
bath, in the original tongue, signifies rest. The
Sabbath, among the sons of Israel, was the sanc
tity of sanctities, because it represented the Lord ;
the six days, his labors and combats with the
hells ; and the seventh, his victory over them, and
thus rest; and because that day was representa
tive of the close of the whole redemption of the
Lord, therefore it, was holiness itself. But when
the Lord came into the world, and thence the rep
resentations of Him ceased, that day became a day
of instruction in divine things, and thus also a day
of rest from labors, and of meditation on such
things as are of salvation and eternal life; as also
a day of love towards the neighbor.
2128. By this commandment, in the spiritual
sense, is signified the reformation and regeneration
of man by the Lord ; by the six days of labor, the
combat against the flesh and its concupiscences,
and, at the same time, against the evils and falses
which are with him from hell ; and by the seventh
day, is signified his conjunction with the Lord, and
thereby regeneration. The reason why the refor
mation and regeneration of man are signified by
this commandment, in the spiritual sense, is, be
cause they coincide with the labors and combats of
the Lord with the hells, and with the victory over
them, and rest then ; for the Lord reforms and re
generates man, and renders him spiritual, in the
same manner in which He glorified his Human,
and made it Divine.
2129. In the celestial sense, by this command
ment is meant conjunction with the Lord, and
then 'peace, because protection from hell ; for by
the Sabbath, is signified rest, and in this highest
sense, peace. — ?. C. R. 301-303.

2130. The third and fourth precepts of the deca
logue contain those things which are to be done,
viz. that the sabbath is to be sanctified and that
parents are to be honored. The rest of the pre
cepts contain what are not to be clone, viz. that
other gods are not to be worshipped, that the name
of God is not to be profaned, that man is not to
steal, nor to kill, nor to commit adulteries, nor to
bear false witness, nor to covet the goods of oth
ers. The reason why these two precepts are pre
cepts to be done, is, because the sanctification of
the rest of the precepts depends upon them ; for
the sabbath signifies the union of the Divine [prin
ciple] itself, and the Divine Human [principle] in
the Lord, likewise His conjunction with heaven
and the church, and thence the marriage of good
and truth with the man who is regenerated. Inas
much as the sabbath signifies those things, there
fore it was the principal representative of all things
appertaining to worship in the Israelitish church,
as is evident in Jerem. chap. xvii. 20-27, and else
where : the reason of its being the principal repre
sentative of all things appertaining to worship, was,
because the primary of all things of worship is the
acknowledgment of the Divine [principle] in the
Human of the Lord ; for without that acknowledg
ment man cannot believe and do except from him
self, and to believe from himself is to believe falses,
and to do from himself is to do evils, as is also evi
dent from the words of the Lord Himself in John :
" Then said they unto Him, what shall we do that
we might work the works of God ? Jesus said this
is the work of God, that ye believe on Him whom
God hath sent" (vi. 28, 29): and again: "He who
abideth in Me, and I in Him, the same bringeth
forth much fruit, because without Me ye cannot
do any thing " (xv. 3). — A. E. 965.
The Fourth Commandment.
2131. "Honor thy father and thy mother, that
thy days may be prolonged, and that it may be
well with thee upon the earth." By honoring thy
father and thy mother, in the natural sense, which
is the sense of the letter, is meant, to honor par
ents, to obey them, to be attentive to them, and
to be grateful to them for benefits, which are, that
they feed and clothe their children, and introduce
them into the world, that they may act in it as civil
and moral persons ; and also into heaven, by the
precepts of religion ; thus they consult for their
temporal prosperity, and also for their eternal fe
licity ; and they do all these things from the love
in which they are from the Lord, whose office they
perform. In a respective sense, is meant, the hon
or of guardians from wards, if the parents are dead.
In a wider sense, by this commandment, is meant,
to honor the king and magistrates, since they pro
vide things necessary for all in common, which
parents do in particular. In the widest sense, by
this commandment, is meant, that men should love
their country, because this nourishes them and
protects them ; wherefore country [patria] is called
from father [pater]. But honors should be paid by
parents to their country, king and magistrates, and
implanted by them in their children.
2132. In the spiritual sense, by honoring father
and mother, is meant, to adore and love God and
the church. In this sense, by father, is meant
God, who is the Father of all ; and by mother, the
church. Infants and angels in the heavens know
no other father and no other mother, since they
are born there anew of the Lord by the church ;
wherefore the Lord says, " Call no one your father
on the earth ; for one is your Father, who is in the

424

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

heavens," Matt, xxiii. 9. These things were said
for infants and angels in heaven, but not for in
fants and men on the earth. The Lord teaches
the same in the common prayer of Christian
churches : " Our Father, who art in the heavens,
hallowed be thy name." That by mother, in the
spiritual sense, is meant the church, is, because, as
a mother on the earth feeds her children with nat
ural food, so the church feeds them with spiritual
food ; wherefore, also, the church is every where
in the Word called mother, as in Hosea : " Con
tend with your mother ; she is not my wife, and I
am not her husband," ii. 2, 5 ; in Isaiah : " Where
is your mother's bill of divorcement, whom I have
put away ? " 1. 1 ; and Ezek. xvi. 45 ; xix. 10. And
in the evangelists : " Jesus, stretching out his hand
to the disciples, said, My mother and my brethren
are those who hear the Word of God and do it,"
Matt. xii. 48, 49 ; Mark iii. 33-35 ; Luke viii. 21 ;
John xix. 25-27.
2133. In the celestial sense, by father, is meant
our Lord Jesus Christ ; and by mother, the com
munion of the saints, by which is meant bis church,
spread over all the world. — T. C. R. 305-307.
The Fifth Commandment.
2134. " Thou shalt not kill." — By this command
ment, Thou shalt not kill, in the natural sense,
is meant, not to kill a man, and not to inflict on him
any wound of which he may die, and also not to
mutilate his body ; and moreover not to bring any
deadly evil upon his name and fame, since fame and
life with many go hand in hand. In a wider natu
ral sense, by murders, are meant enmity, hatred,
and revenge, which breathe death ; for murder lies
concealed within them, like fire in wood under ash
es ; infernal fire is nothing else ; wherefore one is
said to be inflamed with hatred, and to burn with
revenge. These are murders in intention, but not in
act; and if the fear of the law, and of retaliation
and revenge, were taken from them, they would
burst forth into act ; especially if there be treachery
or ferocity in the intention. That hatred is mur
der, is evident from these words of the Lord ; " Ye
have heard, that it was said by the ancients, Thou
shalt not kill ; and whosoever shall kill, shall be
obnoxious to the judgment. But I say unto you,
that whosoever is angry with his brother rashly,
shall be obnoxious to the fire of hell," Matt. v. 21,
22. The reason is, because all that is of the inten
tion, is also of the will, and thus in itself of the
deed. 2135. In the spiritual sense, by murders, are
meant all methods of killing and destroying the
souls of men, which are various and manifold ; as
to turn them away from God, religion, and divine
worship, by injecting scandals against them, and by
advising such things as create aversion arid also
abhorrence. 2136. In the celestial sense, by killing, is meant,
to be angry, rashly, with the Lord, to hate Him,
and to wish to blot out his name. These are they
concerning whom it is said, that they crucify Him ;
which also they would do, in like manner as did the
Jews, if He should come into the world, as he did
before. This is meant by the Lamb standing as it
were slain, Rev. v. 6 ; xiii. 8, and by one crucified,
Rev. xi. 8; Heb. vi. 6; Gal. iii. 1.— T. C. R.
309-311. 2137. Inasmuch as all who are in hell are in ha
tred against the Lord, and thence in hatred against
heaven, for they are against goods and truths,
therefore hell is the very homicide or murderer it
self, or whence homicide or murder itself proceeds ;

the reason is, because man is man from the Lord,
by the reception of good and truth, wherefore, to
destroy good and truth is to destroy the human
[principle] itself, thus to kill the man. That they
are such who are in hell, is not as yet known in the
world,' by reason that with those who are of hell,
and therefore come into hell after death, there does
not appear any hatred against good and truth, nor
against heaven, and still less against the 'Lord ; for
every one whilst he lives in the world is in exter
nals, which .are taught and imbued from infancy to
counterfeit such things as are honest and decorous,
such as are just and equitable, and such as are good
and true ; but nevertheless hatred lies concealed
in their spirit, and this according to the degree of
the evil of their life; and whereas hatred is in the
spirit, therefore it breaks out when the externals
are laid down, as is the case after death. This in
fernal hatred against all who are in good, because
against the Lord, is deadly hatred ; as may especial
ly appear from their delight in doing evil, which is
such as to exceed in degree every other delight,
for it is a fire burning with the lust of destroying
souls : it was also explored, that this delight is not
from hatred against those whom they attempt to de
stroy, but from hatred against the Lord Himself.
Now inasmuch as that man is man from the Lord,
and the human [principle] which is from the Lord
is good and truth, and inasmuch as they who are in
hell, from hatred against the Lord, lust to kill the
human [principle] which is of good and truth, it
follows, that it is hell from whence homicide or
murder itself proceeds. — A. E. 1013.
2138. When man abstains from hatred, and holds
it in aversion, and shuns it as diabolical, then there
flows in by or through heaven from the Lord, love,
charity, mercy, clemency, and then first the works
which he does are works of love and charity, where
as the works which he did before, however good they
might appear in the external form, were all the
works of the love of self and of the world, in which
lay concealed hatred in case of their not being re
warded. So long as hatred is not removed, so long
man is merely natural, and a man merely natural re
mains in all his hereditary evil, nor can he become
spiritual, before hatred, with its root, which is the
love of ruling over all, is removed ; for the fire of
heaven, which is spiritual love, cannot flow in so
long as the fire of hell, which is hatred, opposes and
precludes.— A. E. 1017.
The Sixth -Commandment.
2139. " Thou shalt not commit adultery." In
the natural sense, by this commandment, is meant
not only to commit adultery, but also to will
and do obscene things, and thence to think and
speak lascivious things. That only to lust is to
commit adultery, is evident from these words of the
Lord ; Ye have heard that it was said by .the an
cients, Thou shalt not commit adultery. But I say
unto you, that if any one shall look upon a woman,
belonging to another, so as to lust after her, he hath
already committed adultery with her in his heart,
Matt. v. 27, 28.
2140. In the spiritual sense, by committing adul
tery, is meant to adulterate the goods of the Word,
and to falsify its truths. — T. C. R. 313, 314.
2141. That these things are signified by com
mitting adultery and whoredom in the spiritual
sense, is known scarcely to any one at this day, by
reason that at this day within the church few know
what the spiritual is, and in what respect it differs
from the natural, and scarcely any one knows, that
there is a correspondence between each, and in-

WRITINGS OF EMANUEL SWEDENBORG.

425

deed of such a nature, that the image of the one
is presented in the other, that is, the spiritual is
represented in the natural ; consequently that the
spiritual is as a soul, and the natural as its body,
and thus by influx, and thence conjunction, they
constitute one, as in the regenerate man his in
ternal man which is also called spiritual, and the
external which is also called natural. Inasmuch
as such things are at this day unknown, it cannot
therefore be known wha't committing adultery sig
nifies any further than to be illegitimately con
joined as to the body. Since those things, as was
said, are at this day unknown, it is allowed to de
clare the reason why to commit adultery in the
spiritual sense signifies to pervert those things
which are of the doctrine of faith and charity,
thus to adulterate goods and falsify truths : the
reason is, which is at this day an arcanum, that
conjugial love descends from the marriage of good
and truth, which is called the heavenly marriage ;
the love which flows in from the Lord, which is
between good and truth in heaven, is turned into
conjugial love on earth, and this by correspondence ;
hence it is that the falsification of truth is scorta-
tion, and the perversion of good is adulteration in
the internal sense ; hence also it is that they who
are not in the good and truth of faith, cannot be
in genuine conjugial love ; likewise, that they who
take the delight of life in adulteries, cannot any
longer receive any thing of faith : I have heard it
said by the angels, that as soon as any one com
mits adultery on earth, and takes delight in it,
heaven is closed to him, that is, he refuses any
longer to receive thence any thing of faith and
charity. That at this day, in the kingdoms where
the church is, adulteries are made light of by very
many persons, is because the church is at its end,
and thus there is no longer any faith, because
no charity, for one corresponds with the other :
where there is no faith, the false is in the place of
faith, and evil in the place of good, and hence it
flows, that adulteries are no more reputed as
crimes ; for when heaven is closed with man, such
things flow in from hell : see what has been said
and shown before on this subject. That to com
mit whoredom and adultery in the internal or spirit
ual sense is to falsify and pervert the truths and
goods of faith and charity, consequently also to
confirm the false and evil by perverse applications
from the Word, may be manifest from each of the
passages in the Word, where mention is made of
committing adultery, whoredom, and scortation, as
will evidently appear from the following; as in
Ezekiel, " Son of man, make known to Jerusalem
her abominations'; thou hast committed scortation,
because of thy name, and hast poured forth thy
scortations upon every one that passed by. Thou
hast taken of thy garments, and hast made to thy
self variegated high things, and hast committed
scortation upon them. Thou hast taken the vessels
of thy adorning from my gold and my silver which
I had given thee, and hast made to thyself images
of a male. Thou hast committed scortation with
them. Thou hast taken thy sons and thy daugh
ters, whom thou Hast brought forth to Me, and hast
sacrificed; is it a small thing concerning thy
scortations ? Thou hast committed scortation with
the sons of Egypt, thy neighbors, great in flesh,
and hast multiplied thy scortation, to irritate Me.
And thou hast committed scortation with the sons
of Ashur when thou wast not satisfied, with whom
also thou didst commit scortation, and yet thou
wast not satisfied. And thou hast multiplied thy
scortation even to Chaldea the land of trading, and
54

yet in this thou wast not satisfied. An adulterous
woman beneath her own man [vir] receives stran
gers. They give a reward to all harlots, but thou
hast given thy rewards to all thy lovers, and hast
recompensed them, that they might come to thee
from the circuit in thy scortations. Therefore O
harlot, hear the Word of Jehovah, I will judge
thee with the judgments of adulterous [women],
and of them that shed blood," xvi. 1 and the fol
lowing verses. Who cannot see, that by scortations
are here signified the falsifications of truth and
the adulterations of good ; and who can under
stand/ a single word of the passage, unless he
knows that scortation has such signification, also
unless he knows what is meant by the sons of
Egypt, the sons of Ashur, and Chaldea, with whom
Jerusalem is said to have committed scortation ?
that she did not commit scortation with those peo
ple themselves, is evident. — A. C. 8904.
2142. Since Babylon, above all others, adulter
ates and falsifies the Word, therefore she is called
the great Whore, and these things are said con
cerning her in the Revelation ; Babylon hath made
all nations drink of the wine of the anger of her
whoredom, xiv. 8. The angel said, I will show
thee the judgment of the great Whore, with
whom the kings of the earth have committed whore
dom, xvii. 1, 2. He hath judged the great whore,
who hath corrupted the earth with her whoredom,
xix. 2. Since the Jewish nation had falsified the
Word, therefore it was called by the Lord, an
adulterous generation, Matt. xii. 39 ; xvi.
4 ; Mark viii. 38 ; and the seed of the adul
terer, Isaiah lvii. 3 ; besides in many other
places, where, by adulteries and whoredoms, are
meant adulterations and falsifications of the Word.
2143. In the celestial sense, by committing adul
tery, is meant to deny the holiness of the Word,
and to profane it. That this is meant, in this sense,
follows from the former spiritual sense, whjch is to
adulterate its goods and to falsify its truths. Those
deny and profane the holiness of the Word, who
in heart laugh at every thing of the church and of
religion: for all things of the church and *f re
ligion, in the Christian world, are from the Word.
— T.C. R. 314, 315.
2144. Who at this day can believe that the love
of adultery is the fundamental love of all diabolical
and infernal loves, and that the chaste love of
marriage is the fundamental love of all celestial
and divine loves ; consequently, that in proportion
as man is in the love of adultery, in the same pro
portion he is in every evil love, if not in act, yet
in effort ; on the other hand, in proportion as man
is in the chaste love of marriage, in the same pro
portion he is in every good love, if not in act, yet
in effort ? Who at this day can believe, that he
who is in the love of adultery, does not believe
any thing of the Word, consequently not any thing
of the church, yea, that in his heart he denies a
God ; and on the other hand, that he who is in the
chaste love of marriage, is in charity and in faith,
and in love to God; likewise that the chastity of
marriage makes one with religion, and the lascivi
ousness of adultery makes one with naturalism?
The reason why these things are at this day un
known, is because the church is at its end, and
devastated as to truth and as to good, and when
the church is such, then the man of the church,
by an influx from hell, comes into the . persuasion
that adulteries are not detestable, nor abomina
tions ; and hence also he comes into a belief that
marriages and adulteries do not differ in their es
sence, but only as to order : when nevertheless

426

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

the difference between them is such as is between
heaven and hell : that there is this difference be
tween them, will be seen in what follows : hence
it is that in the Word, in the spiritual sense, heav
en and the church are understood by nuptials and
marriages, and that hell and the rejection of
all things of heaven and the church are understood
by adulteries and whoredoms. — A. E. 981.
2145. That adultery is hell, and thence abomi
nation, any one may conceive from the idea . of a
commixtion of diverse semens in the womb of one
woman ; for it is the semen of man in which lies
the inmost [principle] of his life, and thence the
commencement of a new life, and from this circum
stance it is holy ; to make this common with the
inmost principles and commencements of others,
as is done in adulteries, is profane : hence it is
that adultery is hell ; and that hell in common is
called adultery. Inasmuch as from such commix
tion nothing but putridity, also from a spiritual
origin, can exist, it follows, that adultery is abom
ination. From thence in the brothels which are
in hell, there appear fetid things of every kind,
and. when light out of heaven is let into them,
adulteresses with adulterers are beheld as swine,
lying in their own filth, and what is wonderful, like
swine they are in their delights whilst in the midst
of filth. But those brothels are kept shut, because
when they are opened, a stench is exhaled from
them, exciting vomiting. It is otherwise in chaste
marriages ; in these the life of the man, by the
semen, adds itself to the life of the wife, whence
is the intimate conjunction from which they are
not two, but become one flesh ; and according to
such conjunction the conjugial love increases, and
therewith every good of heaven.
2146. It is however to be observed, that there
are adulteries more or less infernal and abomi
nable : the adulteries arising from the more grievous
evils and falses thence derived, are also more griev
ous, and those arising from the more mild evils and
falses thence derived, are mild : for adulteries cor
respond to the adulterations of good and falsifica
tions of truth thence derived, adulterations of
good being in themselves evils, and falsifications
of truth being in themselves falses, and according
to correspondences therewith the hells are arranged
into genera and into species : cadaverous hells
are the portion of those whose delights were viola
tions of wives ; excrementitious hells of those whose
delights 'were the deflorations of virgins ; dire
ful slimy hells of those whose delights were vari
eties and changes of harlots ; and dirty or filthy
hells of the rest : sodomitical hells are the por
tion of those who were in evils originating in
the love of ruling over others from the sole de
light of rule, and in no delight of use. From
those who have separated faith from good works,
both in doctrine and life, there exhale adulteries
as of a son with a mother, or with a mother-in-
law : from those who have studied the Word
only for the sake of glory, and not for the sake of
spiritual uses, there exhale adulteries as of a father
with a daughter-in-law: from those who believe
that sins are remitted by the holy supper, and not
by penitence of life, there exhale adulteries as of
a brother with a sister : from those who altogether
deny what is divine, there exhale abominations
with beasts ; and so on. The reason why such
hells are the portion of such persons, is grounded
in the correspondence of their adulteries with the
adulterations or defilements of good and truth.
2147. In find, from every conjunction of evil and
false in the spiritual world, there issues forth a

sphere of adultery, but only from those who are
in falses as to doctrine and in evils as to life, and
not from those who are in falses as to doctrine but
in goods as to life, for with the latter there is not
conjunction of the evil and the false, but only with
the former. That .sphere indeed flows principally
from the priests who have taught falsely and lived
in evil, for these have both adulterated and falsified
the Word. From such, although they were not
adulterers in the world, adultery is nevertheless ex
cited, but an adultery which is called sacerdotal
adultery, which is yet distinguishable from other
adulteries. Hence it is manifest, that the origin
of adulteries is the love and consequent conjunc
tion of evil and the false. — A. E. 1005-1007.
2148. Thus far concerning adulteries ; it shall
now also be said what adultery is. Adulteries are
all the whoredoms which destroy conjugial love :
the whoredom, of a husband with the wife of
another, or with any woman, whether she be a
widow, or a virgin, or a harlot, is adultery, whilst
this is done from disgust, or from aversion to mar
riage : so likewise the whoredom of a wife with a
married man, or with a single man, when this is
done from a similar cause. Also the whoredoms
of any man not married with the wife of another,
and of any woman not married with the husband
of another, are adulteries, because they destroy
conjugial love, by averting their minds from mar
riage to adultery. The delights of varieties, al
though with harlots, are also the delights of adul
tery, for the delight of variety destroys the delight
of marriage. The delight of the defloration of
virgins without the end of marriage, is also the de
light of adultery, for they who are in that delight
afterwards desire marriage only for the sake of
defloration, which being accomplished, they loathe
marriage. In a word, all whoredom which destroys
the conjugial principle, and extinguishes its love,
is adultery, or of adultery. What however does
not destroy the conjugial principle, nor extinguish
the love thereof, is fornication bubbling up from
a certain instinct of nature towards marriage, which
from various causes cannot yet be entered into. —
A. E. 1010.
[Note — For more concerning the abominable and damnable
sin of adultery, see 1391, 1392, 1400-1404.]
The Seventh Commandment.
2149. " Thou shalt not steal." In the natural
sense, by this commandment, is meant, according
to the letter, not to steal, to rob, or to act the pi
rate, in time of peace ; and, in general, not to take
away from any one his goods secretly, or under
any pretext. It also extends itself to all impos
tures, illegitimate gains, usuries and exactions ;
and also to fraudulent practices in paying duties
and taxes, and in discharging debts. Workmen
offend against this commandment, who do their
work unfaithfully and dishonestly; merchants who
deceive in merchandise, in weight, measure and
accounts ; officers who deprive the soldiers of their
just wages ; judges who judge for friendship,
bribes, relationship, affinity, and other causes, by
perverting the laws or legal cases, and thus de
prive others of their goods, which they rightfully
possess. '2150. In the spiritual sense, by stealing, is
meant to deprive others of the truths of their faith,
which is done by false and heretical things.
Priests who minister only for the sake of gain, or
worldly honor, and teach such things as they see
or may see from the Word, are not true, are spir
itual thieves, since they take away from the peb-

WRITINGS OF EMANUEL SWEDENBORG.

427

pie the means of salvation, which are the truths of
faith. 2151. In the celestial sense, by thieves, are meant
those who take away divine power from the Lord,
and also those who claim to themselves his merit
and righteousness. These, although they adore
God, still do not trust Him, but themselves ; and
also they do not believe in God, but in themselves.
— T. C. R. 317-319.
2152. Man is so created, that he may be an im
age of heaven, and an image of the world ; for he
is a microcosm : he is born from his parents an im
age of the world, and he is born again that he may
be an image of heaven : to be born again is to be
regenerated, and he is regenerated from the Lord
by truths from the Word, and by a life according
to them. Man is an image of the world as to his
natural mind, and he is an image of heaven as to
his spiritual mind ; the natural mind, which is the
world, is beneath, and the spiritual mind, which is
heaven, is above. The natural mind is full of all
kinds of evils, as thefts, adulteries, murders, false
witnesses, concupiscences, yea, of blasphemies
and profanations of God ; these evils, and many
others, reside in that mind, for the loves of them
are there, and thence the delights of thinking, will
ing, and doing them: these things are innate in
that mind from the parents, for man is born and
grows up into the things which are in that mind,
only he is restrained by the bonds of civil law, and
by the bonds of moral law, from doing them, and
thereby from manifesting the tendencies of his de
praved will. Who cannot see that the Lord can
not flow in from heaven with man, and teach him
and lead him, before those evils are removed, for
they withstand, repel, pervert, and suffocate, the
truths and goods of heaven, which urgently press,
powerfully apply, and endeavor to flow in from
above : for evils are infernal and goods are celes
tial, and all that is infernal burns with hatred
against all that is celestial. Hence now it is evi
dent, that before the Lord can flow in from heaven,
with heaven, and form man to the image of heaven,
the evils must necessarily be removed which re
side heaped up together in the natural man. Now
whereas it is the primary thing, that evils be re
moved, before man can be taught and led by the
Lord, the reason is manifest why in eight precepts
of the decalogue the evil works are recounted
which are" not to be done, but not the good works
which are to be done : good does not exist together
with evil, nor does it exist before evils are removed,
the way not being opened from heaven into man
until this is done ; for ' man is as a black sea, the
waters whereof are to be removed on either side,
before the Lord in a cloud and in fire can cause,
the sons of Israel to pass through : the black sea
also signifies hell, Pharaoh with the Egyptians the
natural man, and the sons of Israel the spiritual
man. — A. £.969.
2153. He who abstains from thefts, understood
in an extensive sense, nay, who even shuns them,
from any other cause than from religion, and on
account of life eternal, is not purified from them,
for no other motive opens heaven ; for the Lord by
heaven removes the evils with man, as by heaven
he removes the hells. For example, administra
tors of goods, inferior and superior, merchants,
judges, officers of all kinds, and laborers, who ab
stain from thefts, that is from unlawful gains and
usuries, and also shun them, on account of the ac
quisition of fame, and thence of honor and gain, or
on account of civil and moral laws, in a word, from
any natural love, or any natural fear, thus from ex

ternal bonds alone, and not from religion, have still
their interiors full of thefts and rapines, which also
break out when the external bonds are taken away
from them, as is the case with every one after
death ; the apparent sincerity and rectitude of such
persons is nothing more than a mask, disguise, and
craft. 2154. In proportion now as the genera and spe
cies of thefts are removed, and the more they are
removed, in the same proportion the genera and
species of goods, to which they oppositely corre
spond, and which in common have reference to what
is sincere, right, and just, enter in and occupy their
place : for whilst man shuns and is averse from un
lawful gains acquired by fraud and craft, so far as
he does so he wills what is sincere, right, and just,
and at length begins to love what is sincere, be
cause it is sincere, what is right, because it is right,
and what is just, because it is just : the reason why
he then begins to love those things, is, because
they are from the Lord, and the love of the Lord is
in them ; for to love the Lord is not to love his per
son, but to love those things that proceed from the
Lord, for these are the Lord with man ; thus also
it is to love what is itself sincere, what is itself
right, what is itself just; and inasmuch as these
things are the Lord, therefore in proportion as man
loves them, and acts from them, in the same pro
portion he acts from the Lord, and in the same
proportion the Lord removes things insincere and
unjust, as to the very intentions and, will, wherein
their roots are, and always with less repugnance
and combat, thus with easier labor than in the be
ginnings. Thus man thinks from conscience, and
acts from integrity, not indeed man from himself,
but as from himself; for he then acknowledges
from faith, likewise from perception ; he appears
indeed as if he thought these things and did them
from himself, when nevertheless they are not from
himself, but from the Lord.
2155. When man begins to shun and to be
averse from evils because they are sins, then all
things which he does are good, and also may be
called good works, with a difference according to
the excellence of uses ; for the things which man
does before he shuns and is averse from evils as
sins, are works from man himself, which, inasmuch
as man's proprium is in them, which is nothing but
evil, and also the world, for the sake of which they
are done ; therefore they are evil works : whereas
those things which man does after he flees evils,
and is averse from them as sins, are works from the
Lord, which, inasmuch as the Lord is in them, and
with the Lord heaven, are good works. The differ
ence between works from man and works from the
Lord with man, does not appear to the view of man,
but manifestly, to the view of angels : the works
which are done from man are as sepulchres out
wardly whitened, which within are full of bones of
the dead; they are as plates and cups cleansed
without, in which are unclean things of every kind ;
they are as fruits inwardly rotten, yet shining in
the outward skin ; or as nuts and almonds corroded
by worms within, whilst the shell is untouched ; or
as a stinking harlot with a fair face : such are the
good works from man himself, for however good
they appear on the outside, they nevertheless
abound within in impurities of every kind; for
their interiors are infernal, whilst their exteriors
appear as celestial. But after man flees and is
averse from them as sins, then his works are not
only outwardly, but also inwardly good, and the
more interior they are the more good they are, for
the more interior they are the more near they are

428

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

to the Lord ; for they are then like fruits, which
have a fine flavored pulp, in the midst of which
are repositories of abundance of seeds, from which
new trees, and thence even gardens may be pro
duced : all and singular the things in his natural
man are as eggs, from which swarms of flying
creatures may be produced, and successively fill
a great part of heaven. In a word, when a man
shuns evils and is averse from them as sins, then
the works which he does are alive, whereas those
which he did before, were dead ; for what is from
the Lord is alive, and what is from man is dead. — ¦
A. E. 972-974.
2156. In confirmation of what has been said,,
take for example the case of merchants; their
works are all evil so long as they do not regard
and thence shun as sins all unlawful gains and
illicit usuries, also frauds and crafts, for such
works cannot be done from the Lord, but from
man himself; and their works are so much the
worse, the more they are skilled in cunningly and
knavishly fabricating crafty subtleties from their
internal, and in thereby circumventing their com
panions in trade : and their works are still worse
the more they are skilled in bringing such things
into effect, under the fallacious appearance of sin
cerity, of justice, and of piety; the more delight a
merchant takes in such things, the more the origin
of his works is derived from hell: but if he acts
sincerely and justly, in order to gain fame, and by
fame wealth, even so as to appear to act from the
love of sincerity and justice, and does not act sin
cerely and justly from affection or from obedience
to the divine law, he is nevertheless interiorly in
sincere and unjust, and his works are thefts, for
under the fallacious appearance of sincerity and
justice he is desirous to steal. That this is the
case, is manifested after death, when man acts
from his interior will and love, and not from the
exterior; such a one then thinks and contrives
nothing but cunning devices and robberies, and
withdraws himself from the sincere, and betakes
himself either into forests or into deserts, where
he applies his mind to insidious stratagems : in a
word, all such persons become plunderers or rob
bers. But the reverse is true of those merchants
who shun as sins all kinds of thefts, especially
such as are more interior and hidden, which are
done by acts of cunning and deceit; their works
are all good, because they are from the Lord ; for
the influx from heaven, that is through heaven
from the Lord, given to operate those things, is
not intercepted by the evils above mentioned. To
these, riches do no harm, because riches are to
them means conducive to uses, which are their
tradings, whereby they serve their country and fel
low-citizens ;' they are also by riches in a state of
performing the uses to which the affection of good
leads them.
2157. From what has been said above, it may
now appear what is understood by good works in
the Word, namely, all the works which are done
by man, whilst evils are removed as sins, for the
works which are afterwards done, are not done
from man, otherwise than as it were from him, for
they are done from the Lord, and the works which
are done from the Lord are all good, and are called
goods of the life, goods of charity, and good works :
as, for instance, all the judgments of a judge, who
has justice for his end, and venerates and loves this
as divine, whilst he detests judications for the sake
of rewards, for friendship, or from favor, as fla
gitious ; for in so doing he consults the good of his
country, by causing justice and judgment to reign

therein as in heaven, and thus he consults the
peace of every harmless citizen, and guards them
from the violence of evil doers ; all which are good
works. Also the offices of administrators, and the
dealings of merchants, are all good works, when
they shun illicit gains as sins against the divine
laws. Whilst man shuns evils as sins, he then
learns daily what a good work is, and grows in the
affection of doing good, and the affection of know
ing truths for the sake of good, for in proportion
as he knows truths in the same proportion he can
do works more fully and more wisely, whence his
works become more truly good. Cease therefore
to inquire in thyself, what are the good works
which I shall do, or what good shall I do that I
may receive life eternal : abstain only from evils
as sins, and look to the Lord, and the Lord will
teach and lead thee. — A. E. 978, 979.
The Eighth Commandment.
2158. " Thou shalt not bear false witness against
thy neighbor." — By bearing false witness against
the neighbor, or testifying falsely, in the natu
ral sense, is first of all meant, to act as a false
witness before a judge, or before others not in a
court of justice, against any one who is rashly ac
cused of any evil, and to asseverate this by the
name of God or any thing holy, or by himself, and
such things of himself as are of the reputation of
any one's name. By this commandment, in a wider
natural sense, are meant lies of every kind, and
politic hypocrisies, which look to a bad end ; and
also to traduce and defame the neighbor, so that
his honor, name and fame, on which the character
of the whole man depends, are injured. In the
widest natural sense, are meant unfaithfulness,
stratagems, and evil purposes against ony one,
from various origins, as from enmity, hatred, re
venge, envy, rivalship, &c. ; for these evils conceal
within them the testifying of what is false.
2159. In the spiritual sense, by testifying false
ly, is meant, to persuade that the false of faith
is the true of faith, and that the evil of life is
the good of life, and the 'reverse ; but to do this
and that from purpose, and not from ignorance,
thus to do them after one knows what is true and
good, but not before.
2160. In the celestial sense, by testifying falsely,
is meant to blaspheme the Lord and the, Word,
and thus to reject the truth itself from the church ;
for the Lord is Truth itself, and also the Word.
On the other hand, by testifying, in this sense, is
meant, to speak the truth ; and by testimony, truth
itself. — T. C. R. 321-323.
2161. In the inmost sense is signified to falsify
the truth and good of the Word, and on the other
hand to verify the false of doctrine, in confirming
it by fallacies, appearances, fictions, scientifics
falsely applied, sophistications, and the like ; such
confirmations and persuasions thence derived are
themselves false testimonies, for they are false
testifications. — -A. E. 1019.
The Ninth and Tenth Commandments.
2162. " Thou shalt not covet thy neighbor's
house ; thou shalt not covet thy neighbor's wife,
nor his servant, nor his maid, nor his ox, nor his
ass, nor any thing that is thy neighbor's." These
two commandments look to those commandments
which precede, and they teach and enjoin that
evils should not be done, as also that they should
not be lusted for ; consequently, that they' are not
only of the external man, but also of the internal ;
for he who does not do evils, and yet lusts to do

WRITINGS OF EMANUEL SWEDENBORG.

429

them, still does them. The internals are lusts for
those things which are commanded not to be done,
in the first, second, fifth, sixth, seventh and eighth
commandments. That these two commandments
may look to all those which precede, that they
should not be lusted for, therefore house is first
named, afterwards wife, and then servant, maid, ox
and ass ; and lastly, all tJiat is the neighbor's ; for
the house involves all the things which follow ;
for in it are the husband, wife, servant, maid, ox
and ass. The' wife, who is afterwards named,
then involves those things which follow; for she
is mistress, as the husband is master, in the house ;
the servant and maid are under them, and the oxen
and asses under them ; and lastly, all things which
are below or without, by its being said, all that is
thy neighbor's ; from which it is manifest, that all
the preceding are looked to in these two command
ments, in general and in particular, in a wide and
in a strict sense.
2163. In the spiritual sense, by these command
ments, are prohibited all lusts which are contrary
to the spirit, thus which are contrary to the spir
itual things of the church, which refer themselves,
principally, to faith and charity ; because, unless
lusts were subdued, the flesh would rush, accord
ing 'to its liberty, into all wickedness; for it is
known from Paul, that "the flesh lusteth against
the spirit, and the spirit against the flesh." In
fine, these two commandments, understood in the
spiritual sense, look to all those things which have
been before adduced in the spiritual sense, that
they should not be lusted for ; in like manner, to
all the things which have been before adduced in
the celestial sense ; but to repeat them is unneces
sary.— T. CR. 326, 327.
2164. The ten precepts of the decalogue con
tain all things which are of love to God, and all
things which are of love toward the neighbor.
2165. In eight precepts of the decalogue, in the
first, second, fifth, sixth, seventh, eighth, ninth and
tenth, there is not any thing said which is of love
to God and of love towards the neighbor ; for it
is not said that God should be loved, nor that the
name of God should be hallowed, nor that the
neighbor should be loved, so not that we should deal
sincerely and uprightly with him ; but only, that
Thou shalt have no other God before my faces ;
Thou shalt not take the name of God in vain ;
Thou shalt not kill ; Thou shalt not commit adul
tery ; Thou shalt not steal ; Thou shalt not testify
falsely ; Thou shalt not covet those things which
are thy neighbor's. Thus, in general, that evil
should not be willed, thought or done against God,
nor against the neighbor. But the reason, why
such things as are directly of love and charity are
not commanded, but only such things as are oppo
site to them, that they should not be done, is, be
cause as far as man shuns evils as sins, so far he
wills the goods which are of love and charity.
The reason is, because evils and goods are oppo
sites, for evils are from hell, and goods from
heaven ; wherefore, as far as hell, that is, evil, is
removed, so far heaven approaches, and man looks
to good. That it is so, is very manifest from eight
commandments of the decalogue, seen thus ; as,
I. As far as any one does not worship other gods,
so far he worships the true God. II. As far as
any one does not take the name of God in vain, so
far he loves those things which are from God,
III. As far as any one is not willing to kill, and to
act from hatred and revenge, so far he wishes well
to the neighbor. IV. As far as any one is not
willing to commit adultery, so far he is willing to

live chastely with a wife. V. As far as any one
is not willing to steal, so far he practises sincerity.
VI. As far as any one is not willing to testify
falsely, so far he is willing to think and speak
truth. VII. and VIII. As far as any one does not
covet those things which are the neighbor's, so far
he is willing that the neighbor should enjoy his
own. Hence it is evident, that the commandments
of the decalogue contain all things which are of
love to God, and of love towards the neighbor ;
wherefore Paul says, He that loveth another, hath
fulfilled the law ; for this, Thou shalt not commit
adultery, Thou shalt not kill, Thou shalt not steal,
Thou shalt not be a false witness, Thou shalt not
covet, and if there be any other commandment, it
is comprehended in this word, Thou shalt love thy
neighbor as thyself. Charity worketh no evil to
the neighbor ; therefore charity is the fulfilment
of the law, Rom. xiii. 8-10.— T. C. R. 329, 330.
2166. The laws of spiritual life, the laws of
civil life, and the laws of moral life, are also de
livered in the ten precepts of the decalogue ; in
the first three the laws of spiritual life, in the fol
lowing four the laws of civil life, and in the last
three the laws of moral life. — H. H. 531.
2167. But as to what concerns precepts of life,
such as are all things of the Decalogue, and many
things in the law and the Prophets, these, inas
much as they are serviceable to man's life, are of
use in each sense, both the literal and the inter
nal ; the things contained in the literal sense were
for the people of that time, who did not compre
hend internal things ; and the things contained in
the internal sense were for the angels, who disre
gard things external. Unless the precepts of the
Decalogue also contained internal things, they
would never have been promulgated in such a mi
raculous manner on Mount Sinai ; for such things
as are contained therein, as that parents ought to
be honored, that theft, murder, and adultery, should
not be committed, that another's property should
not be coveted, were precepts known even to the
Gentiles, and prescribed in their laws, and which
the children of Israel, as being men, ought to
have known without such promulgation. . But in
asmuch as those precepts were serviceable to life
in both senses, and were as external forms pro
duced from internal, which correspond to each
other, therefore they descended from heaven on
Mount Sinai in so miraculous a manner, and in the
internal sense were spoken and heard in heaven,
but in the external sense were spoken and heard
on earth.— A. C. 2609.
2168. The reason why the precepts of the dec
alogue are the all of the Word and the all of the
church in a summary complex, is, because in each
of the precepts there are three interior senses,
each sense for its own heaven, for there are three
heavens ; the first sense is the spiritual moral
sense, this is for the first or lowest heaven ; the
second sense is the celestial spiritual sense, which
is for the second or middle heaven ; and the third
sense is the divine celestial, which is the third or
inmost heaven.' That the ten precepts of the dec
alogue are the all of the Word in a summary com
plex, cannot otherwise appear than from those
precepts as to their three senses. — A. E. 1024.
The Lord's Prayer.
2169. In the Lord's prayer, all things follow in
such a series, that as it were they constitute a
column increasing from the highest to the lowest,
in the interiors of which are the things which pre
cede in the series ; what is first therein, this is

430

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

inmost, and what succeeds in order, this adds it
self to the inmost successively, and thereby in
creases. What is inmost reigns universally in
those things which are round about, that is, in all
and single things, for hence it is essential .to the
existence of all— A C. 8864.
2170. That innumerable things are contained in
the ideas of thought, and that those things which
are contained in order are from things interior,
was also evident to me whilst I was reading the
Lord's Prayer morning and evening. The ideas
of my thought were then constantly opened to
wards heaven, and innumerable things flowed in,
so that I observed clearly that the ideas of thought
conceived from the contents of the Prayer were
filled from heaven : and such things were also in
fused, as it is impossible to utter, knd also impos
sible for me to comprehend, only I was sensible
of the general affection thence resulting : and
what is wonderful, the things which flowed in
were every day varied. Hence it was given to
know, that in the contents of that Prayer there are
more things than the universal heaven is capable
of comprehending ; and that with man more things
are in it, in proportion as his thought is more
opened towards heaven ; and on the other hand,
that fewer things are in it, in proportion as his
thought is more closed : for with those, who have
the thought closed, nothing more appears therein
than the sense of the letter, or that sense which is
nearest to the expressions. — A. C. 6619.
2171. As often as I have been reading the Lord's
prayer, so often I have manifestly perceived an
elevation towards the Lord, which was like an at
traction, and then the ideas were open, and hence
was effected a communication with some societies
in heaven ; and I apperceived that there was in
flux from the Lord into each of the things of the
prayer, thus into each of the ideas of my thought,
which were from the meaning of the things con
tained in the prayer. The influx was effected
with inexpressible variety, that is not the same at
one time as at another; hence also it, was made
manifest how infinite things were in the expres
sions of the prayer, and that the Lord was present
in each.— A. C. 6476.
2172. It was shown me of what equality certain
spirits were, who were with me, by an influx of
their perception into the Lord's prayer when I
was 'reading it; for all spirits and angels, what
ever be their number, may be known as to their
quality from the Lord's prayer, and this by an in
flux of the ideas of their thought and of their affec
tions into the' contents, of the prayer. — A. C. 4047.
2173. The Lord's prayer is repeated every day
in heaven, as men repeat it on earth, and then the
angels do not think of God the Father, because
He is invisible, but they think of Him in His
Divine Humanity, because in this He is visible, and
in this Humanity He is called by them Lord, and
thus the Lord is their Father in heaven. In that
prayer it is said, " Hallowed be thy name, and
thy kingdom come," and his Divine Humanity is
the name of the Father, and the Kingdom of the
Father then comes when the Lord is immediately
approached, and not at all when God the Father is
approached immediately ; therefore the Lord com
manded his disciples to preach the Kingdom of
God, and this is the Kingdom of God. "Thy
Kingdom come " means, that the Lord should
reign. "Jehovah of hosts is His nariie, and thy
Redeemer, the only One of Israel ; the God of the
whole earth shall He be called " (Isaiah liv. 5). Be
sides, it is a known thing in the church, that the
Lord Jesus Christ reigns in heaven ; He also said

that His Kingdom is there, therefore, when the
Lord reigns in like manner in the church, then the
Father's will is done on earth as it is in heaven.
That by Kingdom is understood also the reception
of Divine good and Divine truth which proceed
from the Lord, and in which the Lord is with the
angels of heaven, and with men of the church, is
evident, for it follows, " Thy will be done, as in
heaven so also in the earth," and the will of God is
done when those things are received in the heart
and the soul, that is, in love and faith. At this
day, a new church is establishing by the Lord,
which is meant by the New Jerusalem in the Apoc
alypse, in which the Lord alone is worshipped, as
He is in heaven, and thus all will be accomplished
that is contained in the Lord's prayer, from begin
ning to end. — A. R. 839, A. E. 683.
Prayer and Worship.
2174. Prayer, considered in itself, is speaking
with God, and at such time a certain internal in
tuition of those things which are the objects of
prayer, to which corresponds something like influx
into the perception or thought of the mind of him
who prays, so that there is a kind of opening of
man's internals towards God ; but this with a differ
ence according to man's state, and according to
the essence of the thing which is the object of
prayer ; if the prayer be from love and faith, and it
be only celestial and spiritual things, concerning
which and for which he prays, then in the prayer
there exists somewhat resembling a revelation,
which is manifested in the affection of the person
praying, as to hope, consolation, or some internal
joy, ; hence it is that to pray, in an internal sense,
signifies to be revealed. — A. C. 2535.
2175. By praying, in a universal sense, is sig
nified all the truth which a man thinks and speaks.
Worship does not consist in prayers and in exter
nal devotion, but in a life of charity ; prayers are
only the externals thereof, for they proceed from
the man by his mouth, wherefore, according to the
quality of the man as to his life, such are his
prayers : it matters not whether a man assumes a
humble deportment, kneels and sighs when he
prays ; these are external things, and unless the
externals proceed from internals, they are only
gestures and sounds without life. In every thing
which a man utters there is affection, and every
man, spirit, and angel, is his own affection, for
their affection is their life ; it is the affection itself
which speaks, and not the man without it ; where
fore according to the quality of the affection, such
is the prayer. Spiritual affection is what is called
charity towards our neighbor ; to be in that af
fection is true worship ; prayer is what thence
proceeds. Hence it is plain that the essential
principle of worship is a life of charity, and the in
strumental thereof is gesture and prayer ; or that
the primary constituent of worship is a life of
charity, and its secondary is praying ; from which
it is evident that they who place all divine wor
ship in oral piety, and not in actual piety, err
exceedingly. Actual piety is to act in every work
and in every function from what is sincere and
right, and from what is just and equitable, and
this because it is commanded by the Lord in the
Word ; for thus man in every work looks to heav
en and to the Lord, with whom he is thus con
joined. The heart of man is his love, and the love
of man is his very life, consequently his prayers
have a quality according to his love, or according
to the quality of his life ; hence it follows that
prayers signify the life of his love and charity, or
thet his life is ""i"r~*.-~:? u" r~-.-2~ '.- ?!- - -. ' ':

WRITINGS OF EMANUEL SWEDENBORG.

431

ual sense. Moreover, man continually prays when
he is in the life of charity, although not with the
mouth, yet with the heart ; for that which is of the
love is continually in the thought, even when he
is unconscious of it. — A. E. 695, 325.
2176. The Lord gives men to ask, and what to
ask, therefore the Lord knows it beforehand, but
still wills that man should ask first, to the end
that he may do it as from himself, and thus that it
should be appropriated to him.  4. R. 376.
2177. " All things whatsoever ye shall ash in
prayer believing ye shall receive." (Matt. xxi. 22.)
By these words is described the power of those
who are in the Lord, these do not will any thing,
and so do not ask any thing, but from the Lord,
and whatsoever they will and ask of the Lord, the
same is done, for the Lord says, without me ye
can do nothing, abide in me and I in you ; such
power have the angels, in heaven, that if they only
will a thing, they obtain it ; but yet they do not
will any thing but what has relation to use, and
this they will as if from themselves, but still from
the Lord.  4. R. 951.
3178. It is believed by those who are not ac
quainted with the arcana of heaven, that worship
is from man, because it proceeds, from thought
and from affection, which appertain to him : but
the worship which is from man is not worship,
consequently the confessions, adorations, and pray
ers, which are from man, are not confessions,
adorations, and prayers which are heard and re
ceived by the Lord ; but they must be from the
Lord Himself with man. That this is the case, is
known to the church, for she teaches that from
man there does not any good proceed, but that all
good is from heaven, that is, from the Divine there ;
thence also all good in worship, and worship with
out good is not worship ; hence the Church prays,
when she is in a holy [principle], that God may
be present, and lead her thoughts and discourse.
The case herein is this : when man is in genuine
worship, then the Lord flows in into the goods and
truths which are with the man ; and He elevates
them to Himself, and with them the man, so ' far
and in such quality as he is in them : this eleva
tion does not appear to the man if he be not ih
the genuine affection. of truth and good, and in
the knowledge, acknowledgment, and faith, that all
good comes from above from the Lord. That the
case is so, may be apprehended even by those
who are wise from the world, for they know from
their erudition, that natural influx, which is called
by them physical influx, is not given, but spiritual
influx ; that is, that nothing can flow in from the
natural world into heaven, but the reverse. From
these things it may be manifest how it is to be
understood, that the influx and operation of the
Divine of the Lord is into all and single things
of worship. That the case is so, it has also been
given frequently to experience, for it has been
given to perceive the influx itself, the calling forth
of the truths which were with me, the application
to the objects of prayer, the affection of good
adjoined, and the elevation itself. But although
this is the case, still man ought not to let down
his hands and expect influx, for this would be to
act the part of an image without life ; he ought
still to think, to will, and to act, as from himself,
and yet to ascribe to the Lord all of the thought
of truth, and of the endeavor of good ; by so
doing the faculty is implanted from the Lord of
receiving Himself and influx from Himself. — A.
C. 10,299.
2179. Every man, when he beholds the universe,

and particularly when he contemplates the order
of the universe, is naturally led to acknowledge
a supreme Being : there is, besides, an inward
dictate leading to the same result ; which is an
effect of the Lord's influx by the angels that are
attendant on every man : where this is not the
case, man is under the dominion of infernal spirits,
and does not acknowledge a God. — A. C. 1308.
2180. By worship, in the internal sense, is sig
nified all conjunction by love and charity. Man
is continually in worship when he is in love and
charity, external worship being only an effect pro
ceeding from the former. The angels are in such
worship ; wherefore with them there is a perpetual
sabbath j whence also the sabbath, in the internal
sense, signifies the kingdom of the Lord. Man,
however, during his abode in the world, ought not
to omit the practice of external worship ; for by
external worship things internal are excited ; and
by external worship things external are kept in a
state of. sanctity, so that internal things can enter
by influx. Moreover, man is hereby initiated into
knowledges, and prepared to receive things celes
tial. He also is gifted with states of sanctity,
though he be ignorant thereof; which states are
preserved by the Lord for his use in eternal life ;
for in the other life, all man's states of life return.
— AC. 1618.
2181. In all worship there must be humiliation,
otherwise there is nothing of adoration, conse
quently nothing of worship. That a state of hu
miliation is essential to worship is hence, because
in proportion as the heart is humbled, in the same
proportion self-love and every evil thence ceases,
and as far as this ceases, so far good and truth,
that is charity and faith, flow in from the Lord ;
for what opposes the reception of these is chiefly
self-love, for in this is contempt of others in com
parison with itself, together with hatred and re
venge if it be not worshipped. — A. C. 2327.
2182. In worship, the nature and quality of the
disagreement between the internal and exteral
man is especially discernible, even in the most
minute particulars of worship ; for when the in
ternal man desires, in worship, to regard ends that
look to the kingdom of God, and the external man
to regard worldly ends, there hence arises a disa
greement which manifests itself in the worship,
and that so clearly, that the least of disagreement
is observed in heaven. — A. C. 1571.
2183. By worship according to the order of
heaven is meant all the exercises of good accord
ing to the precepts of the Lord. By the worship
of God at this day is meant principally the wor
ship of the mouth in a temple, both morning and
evening ; but the worship of God does not consist
essentially 'in this, but in a life of uses ; this wor
ship is according to the order of heaven : The
worship of the mouth is also worship, but it is al
together of no avail, unless there be worship of
the life, for this latter worship is of the heart, and
the former, that it may become worship, must pro
ceed from this latter.  4. C. 7884.
2184. The man who is in good and truth is in
genuine worship, for purification from evils and
falses consists in desisting from them, and in shun
ning and holding them in aversion ; and the im
plantation of good and of truth, consists in thinking
and willing what is good and true, and speaking and
doing them ; and the conjunction of each consists.
in living from them ; for when good and truth are
conjoined with man, he has then a new will and a
new understanding, consequently new life : when
man is of such a quality, then in every work which

432

COMPENDIUM OE THE THEOLOGICAL AND SPIRITUAL

he does there is divine worship, for he then has
respect to the Divine in every thing, he venerates
it, and he loves it, consequently he worships it.
That this is genuine divine worship, is unknown to
those who place all worship in adoratioli and in
prayers, thus in such things as are of the mouth
and of the thought, and not in such as are of the
work from the good of love and from the good of
faith ; when yet the Lord regards nothing else in
the man, who is in adoration and in prayers, but his
heart, that is, his interiors, such as they are as to
love and the faith thence : wherefore if these things
are not inwardly in adoration and in prayers, there
is no soul and life in these latter, but only what is
external, such as is the external of flatterers and
pretenders, who, it is known, are not pleasing even
to a wise man in the world. In a word, to act ac
cording to' the precepts of the Lord is truly the
worship of Him, yea it is truly love and truly faith ;
which may be manifest to every considerate per
son : for he who loves any one, and who believes
any one, wishes for nothing more than to will and
to do whit the other wills and 'thinks, for he only
desires to know his will and thought, thus his good
pleasure. — A. C. 10,143. Piety.
2185. It is believed by many, that spiritual life,
or the life which leads to heaven, consists in piety,
in external sanctity, and in the renunciation of the
world ; but piety without charity, and external
sanctity without internal sanctity, and a renuncia
tion of the world without a life in the world, do
not constitute spiritual life : but piety from charity,
external sanctity from internal sanctity, and a re
nunciation of the world with a life in the world,
constitute it.
2186. Piety consists in thinking and speaking
piously, in spending much time in prayer, in be
having humbly at that time, in frequenting tem
ples and attending devoutly to the preaching
there, in frequently every year receiving the sacra
ment of the supper, and in performing the other
parts of worship according to the ordinances of
the church. But the life of charity consists in
willing well and doing well to our neighbor, in
acting in all our works from justice and equity,
and from good and truth, and in like manner in
every office ; in a word, the life of charity consists
in performing uses. Divine worship primarily
consists in this life, but secondarily in the former ;
wherefore he who separates one from the other,
that is, who lives the life of piety, and not that of
charity at the same time, does not worship God.
He thinks indeed of God, but not from God, but
from himself; for he thinks of himself continually,
and not at all of his neighbor ; and if he does think
of his neighbor, he regards him as vile, if he be
not of such a quality also. He likewise thinks of
heavea as a reward, whence his mind entertains
the idea of merit, and also the love of self, together
with a contempt or neglect of uses, and thus of
his neighbor ; and at the same time he cherishes a
belief that he is blameless. Hence it may appear
that the life of piety, separate from the life of
charity, is not the spiritual life which should be in
divine worship. Compare Matt. vi. 7, 8. — H. D.
123, 124.
2187. That heaven is insinuated by the Lord
into the actual piety of man, and not into the
oral or external piety separate therefrom, has been
made manifest to me from much experience. I
have seen many, who placed all worship in oral
and external piety, while in their actual life they

thought nothing concerning the ' precepts of the
Lord in the Word, or that what is sincere and
right, just and equitable, should be done from
religion, and thus from a spiritual origin, but only
from regard to the civil and moral law, so that
they might appear sincere and just for the sake
of fame, and thus of honor and gain, believing that
by this means they should come into heaven in
preference to others ; wherefore according to their
faith they were elevated into heaven ; but when
it was perceived by the angels that they wor
shipped God with the mouth only, and not with
the heart, and that their external 'piety did not
proceed from actual piety, pertaining to the life,
they were cast down from them, and afterwards
associated with those who were in a similar life
with themselves, and were there deprived of their
piety and sanctity, inasmuch as it was interiorly
defiled with the evils of life. Hence also it was
made evident, that divine worship primarily con
sists in a life of charity, and secondarily in exter
nal piety, inasmuch as essential divine worship pri
marily consists in the life, and not in prayers. For
the same reason the Lord taught that in praying
much speaking and repetition should not be used ;
as in Matthew: "But when ye pray, use not vain
repetitions as the heathen do ; for they think that
they shall be heard for their much speaking. Be
not ye therefore like unto them " (vi. 7. 8). — A.
E. 325. Conscience.
2188. The real spiritual life of man resides in a
true conscience, for his faith, conjoined to his
charity, is therein ; wherefore, with those who are
possessed of it, to act from conscience is to act
from their own spiritual life, and to act contrary to
conscience is, with them, to act contrary to their
own spiritual life. Hence it is that they are in
the tranquillity of peace, and in internal blessed
ness, when they act according to conscience, and
in intranquillity and pain, when they act contrary
to it : this pain is what is called remorse of con
science. 2189. Man has a conscience of what is good,
and a conscience of what is just : the conscience
of what is good is the conscience of tlie internal
man, and the conscience of what is just is the con
science of the external man. The conscience of
what is good consists in acting according to the
precepts of faith from internal affection, but the
conscience of what is just consists in acting ac
cording to civil and moral laws from external
affection. They who have the conscience of what
is good, have also the conscience of what is just ;
and they who have only the conscience of what is
just, are in a faculty of receiving the conscience
of what is good ; and they also do receive it when
they are instructed.
2190. Conscience, with those who are in char
ity towards the neighbor, is the conscience of
truth, because it is formed by the faith of truth ;
but with those who are in love to the Lord, it is
the conscience of good, because it is formed by
the love of truth. The conscience of these is a
superior conscience, and is called the perception
of truth from good. They who have the con
science of truth, are of the Lord's spiritual king
dom ; but they who have the superior conscience,
which is called perception, are of the Lord's celes
tial kingdom. — H. D. 133-135.
The Apocalypse.
2191. Not a single line of the Apocalypse could
be revorJed except by th.2 LoH. — C. L. 532.

WRITINGS OF EMANUEL SWEDENBORG.

433

2192. The Apocalypse does not treat of the suc
cessive states of the church, much less of the suc
cessive states of Kingdoms, as some have hitherto
believed, but from beginning to end it treats of the
last state of the church in heaven and earth ; and
then concerning the last judgment, and after this
the New Church, which is the New Jerusalem.
— A. R. 2.
2193. " Things which must shortly come to pass "
(Rev. i. 1), signifies, that they will certainly be,
lest the church perish. By coming to pass shortly,
is not meant that the things which are foretold in
the Apocalypse, will happen immediately and speed
ily, but certainly ; and that unless they do happen
the Church must perish. In the divine idea, and
thence in the spiritual sense, there is no time, but
instead of time, there is state ; and because shortly
relates to time, by it is signified certainly, and, that it
will come to pass before its time ; for the Apocalypse
was given in the first century, and since that seven
teen centuries have now elapsed, from which it is
evident, that by shortly is signified that which cor
responds to it, and that is, certainly. The like is also
involved in these words of the Lord : " Except those
' days should be shortened, there should no flesh be
saved ; but for the elect's sake, those days shall be
shortened " (Matt. xxiv. 22) ; by which also is un
derstood, that except the church should come to an
end before its time, it would totally perish ; in that
chapter the consummation of the age, and the Lord's
coming are treated of; and by the consummation
of the age is meant the last state of the old church,
and by the Lord's coming, the first state of the new.
It was observed, that in the divine idea there is no
time, but a presence of all things past and future ;
wherefore it is said by David, "A thousand years
in thy sight are but as yesterday " (Psalm xc. 4) ;
and again : " I will declare the decree, Jehovah
hath said unto me, Thou art my son, this day have
I begotten thee " (Psalm ii. 7) : this day denotes the
presence of the Lord's advent. Thence also it is,
that an entire period is called day in the Word, and
its first state the dawning and the morning, and its
last, evening and night. — A. R. 4.
2194. " John to the seven churches," (verse 4,)
signifies, to all who are in the Christian world
where the Word is, and by it the Lord is known,
and who accede to the church. By the seven
churches are not to be understood seven churches,
but all who are of the church in the Christian world ;
for numbers, in the Word, signify things, and seven,
all things and all and thence, also, what is full and
perfect, and it occurs in the Word, where any thing
holy is treated of, and, in an opposite sense, where
J. treats of any thing profane ; — consequently, this
number involves what is holy, and, in an opposite
sense, what is profane. The reason why numbers
signify things, or rather resemble certain adjectives
to substantives denoting some quality in things, is,
because number is, in itself, natural ; for natural
things are determined by numbers, but spiritual
things by things and their states : therefore, he who is
ignorant of the signification of numbers in the Word,
and especially in the Apocalypse, must be ignorant
of many arcana which are contained therein. Now,
since seven signifies all things and every thing, it
may appear that by seven churches are meant all
who are in the Christian world where the Word is,
and where, consequently, the Lord is known : these,
if they live according to the Lord's precepts in the
Word, constitute the true church.
2195. " Which are in Asia " (verse 4), signifies, to
those who are in the light of truth from the Word.
Since, by all the names of peratins and places in the j
55

Word, things of heaven and the church are under
stood, as was before observed, so, therefore, Asia
and the names of the seven churches therein, signi
fy the same, as will appear from what follows. The
reason why they who are in the light of truth from the
Word, are understood by Asia, is, because the Most
Ancient Church, and, after it, the Ancient, and then
the Israelitish church, were established in Asia ;
also, because the Ancient Word, and, after it, the
Israelitish Word, was among them ; and all the light
of truth comes from the Word. — A. R. 10, 11.
2196. " I was in the isle called Patmos " (verse
9), signifies, a state and place in which he could be
illuminated. The reason why this revelation was
made to John in Patmos, was, because it was an
island in Greece, not far from the Land of Canaan,
and between Asia and Europe ; and by isles are
signified, the nations more remote from the worship
of God, but yet which will accede to it, because they
are capable of being illuminated ; the same is sig
nified by Greece ; but the church itself is signified
by the Land of Canaan ; by Asia, they of the church
who are in the light of truth from the Word ; and,
by Europe, they to whom the Word is about to come ;
hence it is, that by the isle of Patmos, is signified a
state and place in which he could be illuminated.
— A. R. 34.
2197. " And what thou seest, write in a book ; "
(verse 11;) that this signifies, that it may be revealed
to posterity, is evident without explanation.
2198. "And send [it] to the churches, which
are in Asia," signifies, for those in the Christian
world, who are in the light of truth from the
Word. 2199. " Unto Ephesus, and unto Smyrna, and
unto Pergamos, and unto Thyatira, and unto Sardis,
and unto Philadelphia, and unto Laodicea," signi
fies, specifically according to the state of recep
tion of each. For John, when he received this
command, was in a spiritual state, and in that state
nothing is mentioned by name which does not sig
nify some thing or state ; therefore these things
which were written by John, were not sent to any
church in those places, but were told to their an
gels, by whom are understood those who receive.
— A. R. 39-41. Spiritual Sense of Numbers.
2200. Numbers, both simple and compound,
have sometimes appeared to me visibly, once also
in a long series, and I wondered what they signi
fied, and it was said that they existed from angelic
discourse, and that things likewise are wont some
times to be expressed by numbers, which numbers
do not appear in heaven, but in the world of spirits,
where such things are presented to the sight. This
was known to the most ancient, who were celestial
men, and discoursed with angels, and hence they
formed ecclesiastical computation by numbers,
whereby they expressed universally those things,
which by words they expressed singularly : but
what each number had involved, did not remain
with posterity, only what was signified by the sim
ple numbers, namely, two, three, six, seven, eight,
twelve ; and hence twenty-four, seventy-two, .and .
seventy-seven; especially that by seven was sig
nified what is most holy, namely, in the supreme
sense, the Divine itself, and in the representative
sense the celestial of love ; hence it is, that the
state of the celestial man was signified by the
seventh day. That numbers signify things, is very
manifest from many numbers in the Word, as
from these in the Apocalypse; "He who hath in
telligence, let him compute the number of the

434

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

beast, for it is the number of a man, namely the
number thereof is six hundred sixty-six," xiii. 18.
And again in another place; "The angel meas
ured the wall of the holy Jerusalem an hundred
forty-four cubits, which is the measure of a man,
that is, of an angel," Apoc. xxi. 17 ; the number
144 is from 12 multiplied into itself, and from the
multiplication of this number comes 72. — A. C.
5265. 2201. Number and measure are mentioned in
many passages in the Word, and it is supposed
that in both cases nothing more is understood than
number and measure ; but by number and measure
in the spiritual sense is understood the quality of
the thing treated of. The quality itself is de
termined by the numbers which are expressed.
The reason why number signifies the quality of
the thing treated of, is because the Word is spirit
ual, and consequently all things, even the most
particular, therein contained, are spiritual things,
and spiritual things are not numbered and meas
ured, but still they fall into numbers and measures
as they descend out of the spiritual world, or heav
en, where angels are, into the natural world, or
earth, where men are ; and in like manner when
they descend out of the spiritual sense of the
Word in which the angels are, into the natural
sense of the Word in which men are. The natural
sense of the Word is the sense of its letter : this is
the reason why in this sense there are numbers, and
that they signify things spiritual, or such as relate to
heaven and the church. That the spiritual things
of heaven, such as those which the angels think
and speak, fall also into numbers, has been often
shown to me. When they have been in conversa
tion, their discourse has been determined into
mere numbers, which were seen upon paper, and
they afterwards said that it was their discourse
determined into numbers, and that those numbers
in a series contained all the things which they
spake. I was also instructed what they signified,
and how they were to be understood.
2202. There are simple numbers which are sig
nificative above all others, and from which the
greater numbers derive their significations, namely,
the numbers two, three, five, and seven ; the num
ber two signifies union, and is predicated of good ;
the number three signifies what is full, and is
predicated of truths ; the number five signifies much
and some, and the number seven signifies what is
holy ; from the number two arise the numbers 4,
8, 16, 400, 800, 1600, 4000, 8000, 16,000, which
numbers have the same signification as the num
ber two has, because they arise from the sim
ple number multiplied into itself, and by multipli
cation with 10; from the number three arise 6, 12,
24, 72, 144, 1440, 144,000, which numbers also
have the same signification as the number three
has, because they arise from this simple number by
multiplication ; from the number five arise 10, 50,
100,1000, 10,000, 100,000, which numbers also have
the same signification as the number five has, be
cause they arise thence by multiplication ; from
the number seven arise 14, 70, 700, 7000, 70,000,
which also as arising thence have a,similar sig
nification. Inasmuch as the number three signi
fies what is full, and full denotes all, hence the
number twelve derives its signification of all things
and all persons ; the reason of its being predicated
of truths derived from good is, because it arises
out of 3 multiplied into 4, and the number 3 is
predicated of truths, and 4 of good, as was said
above. He who does not know that the number

twelve signifies all things, and that the numbers
thence multiplied have a similar signification, and
who does not know that each tribe signifies some
universal and essential, principle of the church,
cannot apprehend any thing further, than that only
12,000 out of every tribe of Israel were sealed,
and consequently received, or to be received into
heaven, when nevertheless by the 12,000 there
mentioned are not understood 12,000, nor by the
tribes there named the tribes of Israel ; but by
12,000 are understood all, and by the tribes of Is
rael, those who are in truths derived from good,
and thus all, in whatever part of the earth they
may be, who constitute the church of the Lord. —
A. E. 429, 430.
2203. The half and the double, as to numbers
in the Word, involve the like, as twenty the like
with ten, and four the like with two, six with three,
twenty-four with twelve, and so forth ; so also
numbers further multiplied involve the like, as a
hundred and also a thousand involve the like with
ten, seventy-two, and also a hundred and forty-
four, the like "with twelve : what therefore the com
pound numbers involve, may be known from the
simple numbers from which and with which they
are multiplied: What also the more simple num
bers involve, may be known from the integral
numbers, as what five involve may be known from
ten, and what two, with a half, from five, and so
forth : in general it is to be known, that numbers
multiplied involve the like with the simple num
bers, but what is more full, and that numbers di
vided involve the like, but not so full. As to
what concerns five specifically, this number has a
double signification ; it signifies a little and hence
somewhat, and it signifies remains : that it signi
fies a little is from its relation to those numbers
which signify much, namely, to a thousand and to
a hundred, and thence also to ten : that five sig
nify rernains, is when it has relation to ten, for
ten signify remains. He who does not know that
there is any internal sense of the Word, which
does not appear in the letter, will be altogether
surprised that numbers in the Word also signify
things, especially on this account, because he can
not form any spiritual idea from nnmbers ; but
nevertheless numbers flow from the spiritual idea
which the angels have. What the ideas are, and
what the things are, to which numbers correspond,
may indeed be known, but whence that corre
spondence is, still lies hidden ; as whence is the
correspondence of twelve with all things of faith,
and the correspondence of seven with things holy,
also the correspondence of ten, and likewise of
five, with goods and truths stored up in the interior
man by the Lord, and so forth. But still it is
enough to know that there is a correspondence,
and that from such correspondence all the numbers
in the Word signify something in the spiritual
world, consequently that the Divine inspired in
them lies stored up. For example, in the follow
ing passages where mention is made of five : as
in the Lord's parable concerning the man who
" went into a far country, and delivered to his ser
vants his property, to one five talents, to another
two, and to a third one ; and he who received five
talents, traded with them, and gained other five
talents ; in like manner he who received two,
gained other two ; but he who received one, hid
his Lord's silver in the earth," Matt. xxv. 14, and
the following verses. He who does not think be
yond the literal sense, cannot know otherwise than
that these numbers, namely five, two, and one,

WRITINGS OF EMANUEL SWEDENBORG.

435

were assumed merely for composing the history
of the parable, and that they do not involve any
thing further, when yet there is an arcanum also
in these numbers themselves. For by the servant
who received five talents, are signified those who
have admitted goods and truths from the Lord,
thus who have received remains ; by him who re
ceived two, are signified those who in advanced
age have adjoined charity to faith ; and by him
who received one, they who have received faith
alone without charity : concerning this latter it is
said, that he hid his Lord's silver in the earth, for
by the silver, which is predicated concerning him,
in the internal sense is signified the truth which is
of faith ; for faith without charity cannot make gain,
or bear fruit : such are the things contained in those
numbers. In like manner in these words of the
Lord, " Think ye that I am come to give peace in
the earth ? I say to you nay, but division, for from
henceforth there shall be five in one house divided,
three against two, and two against three," Luke xii.
51, 52 ; and also in the historicals themselves, that
the Lord fed five thousand men with five loaves and
two fishes ; and that he commanded them to sit
down by hundreds and by fifties ; and after they
had eaten, that they gathered twelve baskets of
fragments, Matt. xiv. 15-21 ; Mark vi. 38, and
the following verses ; Luke ix. 12-17 ; John vi. 5
-13. In these passages, inasmuch as they are his
torical, it can scarcely be believed that the numbers
are significative, as the number five thousand, which
was that of the men, also the number five which
was that of the loaves, and two which was that of
the fishes, and likewise the number a hundred, and
the number fifty, which was that of the companies
which sat down, and lastly twelve, which was that
of the baskets containing the fragments ; when yet
in each there is an arcanum : for each single cir
cumstance happened of Providence, for the end that
divine things might be represented. That the num
ber five contains in it a heavenly arcanum, and the
like arcanum with ten, is evident from the cherubs,
concerning which in the first book of the Kings ;
" Solomon made in the holy place two cherubs of
olive wood, ten cubits was the height of each ;
five cubits was the wing of one cherub, and five
cubits was the wing of the other cherub : ten cu
bits was from the borders of its wings even to the
borders of its wings ; thus ten cubits was the cher
ub, both cherubs had one measure and one propor
tion," vi. 23, 27. It is also evident from the lavers
about the temple, likewise from the candlesticks,
concerning which in the same book, " that five
bases of the lavers were set near the shoulder of the
house to the right, and five near the shoulder of the
house to the left : also that five candlesticks were set
on the right, and five on the left before the holy
place," vii. 39, 49. " That the brazen sea was ten cu
bits from laver to laver, and five cubits in height,
and thirty cubits in circumference," chap. vii. 23,
was with intent that holy things might be signified
as well by the numbers ten and five, as by thirty,
which number of the circumference does not in
deed geometrically answerto the diameter, but still
it spiritually involves that which is signified by the
, compass of that vessel. That all numbers signify
things in the spiritual world, is very manifest from
the numbers in Ezekiel, where the new earth, the
new city, and the new temple are treated of, which
the angel measured as to the single things, see
chapters xl.xli. xiii. xliii. xiv. xlvi. xlvii. xlviii. xlix :
a description of almost all the holy things therein is
exhibited by numbers, wherefore he who does not
know what those numbers involve, can know scarce

ly any thing of the arcana contained therein. The
numbers ten and five occur there, chap. xl. 7, 11, 48 ;
chap. xii. 2, 9, 11, 12 ; chap. xiii. 4 ; chap. xiv. 11,
14 ; besides the multiplied numbers, namely, twen
ty-five, fifty, five hundred, five thousand : that the
new earth, the new city, and the new temple there,
signify the Lord's kingdom in the heavens, and
hence his church in the earths, is manifest from
the single things there. — A. C. 5291.
2204. A greater and lesser number, or a multi
plied and divided number, involves the same with
the simple numbers from which it is derived. This
is very manifest from the number twelve, which has
a similar signification, whether it be divided into
six, or multiplied into seventy-two, or into 144 ;
that is, twelve into twelve, or into 12,000, or into
144,000 ; as 144,000 in the Apocalypse : " I heard
the number of them that were sealed, a hundred
forty-four thousand, they were sealed out of every
tribe of Israel ; out of each tribe twelve thousand,"
vii. 4, 5, and the following verses. In this passage,
by the sons of Israel are not meant the sons of
Israel, nor by tribes tribes, nor by number number,
but such things as are in the internal sense, name
ly, all the things offaith and charity, and thus specif
ically by every tribe one genus or one class, ac
cording to what has been explained at Genesis
xxix. and xxx. In like manner in the Apocalypse
again ; " Lo, a Lamb standing upon mount Zion,
and with Him 144,000 having his Father's name
written upon their foreheads : they sung a new
song before the throne, and no one could learn the
song, but the 144,000 bought from the earth;
these are they that follow the Lamb, whithersoever
he goeth ; these were bought from men the first
fruits to God and the Lamb," xiv. 1, 3, 4. From
this description it is evident, that they who are in
charity are meant by 144,000; and it is also evi
dent, that that number merely marks state and
quality. That number marks the same with twelve,
inasmuch-as it results from 12,000 and 12 multiplied
into each other, in like manner as the lesser num
ber 144, which is twelve times twelve, in the fol
lowing passage : " He measured the wall of the
holy Jerusalem coming down from God out of
heaven, 144 cubits, which is the measure of a
man, that is of an angel," Apoc. xxi. 2, 17. The
wall of the holy Jerusalem is not a wall in the
spiritual sense, but is the truth of faith defending
those things which are of the church, hence, also
it is said that it was 144 cubits : that this is the
case is very manifest, for it is said that it is the
measure of a man, that is, of an angel ; for by a
man and by an angel is signified the all of
the truth and good of faith : and it is also evident
from the twelve precious stones which formed the
foundation of the wall, and from the twelve gates,
each of which was a pearl, verses 19-21, of
the same chapter, for by precious stones are signi
fied the truths of faith which are from the good
of charity : in like manner by a gate, and also by a
pearl. Hence now it is manifest, that a lesser
and greater number imvolves the like with the
simple number from which it is formed. From
these things it may now be seen, that the number
of six hundred thousand men going forth out of
Egypt, signifies also such things. That this num
ber has such a signification, scarcely any one can
believe, by reason that it is an historical fact, and
every historical fact keeps the mind continually in
the external sense, and withdraws it from the in
ternal sense : nevertheless this number has also
such a signification, for there is not even an ex
pression ever sq small, nor yet one iota or one

436

COMPENDIUM OF THE THEOLOGICAL AND SPIRITUAL

point in the Word, which is not in itself holy, be
cause in itself it involves what is holy ; that there
is nothing holy in the mere historical fact, every
one must see. — A. C. 7973.
Measures and Weights.
2205. " And he that sat on him had a pair of
balances in his hand," (Rev. vi. 5,) signifies, the
estimation of good and truth, of what kind it was
with these. By the pair of balances in his hand,
is signified the estimation of good and truth ; for
all measures and weights, in the Word, signify the
estimation of the thing treated of. That measures
and weights have such a signification, is evident
from the following passage in Daniel : There ap
peared a handwriting before Belshazzar king of
Babylon, when he was drinking wine out of the
vessels of gold and of silver which were taken out
of the temple in Jerusalem, " Mene, mene, tekel,
upharsin," that is, thou art numbered, thou art
numbered, weighed and divided ; whereof this is
the interpretation ; " mene, God hath numbered
thy kingdom and put an end to it ; tekel, thou art
weighed in the balance and found wanting ; peres,
thy kingdom is divided and given to the Medes
and Persians " (v. 1, 2, 26, 28) ; by drinking out
of the vessels of gold and silver of the temple in
Jerusalem, and at the same time worshipping other
gods, is signified the profanation of good and truth,
as also by Babel ; by mene, or to number, is sig
nified to know his quality as to truth ; by tekel, or
to weigh, is signified to know his quality as to
good ; by peres, or to divide, is signified to dis
perse. That the quality of truth and good is sig
nified by measures and balances in the Word, is
evident in Isaiah : " Who hath measured the waters
in the hollow of his hand, and meted out the heavens
with the span, and comprehended the dust of the
earth in a measure, and weighed the mountains in
scales and the hills in a balance ? " (xl. 12). And
in the Apocalypse : " The angel measured the wall
of the Holy Jerusalem, a hundred and forty-four
cubits, which is the measure of a man, that is, of
.an angel" (xxi. 17). — A. R. 313.
Pleasures of Life.
r2206. There is no pleasure existing in the body
¦which does not exist and subsist from some interi
or affection ; and there is no interior affection which
does aiot exist and subsist from one still more inte
rior,:™ which is its use and end. Man, during his
life in the body, is insensible to these interior de
lights which flow in order from what is inmost, many
scarcely know that they exist, much less that all
pleasure as thence derived. As it is however im
possible for any thing to exist in externals unless
it has an orderly connection with what is interior,
therefore pleasures also canonly.be ultimate ef
fects. This may be demonstrated to any one from
the consideration of the sense of vision and its
pleasures, for unless there were interior sight the
eye could never see. Ocular vision derives its ex
istence from interior sight, wherefore man sees
equally well after death, nay, much better, than
whilst living in the body, — not indeed mundane
and corporeal objects, but those of the other world.
Hence they who .were blind here, see in another
life equally well with those who were quick sight
ed ; and hence also a man during sleep sees in his
dreams as well as when he is awake ; and by means
of internal sight in the other world, I also have
seen objects far more clearly than I do those which
are here. .Hence it is evident that external vision
exists from interior vision, and this from vision still

more interior, and so on ; and the case is similar
with every other sense and every pleasure.
2207. Some suppose, that whosoever wishes to
be happy in the other world, must in no wise en
joy the pleasures of the body and of sense, but
refuse , all such delights, urging in favor of this
notion that corporeal and worldly pleasures ab
stract and detain the mind from spiritual and ce
lestial life. They, however, who suppose so, and
in consequence voluntarily give up themselves to
wretchedness whilst living in the world, are not
aware of the real truth. It is by no means for
bidden any to enjoy corporeal and sensual pleas
ures, or those arising from the possession of lands,
money, honors, and public appointments ; those
of conjugial love, and love towards infants and
children, of friendship, and of social intercourse ;
the pleasure of listening to singing and music, or
of regarding beauties of various kinds, as hand
some raiment, well-furnished houses, magnificent
gardens, and the like, all of which are delightful
from harmony ; — or the pleasure of smelling
agreeable odors ; that of tasting delicacies and
useful meats and drinks ; and the pleasure of
touch ; for all these are, as was observed, the low
est or corporeal affections, which have their origin
from those which are interior. Interior affections,
which are living, all derive their delight from
goodness and truth, and goodness and truth derive
theirs from charity and faith, and these come from
the Lord, consequently from the very essential
Life ; wherefore affections and pleasures which
have this origin are alive, and if genuine, or from
this source, are never denied to any one. When
pleasures are thus derived, their delight indefi
nitely exceeds that from every other origin, which
is indeed comparatively defiled ; thus, for example,
when conjugial pleasure originates in true conju
gial love, it infinitely exceeds that derived from
any other source, yea, to such an extent, that they
who are in true conjugial love are in some degree
in the enjoyment of heavenly delight and happi
ness, inasmuch as this delight descends out of
heaven. This truth was acknowledged by those
who constituted the Most Ancient Church ; for the
delight arising from adulteries, and felt by adul
terers, was to them so abominable that they ex
pressed horror at the very thought of it ; and
hence may be discovered the nature of delight
which does not descend from the true fountain of
life, or from the Lord. That the pleasures above
mentioned are by no means denied to man, yea,
that so far from being denied, they first become
real pleasures when connected with their true
source, may further appear from this consideration,
that very many who have lived in the world in
power, dignity, and opulence, and enjoyed abun
dantly all the pleasures both of the body and of
sense, are amongst the blessed and happy in
heaven ; for with them interior delights and hap
piness are now alive, because they originated in
the goods of charity and the truths of faith to
wards the Lord. All their pleasures being thus
derived, were regarded by them with a view to
use, this being their end in the enjoyment of
them ; for use itself was to them most delightful,
and hence came the delight of their pleasures. —
A. C. 994, 995.
Not difficult to live a. good Life.
2208. Some people believe, that to live a life
which leads to heaven, which is called spiritual
life, is difficult, because they have been told, that
man must renounce the world, and deprive him-

WRITINGS ,0F EMANUEL SWEDENBORG.

437

self of the concupiscences which are called con
cupiscences of the body and the flesh, and that he
must live spiritually : which things they do not,
otherwise understand, than that they must reject
worldly things, which consist chiefly in riches and
honors ; that they must walk continually in pious
meditation about God, about salvation, and about
eternal life ; and that they must spend their life in
prayers, and in reading the Word and pious books :
this they esteem to be renouncing the world, and
living in the spirit and not in the flesh. But that
the case is altogether otherwise it has been given
me to know by much experience, and from con
versation with the angels ; yea, that they who re
nounce the world and live in the spirit in this
manner, procure to themselves a sorrowful life,
which is not receptible of heavenly joy ; for with
every one his own life remains. But to the intent
that man may receive the life of heaven, it is alto
gether necessary that he live in the world, and
engage in its business and employments, and that
he then by moral and civil life receives spiritual
life ; and that spiritual life cannot otherwise be
formed with man, or his spirit prepared for heaven :
for to live internal life and not external at the
same time, is like dwelling in a house which has
no foundation, which successively either sinks, or
becomes full of chinks and breaches, or totters
till it falls. — H. H. 528.
2209. That it is not so difficult to live the life
of heaven as is believed, is evident now from this,
that it is only necessary for man to think, when
any thing presents itself to him which he knows
to be insincere and unjust, and to which he is in
clined, that it ought not to be done because it is
contrary to the divine precepts. If man accus
toms himself so to think, and from so accustoming
himself acquires a habit, he then by degrees is
conjoined to heaven ; and so far as he is conjoined
to heaven, so far the higher principles of his mind
are opened ; and so far as those are opened, so far
he sees what is insincere and unjust; and in pro
portion as he sees these evils, in the same propor
tion they are capable of being shaken off, for it is
impossible that any evil can be shaken off until it
be seen. Thjs is a state into which man may en
ter from free will, for who is not capable from
free will of thinking in this manner ? But when
he has made a beginning, then the Lord operates
all goods with him, and effects not only that he
sees evils, but also that he does not will them, and
finally is averse to them : this is meant by the
Lord's words, My yoke is easy and my burden
light, Matt. xi. 30. It is however to be known,
that the difficulty of so thinking, and likewise of
resisting evils, increases in proportion as man from
the wilf commits evils ; for in the same proportion
he accustoms himself to evils, until at length he
does not see them, and afterwards loves them, and
from the delight of love excuses them, and by all
kinds of fallacies confirms them, saying that they
are allowable and good : but this is the case with
those, who in the age of adolescence plunge into
evils as without restraint, and then at the same
time reject divine things from the heart.
2210. There was once represented to me the
way which leads to heaven, and that which leads
to hell. There was a broad way tending to the
left, or towards the north; and many spirits, ap
peared going in it: but at a distance was seen a
stone of considerable magnitude, where the brpad
way terminated. From that stone went afterwards
two ways, one to the left, and one in an opposite
direction, to the right : the way which tended to

the left was narrow or strait, leading through the
west to the southland thus into the light of heav
en ; the way which tended to the right was broad
and spacious, leading obliquely downwards towarda
hell. All at first seemed to go the same way, un
til they came to tlie great stone at the head of the
two ways, but when they came thither they were
separated : the good turned to the left, and entered
the strait way which led to heaven : but the evil
did not see the stone at the head of the two ways,
and fell upon it, and were hurt, and when they
rose up they ran on in the broad way to the right,
which tended to hell. It was afterwards explained
to me what all those things signified. By the first
way, which was broad, in which many both good
and evil went together and discoursed with each
other as friends, because no difference between
them was apparent to the sight, were represented
those who in externals live alike sincerely and
justly, and who are not visibly distinguished. By
the stone at the head of the two ways, or at the
corner, upon which the evil stumbled, and from
which afterwards they ran into the way leading
to hell,, was represented the divine truth, which is
denied by those who look towards hell ; in the
supreme sense, by the same stone was signified
the Divine Human of the Lord : but they who ac
knowledged divine truth, and at the same time the
Divine of the Lord, were conveyed by the way
which led to heaven. From these things it was
again made evident, that in externals the wicked
lead the same kind of life as the good, or go in
the same way, thus one as easily as the other, and
yet that they who acknowledge the Divine from
the heart, especially they within the church who
acknowledge the Divine of the Lord, are led to
heaven, and they who dO not acknowledge are
conveyed to hell. The thoughts of man, which
proceed from intention or will, are represented in
the other life by ways. Ways also are there pre
sented to appearance altogether according to the
thoughts of intention, and every one likewise
walks according to his thoughts which proceed
from intention : hence it is that the quality of
spirits, and of their thoughts, is known from their
ways. From these things it was likewise evident
what is meant by the Lord's words, Enter ye in
through the strait gate ; for wide is the gate and
broad the way which leads to destruction, and
many are they who walk through it ; narrow is the
way and strait the gate which leads to life, and
few there be who find it, Matt. vii. 13, 14. That
the way is narrow which leads to life, is not be
cause it is difficult, but because there are few who
find it, as it is said. From that stone seen in the
corner where the broad and common way termi
nated, and from which two ways were seen to tend
in opposite directions, it was made 'evident what is
signified by these words of the Lord ; Have ye
not read what is written, the stone which the
builders rejected is become the head of the cor
ner ? whosoever shall fall upon that stone will be
broken, Luke xx. 17, 18. Stone signifies divine
truth, and the stone of Israel the Lord as to the
Divine Human : the builders are they who are of
the church : the head of the corner is where the-
two ways are : to fall and to be broken is to deny
and perish.
2211. It has been granted me to speak with some-
in the other life, who had removed themselves-:
from worldly business, that they might live piously
and holily, and likewise with some who had af
flicted themselves by various methods, because-
they believed that this was to renounce the-

438

COMPENDIUM OF THE WRITINGS OF EMANUEL SWEDENBORG.

world, and to subdue the concupiscences of the
flesh. But most of these, inasmuch as they had
thence contracted a sorrowful life, and had re
moved themselves from the life of charity, which
life can only be led in the world, cannot be con
sociated with angels, because the life of angels
is a life of gladness resulting from bliss, and con
sists in performing acts of goodness, which are
works of charity. These things are stated to the
intent that it may be known, that the life which
leads to heaven is not a life abstracted from the
world, but in the world ; and that a life of piety
without a life of charity, whieh is only given in
the world, does not lead to heaven, but a life of
charity, which consists in acting sincerely and
justly in every function, in every engagement, and
in every work, from an interior principle, thus from
a heavenly orgin : and this origin is in that life
when man acts sincerely and justly because it is
according to the divine laws. Such a life is not
difficult, but a life of piety abstracted from a life
of charity is difficult, which life nevertheless leads
awav from heaven, as much as it is believed to
lead to heaven. — H. H. 533-535.
There are those who can be reformed, bat
not regenerated.
2212. To be regenerated is said of those, who
by the truths, which are said to be of faith, suffer
themselves to be led of the Lord to the good of
spiritual life ; but to be reformed is said of those
who, by the truths whicli are of faith, cannot be
brought to the good of spiritual life, but only to
the delight of natural life : they who suffer them
selves to be regenerated, act from affection accord
ing to the precepts of faith ; but they who do not
suffer themselves to be regenerated, but only to
be reformed, do not act from affection, but from
obedience : the difference is this, they who act
from affection act from the heart, and thus from a
free [principle] ; and also they act truth for the
sake of truth, and good for the sake of good, and
thus exercise charity towards the neighbor ; but
they who act from obedience do not act so much
from the heart, consequently not from a free [prin
ciple] ; if they seem to themselves to act from the
heart and from a free [principle] it is for the sake
of somewhat of self-glory, which makes it to be
so apperceived ; nor do they act truth for the sake
of truth, nor good for the sake of good, but for the
sake of the delight arising from that glory ; thus
neither do they exercise charity towards the neigh
bor for the sake of the neighbor, but that they may
be seen, and that they may be recompensed. —
A. C. 8987.
2213. They who do good from the obedience of
faith, and not from the affection of charity, in the
other life can never be brought to a state of good,
that is, to act from good, for every one's life re
mains with him after death : such as man is when
he dies, such he continues, according to the com
mon saying. As the tree falls so it lies ; not that
he is such as he is about the hours of death, but
such as he is when he dies in consequence of the
whole course of his life ; wherefore they, who,
- during their life in the world, have been imbued
with a principle of doing good only from obedience,
and not from charity, remain such to eternity ;
they are perfected indeed as to obedience, but they
• do not reach to any thing of charity. — A. C. 8991.
A Sign of Reformation and Non-Reformation.
2214. The Lord continually flows into man with
; good, and in good with truth ; but man either re
ceives it or does not receive ; if he receives, it is

well with him, but if he does not receive, it is ill
with him : when he does not receive, if lie then
feels something of anxiety, which here is strait
ness of soul, there is hope that he may be re
formed ; but if he does not feel something of anx
iety, the hope vanishes. For there are attendant
on every man two spirits from hell, and two angels
from heaven ; for man, inasmuch as he is born in
sins, cannot in any wise live, unless on one part
he communicates with hell, and on the other with
heaven, all his life being thence : when man is
grown up, and once begins to govern himself from
himself, that is, when he seems to himself to will
and to act from his own judgment, and to think
and conclude concerning things of faith from his
own understanding, if he then betakes himself to
evils, the two spirits from hell approach, and the
two angels from heaven remove themselves a lit
tle ; but if he betakes himself to good, the two
angels from heaven approach, and the two spirits
from hell are removed. When therefore man be
takes himself to evils, as is the case with most in
youth, if any anxiety is felt when he reflects upon
the wrong which he has done, it is a sign that he
will still receive influx by the angels from heaven,
as also it is a sign that he will afterwards suffer
himself to be reformed ; but if nothing of anxiety
is felt when he reflects upon what he has done
wrong, it is a sign that he is no longer willing to
receive influx through the angels from heaven,
and also a sign that afterwards he will not suffer
himself to be reformed. — A. C. 5470.
Each one regenerated differently.
2215. That every one can be regenerated, each
according to his state, is because the simple and
the learned are to be regenerated differently ; and
also those who are engaged in different studies
and in different offices ; those who are inquisitive
about the externals of the Word, differently from
those who are inquisitive about its internals ; those
who from parents are in natural good, differently
from those who are in evil ; those who from in
fancy have brought themselves into the vanities
of the world, differently from those who have
sooner or later removed themselves from them ;
in a word, those who constitute the external church,
differently from those who constitute the internal.
This variety is infinite, like that of faces and dis
positions ; but still every one, according to his
state, may be regenerated and saved. That it is
so, may be evident from the heavens into which
all the regenerate come, in that they are three,
the highest, the middle, and the last ; and into the
highest those come, who by regeneration receive
love to the Lord ; into the middle, those who re
ceive love towards the neighbor; into the last,
those who only practise external charity, and at
the same time acknowledge the Lord as God, the
Redeemer and Savior. All these are saved, but in
various ways. That all may be regenerated, and
thus saved, is because the Lord with his divine
good and truth is present with every man ; thence
is the life of every one, and thence is the faculty
of understanding and willing, and these have free
agency in spiritual things. These things are want
ing to no man ; and also means are given ; to
Christians, in the Word ; and to the Gentiles, in
each one's religion, which teaches that there is
a God, and precepts concerning good and evil.
Hence this follows, that every one may be saved ;
consequently that the Lord is not in the fault,
but man, if he is not saved ; and man is in the
fault because he does not cooperate. — T. C. R.
580.

CONTENTS OF THE COMPENDIUM

INTRODUCTORY.
PAGE
Swedenborg's Own State and Professions, . 13
PART I.
GENERAL TRUTHS OF CHRISTIANITY.
Sect. 1. — Concerning God.
Importance of a correct Idea of God, .
The Divine Essence itself is Love and Wis
dom, . . 
The Divine Love and the Divine Wisdom
are a Substance and a Form,
God is One, ....
Infinity and Eternity of God,
Omnipotence of God, .
Omnipotence according to Order,
Omniscience of God, .
Omnipresence of God, .
God is very Man, .

14 14
14 15 1617
17
18 1819

Sect. 2. — The Creation of the Universe.
The Universe created from God, not from
Nothing,  20
Creation by two Suns-,  20
Origin of Matter,  21
All Things of the created Universe, viewed
from Uses, represent Man in an Image, . 22
The Nature of Man's Initiament at Concep
tion,  23

Sect. 3. — The Fall op Man.

24

24

The Nature of the Fall, ...
Loss of Internal Perception, and Means of
Conversation therefrom, by the Fall, .
External Respiration, and the Origin of ver
bal Language, by the Fall, . . .25
The Fall gradual and successive, . . .25
Nature and Extent of Hereditary Evil, . . 25
Sect. 4. — The Doctrine of the Lord.
The Divine Human from Eternity, . . 25
The Lord's Appearance on Earth, before the
Incarnation, as an Angel, . . . .26
The Infinite itself cannot otherwise be mani
fest than by the Divine Human, . . 27
The Incarnation,  27
In human Generation, the Soul is from the
Father, and the Body from the Mother,
which is analogous to the Incarnation of
the Lord,  28
Jehovah God descended as to Divine Truth,
and was also said to be born, . . .28
Yet did not separate the Divine Good, . . 28
Reasons for the Incarnation, ... 28
Why it is said that Jesus proceeded forth
and came from God, and was sent, . . 30
The Supreme Reason for the Incarnation
of the Lord,  31
The Glorification  32
What the Internal and External Man proper
ly is, as further explanatory of the Lord's
Glorification, ... . . 32
The Lord's Hereditary Evil, . . . .32

FAGS
The Lord made his Human Divine by his own
proper Ability,  33
The Lord did not acknowledge Mary as his
Mother, because, as to his Inmost, He was
not her Son,  33
Why the Lord spake and prayed to the Father
as to Another,  34
The Lord's Glorification imaged in the Re
generation of Man,  35
The Lord's whole Life a continual Tempta
tion and Victory,  35
Use of the Temptations of the Lord, . . 35
The Lord, in Glorification, did not transmute
or change his Human Nature into Divine,
but put off the Human and put on the
Divine,  36
The. Glorification fully completed by the
Passion of the Cross, . . . .36
The Resurrection,  37
The Redemption,  37
Without Redemption the Angels could not
have subsisted,  38
Without Redemption Wickedness would have
spread through the whole Christian Orb, in
both Worlds,  38
The Lorfl thus redeemed not only Man, but
Angels,  39
Redemption could not be effected but by God
incarnate,  39-
False Views of the Atonement, . . .39
True Nature of the Atonement, . . .40
How the Lord bore the Iniquities of All, . 40
How the Lord fulfilled the whole Law, . 4l
The Holy Spirit,  42
The Divine Trinity,  42
How the Thoughts of the Divine Trinity ap
pear in the other Life, and with the An
gels,  44
How the Lord is Mediator and Intercessor, . 45
Jehovah Himself, in his Divine Human, the
only Savior,  45
All Power, in the Heavens and on the Earth,
given to the Lord,  46
The Lord rules all things from first Principles
by Ultimates,  46
All Good and Truth are from the Lord's Di
vine Humanity,  4t
Source and Nature of the Lord's successive
Advancement in Wisdom and Intelligence, 47
Why Jehovah is nowhere named in the Word
of the New Testament, but instead thereof,
Lord  47
Meaning of the Phrases, Son of God, and
Son of Man, . . . . . .48
Various Names of the Lord, . . . .48
Why the Lord was born on this Earth, . . 48
Practical Effects of a correct Idea of the Lord, * 49
The Recognition of the Lord as God sheds
Light upon every Particular of the Word, 51
The Reason why these Things concerning
the Lord were first publicly made known, 51
Memorable Relation concerning the Divine
Trinity,  .51
Sect. 5. — The Sacred Scriptures.
What the Spiritual Sense of the Word is, . 54
(439)

440

CONTENTS OE THE COMPENDIUM.

A Spiritual Sense in all and every Part of the
Word, .  54
Spiritual Sense of the Transfiguration, and
of other Things concerning the Lord, . 57
The Spiritual Sense of the Word heretofore
unknown,  58
The Spiritual Sense will hereafter be made
known to none but those who are principled
in genuine Truths from the Lord, . . 59
The Literal Sense of the Word is the Basis,
Continent, and Firmament, of its Spiritual
and Celestial Senses, . . . .60
In the Literal Sense of the Word, Divine
Truth is in its Fulness, its Holiness, and
its Power,  60
Doctrine should be drawn from the Literal
Sense of the Word, and thereby confirmed, 61
Genuine Truth, which should be of Doctrine,
in the Literal Sense of the Word, appears
to those only who are in Illustration from
the Lord,  61
By the Literal Sense of the Word, Man has
Conjunction with the Lord and Consocia
tion with the Angels, . . . .62
The divine and beautiful Things which are
manifest to good Spirits and Angels, by the
Word,  63
The Word is in all the Heavens, and the
Wisdom of the Angels is thence derived, 65
There is a Marriage of the Lord and the
Church, and thence a Marriage of Good
and Truth, in every Part of the Word, . 65
Memorable Relation Concerning the Word, 67
Concerning heretical Opinions from the Let
ter of the Word,  67
The Literal Sense of the Word a Guard to
the Truths concealed in it, ., . .68
The Literal Sense of the Word more power
ful than its Spiritual Sense, and accommo
dated to Man,  68
The Word of the Old Testament, . . 69
Necessity for the Word at the time it was
given,  69
Which are the Books of the Word, . . 69
Character of the Apostolic Writings, . . 69
Previous to the Word which the World now
possesses, there existed a Word which is lost, 69
By Means of the Word, Light is communicated
to Nations out of the Church, . . .70
Restoration of the Spiritual Sense of the
Word,  71
How it is without the Word, with the Light
of Reason alone,  71
Sect. 6. — Faith.
Faith and Truth are a One, . . .72
The Essence of Faith is Charity, . . 72
How Faith is formed from Charity, . . 73
So far as any one shuns Evils as Sins, so far
he has Faith,  73
Faith is first- in Time, but Charity is first in
End, . . . ' . . . .73
Faith is the first Principle of the Church in
Appearance, but Charity, actually the first, 73
Faith never becomes Faith till the Truths of
it are willed and done, . . . .74
Errors and Blindness of those who are in
Faith alone,  75
Faith alone composed of all Falses and all
Evils in the Complex, . . . .75
The Principle of Faith alone has its Origin
in Evil of Life  76

Wheje they dwell, in the other Life, who are
in Faith alone,  76
Persuasive Faith,  76
Several of the Learned, who are in the Truths
of Faith, are in Hell ; while others, who
are in Falses, are in Heaven, . . .77
The Nature and Quality of Intellectual Faith, 78
Difference between Natural and Spiritual
Faith,  78
Providence of the Lord with those who are
taught the Doctrine of Faith alone, . . 79
Concerning the invented Modes of the Con
junction of Good Works with Faith alone, 79
Concerning the Faith by which Diseases
were healed by the Lord, . . .80
The Reason why Saving Faith is in the Lord
Jesus Christ, . . . . .81
Memorable Relations concerning Faith, . 81
Sect. 7. — Charity and Good Works.
Who is the Neighbor,  83
What are the Degrees of Neighbor, . . 84
What Charity properly is, . . . .84
The Form of an Angel appears in Heaven as
Charity,  85
Recreations of Charity, . . . .86
How there came to be a Distinction between
Charity and Faith, which, interiorly, are a
One,  .86
They only who have lived in Charity are re
ceived into Heaven, . . . .86
The Presence of the Lord with Man is ac
cording to Neighborly Love, or Charity, . 87
The Lord's Church various as to Matters of
Faith, but one as to Charity, . . .87
Neither Faith nor Charity appertains to Man
before they exist in Works,1 . . .88
Love, Life, and Works, with every Man, make
One,  88
A Life of Charity is a Life of Uses, full of
Delights, . . . ' . . . .89
Memorable Relation concerning Charity and
Faith,  89

Sect. 8. — Free Agency.
What Free Agency is, . /
Free Agency in all created Things,
Why Man, in Free Agency, feels and wills
as of himself, when it is not of himself,
Heavenly Freedom and Infernal Freedom,
How Man is in Freedom from the Lord
alone, 
Man cannot be reformed without Freedom,
Man ought to compel himself, in which Com
pulsion is highest Freedom,

9091
92929393
94

Sect. 9. — Repentance, Reformation, and
Regeneration.
Thoroughness of Repentance, &c, . . 95
Ignorance of the Church concerning Regen
eration  96
What Regeneration is  96
How Man is brought to true Wisdom, . . 97
The Six States of Man's Regeneration, . 97
Regeneration by Remains, . . . .98
What Man's Proprium is, ... . 100
What the Heavenly Proprium is, . . . 100
Evil, by Regeneration, is not exterminated,
but is only separated to the Circumferences,'
and remains to Eternity, .... 100
Regeneration by perpetual Progressions, . 101

CONTENTS OF THE COMPENDIUM.

441

PAGE
Correspondence of Natural Birth to Spiritual
Birth  101
Man, in Regeneration, ruled by the Angels, . 101
The Process of Regeneration, analogous to
the Circle of Man's natural Life, . . 102
Regeneration by Temptations and Combats, . 102
How Temptations are excited by Evil Spirits, . 102
Use of Temptations, . . . . .103
Combat may be waged even from Truth not
- genuine,  104
Reasons for Desolation of Truth, Anxiety,
Grief, and Despair, in those who are regen
erating,  . . 104
A State of Illustration and Joy after the Des
olation of Truth,  105
Before Regeneration, Truth is in the first
Place ; after Regeneration, Good is in the
first Place,  105
The Natural is regenerated by the Rational, . 105
In Order to Regeneration, the Natural must
De entirely subdued,  106
Regeneration even to the Sensual Principle, . 106
Difference of Regeneration between the Spir
itual and Celestial,  106
Regeneration cannot be effected suddenly, . 107
Regeneration foreseen and provided for from
Eternity, . . . . . .107
Sect. 10. — Imputation.
Nature of the common Doctrine of Imputa
tion  107
Origin of the Doctrine of Imputation, . . 108
Imputation not known in the Apostolic
Church  108
Imputation of the Merits and Righteousness
of Christ impossible,  109
True Doctrine of Imputation, . • . 109
PART II.
CHURCHES.
There have been, on Earth, four Churches in
general, .......
Order required that these four Churches
,should have existed, ....
General Character of these four Churches,
Necessity for a Church always,
Necessity for a Church on Earth, that
Church may subsist in the Heavens, .
When any Church is near its End, a new
Church is always raised up,
' The First or Most Ancient Church,
Perception of the Most Ancient Church,
The Most Ancient performed Holy Worship
in Tents, 
Nature of the Worship of the Most Ancient
Church, 
Food of the Most Ancient Men, - .
The Most Ancient Church composed of sev
eral Churches, differing by Degrees, .
Full Account of the Men of the Most An
cient Church, 
The Second or Ancient Church, .
The Ancient Church was in Representatives
and Significatives, .....
Difference between a Representative Church
and the Representative of a Church,
Worship of the Ancient Church, .
Decline of the Ancient Church, .
' The Third or Israelitish Church, .
What it is for the Lord to be present repre
sentativelv.  56

111111
111112 112113113
113113

114 114114115
116 117
117 118
118 118119

How there was Nothing of a Church in the
Jewish Nation,
Why the Jews, above all others, could act as
a representative Church, .
The Jews' Idea bf God,
The Jews in Heart believed in several Gods
How Communication with Angels by Repre
sentatives was effected,
The Representative of a Church could not be
established with the Jews till all Knowl
edge of Internal Things had utterly de
parted, 
Why the Interior Things of the Word were
concealed from the Jews, ....
The Jewish Church, and all Things apper
taining to it, representative of the Lord's
Kingdom, and the Arcanum of the Chris
tian Church, 
What Effect the Representatives of the Jew
ish Church had in Heaven,
Illustration of what a Representative Church
is, and why it is, 
What the Kingdoms of Judges, Priests, and
Kings were, and why the Jews were divided
into two Kingdoms, 
The Land of Canaan, in Respect to Churches
there, 
Character of the Jewish People, .
The Jews regard Internal Truth as a Harlot, 126
Cause of the Hatred, Barbarity, and Cruelty
of the Jews,
Reasons why it is believed that the Jews were
chosen above others for their Goodness,
The Jews were urgent to be a Church from
the Love of Preeminence,
Why the Jews are called in the Word a holy
People,  128
Why the Jews have been to this Day pre
served,  7 128
The Error that the Jews are again to be
chosen,  128
If the Internal were opened among the Jews
they would perish 
Why the Jews were permitted to destroy other
Nations 
Wars, in the Word, 
Why, after the Lord's Coming, the Jews
were rejected from the Land of Canaan,

120120121121122

122122

123
123124

124
125 125

. 127127

127

129130130

130
Consummation of the above-named Churches, 131131132

The Fourth, or Christian Church, .
State of the Christian Church,
End of the First Christian Church, and the
Second Coming of the Lord, . . .133
The Fifth or New Church, . . . .135
The New Church signified by the New Jeru
salem,  136
The New Church the Bride and Wife of the
Lord,  137
How all Things were made new, . . . 137
Sight of the Holy City, . . . .137
Why the City was four-square, . . . 138
Why the City was pure Gold, . . .138
The twelve Foundations of the Wall of the
City,  138
The twelve Gates of Pearls  139
The Temple of the City, . . . .139
Light of the City,  139
The Tree of Life in the Midst of the 'City, . 149
The Leaves of the Tree for the Healing of
the Nations,  140
Seeing the Face of the Lord, . . . 141
Memorable Relation concerning the Taber
nacle and Temple of the Holy City, . . 141

442

CONTENTS OF THE COMPENDIUM.

The New Church signified by the Woman
clothed with the Sun, &c, . . . 142
Why the New Church will first be confined
to a few,  144
Of whom the New Heaven and New Church
are formed,  144
A New Church generally established first,
with those who are out of the Old Church, 145
The Catholics may come into the New Church
more easily than the Protestants, . . 145
Doctrinal? alone do not constitute even the
External, nor do they distinguish any
Church before the Lord, .... 145
The New Church the Crown of all other
Churches, and to endure for Ages of Ages, 145
PART m.
THE HUMAN SOUL AND MIND.
Origin of the Soul,  146
The Divine Inmost,  147
What the Soul is,  147
Sensual Reasoning of Philosophers concern
ing the Soul,  148
Nature of the Life of the Soul, or Spirit, . 148
The Mind composed of Will and Understand
ing in Organic Forms, .... 150
The Will, and not the Understanding, makes
the Man,  150
Capacity of the Understanding to be elevated
above the Will,  151
Appearance of Intellect in Brutes, and the
true Difference between them and Man, . 151
Correspondence between the Will and the
Heart, and the Understanding and the
Lungs,  152
Shutting of the Spiritual Degree, . . 153
Opposition of the Natural and Spiritual De
grees,  153
Action and Reaction of the Natural and
Spiritual Mind,  153
All Evils and Falses reside in the Natural
Mind,  .154
The Proprium of Man, Spirit, and Angel, . 154
The Form of the Love makes the Form and
Face of the Soul,  155
Three Degrees of the Mind, . . . 155
The Things of the Mind are included in
Works and Acts,  156
Every Man has two Minds, .... 156
Natural and Rational Mind, .... 157
Cogitations of the Mind attended with Varia
tions of Form,  157
Influx of the Soul into the Body, . . . 158
Memorable Relation concerning Influx be- N
tween Soul and Body, .... 159
PART rv
THE ETERNAL WORLD AND STATE.
Process of Dying, Resurrection, &c, . .160
The World of Spirits,  161
•Memory in the other Life, .... 162
The ruling Love unchanged to Eternity, . 164
Delights of every One after Death, . . 165
First State of Man after Death, . . .166
Second State after Death, .... 167
Third State after Death, . . . .169
State of Idiots and the Insane after Death, . 170
The Case with executed Criminals, . . 170
Case of a Suicide,  170
Case of an eloquent Preacher, . . . 171
Case of a certain Restorationist, . . . 171

Both Friends and Enemies meet m the other
Life  , 171
States of the Good and Evil reversed in the
next Life,  171
Vastations in the Lower Earth, . . . 171
Vastation twofold with the Good and Evil,
even to a full State, . . . .172
HEAVEN.
Heaven divided into two Kingdoms, . . 173
There are three Heavens, .... 173
The Heavens before the Lord's Coming, . 174
Expanses of the Heavens, . . . .174
Societies of the Heavens, . . . .175
The Lord's Appearance in the Societies of
.Heaven, ... ... 176
The Universal Heaven in the Form of a
Man, . . .' . . . .176
Correspondence of all Things of Heaven with 1 77
all Things of Man  177
Correspondence of Heaven with Earth, . 178
Sun and Moon in Heaven, .... 179
Heat and Light of Heaven, .... 180
Quarters in Heaven,  182
Changes of State in. Heaven, . . . 184
Space and Time in Heaven, . . . .185
Representatives and Appearances in Heaven, 186
Heavenly Scenery,  188
Habitations and Mansions of the Angels, . 189
Garments of the Angels, .... 190
Spheres around every Spirit, and Consocia
tions thence,  191
Indiscriminate earthly Friendships hurtful af
ter Death,  193
Wonderful Perceptions of Angels and Spirits, 194
Speech of Angels and Spirits, . . .195
Speech of Angels and Spirits with Man, . 197
Power of Spirits to communicate through
writing and speaking Mediums, . . 198
Danger of speaking with Spirits, . . . 198
Mediate Revelation by the Word, preferable
to immediate Revelation by Converse with
Spirits  199
Wisdom of the Angels, .... 200
Knowledge of the Angels, .... 202
Increase of Truth in Heaven, . . . 202
Governments in Heaven, .... 203
Divine Worship and Preachings in Heaven; . 203
Power of the Angels, .... 204
Writings in Heaven, . . . . 205
Innocence of the Angels, .... 205
Peace of Heaven,  207
Angels of the Third Heaven, . . . 208
Conjunction of Angels and Spirits with Man, 208
Why there are two Spirits and two Angels
with every Man,  210
Spirits think and speak from Man's Memory, 210
How near evil Spirits are to Man, . . 211
How interior evil Spirits flow in, . . .211
Communications by subject Spirits, . . 212
Obsessions by adulterous Spirits . . . 212
Guardian Angels,  212
Extension of Thought from the natural World
into the spiritual World, .... 213
How Spirits see into this World, . . . 214
Visions and Dreams,  215
Real and unreal Visions, .... 215
Difference between the State of Vision, and
direct Revelation from the Lord, . . 216
What it is to be taken out of the Body, and to
be carried by the Spirit to another Place, . 217
All Angels and Spirits were once Men, . 218

CONTENTS OF THE COMPENDIUM.

443

PAGE
Concerning the Heathen, and other Nations
and People out of the Church, in Heaven, 220
Infants in Heaven,  221
The Wise and Simple in Heaven, . . 224
The Rich and Poor in Heaven, . . . 225
Eminence and Opulence of the Angels, . 226
Names in the Spiritual World, . . .227
Employments of the Angels, .... 227
Eternal Rest  227
Amusements and Pastimes of Heaven, . 228
Heavenly Joy and Happiness, . . . 228
Age in Heaven,  230
A Desire to enter Heaven, with an Unfitness
for it,  230
Immensity of Heaven,  231
Immensity of the Spiritual World, . . 232
HELL.
There are three Hells,  232
Origin of Hell and Evil, . . . .232
The Lord rules the Hells, . . . .232
The Lord casts no one into Hell, but the
Spirit casts himself there, .... 233
Evils and Falsities of Hell, . . . .233
Atheistical and sensual Reasonings in the
other Life,  234
Nature of Self-Love,  234
Infernal Fire and Gnashing of Teeth, . . 235
The Bottomless Pit,  236
The Torments of Hell, . . < . .237
Hells of Hatred, Revenge, and Cruelty, . 238
Hells of Adulterers,  239
Hells of the Deceitful,  240
Hells of crafty Women  240
Hells of the Voluptuous, . . . .241
Hells of the Covetous, and the filthy Jeru
salem, . . . . . . . 241
Fantasies and Punishments of the Hells, . 242
Marvellousness of the above Relations, . 243
Use of Punishments in Hell, . , . . 243
Law of the other Life, in Regard to the Non-
Increase of Wickedness, .... 244
Scriptural Explanation of the final State, . 244
Delights of the. Wicked, . . . .245
Malice and wicked Arts of infernal Spirits, . 245
Hatred in the other Life, .... 245
Appearance, Situation, and Plurality of the
Hells,  246
Gradual Descent into the Uses, Labors, and
dread Realities of Hell, . . . .247
Equilibrium between Heaven and Hell, . 248
Assaults of the Hells,  248
Eternity of Heaven and Hell, . . .249
Why the Wicked after Death cannot be
saved,  249
Bad Men and Devils have Liberty equally
with the Good, and can reason like Angels,
but they will not be saved, . . . 251
PART V.
NATIONS IN THE SPIRITUAL WORLD.
The English and Scotch, . . . .251
The Germans,  252
The Dutch,  253
The Africans,  254
The Jews  254
PART VI.
DIVINE PROVIDENCE.
What the Divine Providence is, . . . 255

PAGE
The End of the Divine Providence is a
Heaven from the Human Race, . . 256
Divine Providence, in all that it does, regards
the Infinite and Eternal, especially in
Man's Salvation,  256
Law of the Divine Providence concerning
Man's Freedom and Reason, . . . 257
Law of the Divine Providence concerning
the Removal of Sins in the internal and
external Man, . . . . . . 259
Law of Divine Providence that Man should
not be compelled by external Means, . 260
Law of the Divine Providence that Man
should know and acknowledge it, without
perceiving and feeling it, . . . . 263
Seeing the Divine Providence on the Back
and in the Face,  264
Fallacies of the Natural Man concerning the
Divine Providence,  264
Divine Providence and human Prudence, . 264
Divine Providence in Relation to temporal
Things,  266
Ill-gotten Gains never abide, . : " . 267
Divine Providence concerning the Reception
of Truths and Goods, . . • . . 267
Permissions of Divine Providence, . . 268
Permission of Divine Providence concerning
Wars  ' . .269
Concerning the Religions of various Nations, 270
Concerning the Mahometan Religion, . . 271
Concerning the Corruptions of the Christian
Religion,  . 271
Evils are permitted for the Sake of Salvation, 272
Divine Providence equally with the Evil as
with the Good,  272
Divine Providence concerning the Withdraw
ment from Evil,  274
Particular Leading of the Good and Evil
through this World, . . . . . 276
Every Man may be reformed, and Predestina
tion is not given, . 277
Divine Foresight with Divine Providence, . 278
Divine Providence in Things most particular, 278
How angelic Spirits view whatever comes to >
pass  279
Providence not Necessity, .... 280
Concerning Fortune and Chance, . . . 280
Accidents,  280
Care for the Morrow,  280
Misfortunes which befall the Faithful, . .281
Divine Providence in the Time of One's
Death, . . . . ' . . .281

part vn.
MARRIAGE.
Nature and Origin of Marriage, . . . 281
Distinction of Sex in the Spirit, . . . -282
The Love of the Sex and Conjugial Love re
main after Death,  283
The Lord's Words respecting no Marriage
in the Heavenly World, . . . .283
Marriages in the Heavens, . . . .283
Description of a Marriage Ceremony in
Heaven, . . . . ' . ¦ . 285
Description of a Conjugial Pair in Heaven, . 286
State of Consorts after Death, . . . 287
Conjugial Love scarcely known at this Day, 288
Conjugial Love the Fundamental of all Loves,
and the Receptacle of all Joys and De
lights, '  .288
Qualifications for receiving Conjugial Love, 290

444

CONTENTS OF THE COMPENDIUM.

PAGE
Marriages of the Men of the Golden Age, . 290
Marriages of the Men of the Silver Age, . 291
Marriages of the Men of the Copper Age, . 292
Marriages of the Men of the Iron Age, . 293
They who are ih Love truly Conjugial, feel
and see themselves a united Man, . .294
Marriages induce upon Souls and Minds other
Forms,  .295
The Woman is actually formed into a Wife
according to the Account of the Creation, 295
Conjugial Love perfected to Eternity, . . 296
Every One is in Wisdom and Intelligence in
Proportion to Conjugial Love, . . . 296
True Marriage regards what is eternal, . 297
The Nature of the Intelligence of Women
and Men,  297
The Wife should be under the Guidance of
the Husband,  298
Cause of Beauty in the Female Sex, . . 298
The Universal Conjugial Sphere and its Re
ception,  298
Conjugial Pairs born for each other, . . 300
Holiness of Marriage,  300
Resemblances of Conjugial Love, . . 301
Conjugial Love in the Kingdoms of Nature, 301
False and infernal Marriages, . . . 301
Second Marriages,  302
State of Adulterers, . ... 302
Vision of a Golden Shower in Heaven, and a
Discourse of Wives concerning Conjugial
Love, .  303
How Conjugial Love is imputed after Death, 305
part viii.
CORRESPONDENCES
Nature of Correspondences, .... 305
Correspondence of all Things of a Man, . 306
Who are in, and who out, of the Grand
Man  308
Correspondence of the Heart and Lungs, . 308
Correspondence of the Cerebrum and Cere
bellum,  309
Correspondence of the external Senses, . 310
Correspondence of the Sight and the Eye, . 311
Correspondence of the Smell and the Nos
trils  . . . .312
Correspondence of the Hearing and the Ears, 313
Correspondence of the Taste and the Tongue, 314
Correspondence of the Face, . . .. 315
Correspondence of the Hands, Arms, and Feet, 316
Correspondence of the Loins and Members of
Generation, ...... 316
Correspondence of the interior Viscera, . 317
Correspondence of the Skin, Hair, and Bones, 320
Correspondence of the Touch, . . . 321
Correspondence of Diseases, . . . 321
Correspondences among the Ancients, . . 323
Force of Correspondences, .... 323
PART IX.
SPIRITUAL INFLUX.
Only one Life, which flows in and vivifies all
Forms,  324
Illustration of Influx by the Sight of the Eye, 324
Influx of Good from the Lord checked by
the Evil of Man,  324
All Evil and False also flows in : why then
is it imputed ?  325
Influx twofold : immediate from the Lord,
and mediate through Heaven, . . . 325

All Influx with Man effected by Societies of
Spirits and Angels,  326
Influx of the Angels into the Conscience, . 327
Influx of Evil from Hell, . . . .328
Influx prevented by worldly Cares and Anxi
eties,  328
How it was with Influx into the Prophets, . 328
How Influx passes into Man, . . . 329
Influx in Order, by Degrees of the Mind, . 329
Influx into the celestial and spiritual Man, . 330
Variations of the Divine Influx with the Good
and Evil,  330
Influx successive, from Firsts to Ultimates, . 331
Influx into the sensual Lumen, apd Elevation
therefrom, . . . . . . 331
Spiritual Influx would guide Man into all
Wisdom and Intelligence, were he in the
Order of his Life, . . . . . 332
Blessedness consequent on a Faith and Life
of Influx from the Lord, .... 332
Influx into the World of Nature, . . . 333
Origin of noxious Animals, Plants, and Min
erals, ....... 333
PART X.
THE LAST JUDGMENT.
The Last Judgment not at the Destruction of
the World, : . . . . 335
The Earth and the human Race will abide
forever,  335
Several Last Judgments, .... 336
The Last Judgment must be in the spiritual
World, . . . . . . . 336
The Last Judgment is when the End. of the
Church is,  337
The Last Judgment has been accomplished, 337
Character of the Babylonians, or Papists, . 338
How the Last Judgment upon the Babyloni
ans or Papists was accomplished, . . 342
Pope Sextus Quintus : a good Catholic, . 344
The Last Judgment upon the Reformed, . 345
The former Heaven and its Abolition, . . 347
State of the World and Church, after, and in
Consequence of, the Last Judgment, . . 348
PART XI.
EARTHS IN THE UNIVERSE.
Permission to discourse with the Inhabitants
of other Earths,  349
The Planet Mercury,  349
The Planet Venus,  351
The Moon of our Earth,  352
The Planet Mars, . . ... 352
The Planet Jupiter,  353
The Planet Saturn,  359
Earths of other Solar Systems, . . . 360
PART xn.
MISCELLANEOUS.
Discrete and Continuous Degrees, . . 365
Man perfected in the other Life according to
his Degree,  367
The Sin of Profanation, . . . .367
Blasphemy against the Holy Ghost, . . 371
Confirmations,  372
Difficulty of extirpating Falses, . . . 373
Source of spiritual Light, .... 373
Reasonings, Ratiocinations, Scientifics, and
Philosophies,  374

CONTENTS OF THE COMPENDIUM.

445

Affirmative and negative States of Mind, . 376
The Learned are in general less wise than
the Simple,  378
Abuse of eminent Talents, .... 379
Appearances of Truth,  379
Repentance of the Lord, .... 380
Anger of the Lord,  380
Revelations,  381
Inspiration, '  • . 381
Miracles, *  381
No one ought to be persuaded instantaneous
ly of the Truth,  382
Doubts,  382
Man regarded and governed by his End pro
posed,  383
Spirits know our Thoughts, .... 383
Spirits are informed by Men, . . . 383
Evil Attempts of Spirits during Man's Sleep, 383
Magic, Sorcery, and Enchantments, . . 384
Egyptian Hieroglyphics, . ... 385
The Frogs of Egypt,  385
Naturalism, .  385
The Image of God as destroyed in Man, . 385
The Fall,  386
Nothing Divine in Man, .... 386
Good from Man compared with Good from
the Lord,  386
Hereditary Evils in Children distinguished by
Colors,  386
The Love of Rule,  386
Remarkable Relation concerning the Love of
Rule,  387
Sphere of Self-Love,  387
The Universals of Hell and Heaven, • . 388
Difference Between the Regenerate and Un
regenerate,  388
The Mountains of Ararat, .... 388
Delight of Doing good without a Recom
pense,  388
Internal Blessedness hardly perceptible in
this Life,  389
What the internal Man is when not reformed, 389
All Things in Nature represent Regeneration, 389
The Bow in the Cloud, . . . .390
Love the Foundation of all Harmony and
Order,  390
The Lord our true Father, .... 390
Why the Lord leads Man by Affections, and
not by Thoughts,  391
Life is Love, . . ... . . 391
Origin of vital Heat,  391
Concerning a Vacuum, .... 391
The first Substance,  391
True Idea of Eternity,  392
Man is not of a sound Mind, unless Use be
his Affection or Occupation, . . . 392
Enoch,  392
The Giants,  393
Falling of the Walls of Jericho, . . . 393
The breaking of the Tables of the Deca
logue by Moses, and his hewing out other
Tables, .  393
Signification of the Jewish Sacrifices, . . 394
Charitableness,  395
Infestations of Spirits of Hatred, . . . 395
Reduction of Externals to Equilibrium, . 395
Divine Truth pacific and tumultuous, . . 395
Translucence of the Word in Heaven, . . 396
The historical Parts of the Word designed
especially for Children, .... 396
Quality of Truth without Good, . . .396
Character known by the Voice, . . . 397
What it is to be Nothing, . . . .397

Concerning those in the other Life who are
continually in the Habit of reflecting, . 397
Concerning the Captivity of the Good, and
the Liberty of the Evil  398
In God, as Man, there are infinite Thjngs, . 398
No Trinity of God before the World was ere- .
ated, but an ideal or potential One, . . 398
Origin of the Distinction between the Divine
and Human of the Lord, .... 399
Alpha and Omega,  399
The Lord tempted even by Angels, . . 399
The Lord's Love to Mankind, . . .'399
Balaam's Ass speaking, .... 400
The Sun and Moon standing still at the Com
mand of Joshua  400
The Urim and Thummim, .... 400
Six Degrees of Divine Truth, . . . 400
The Criterion for Character, . . . 401
Love to Enemies,  401
True Liberty,  401
Man must act as of himself, .... 401
A gentle Quarrel of the virgin Sex with the
Evil, . . . . - . . . .402
Trust in the Lord and Trust in One's Self, . 402
Every Man may see spiritual Truths who de
sires it,  402
Why Man is born in Ignorance, . . . 402
The Flood,  402
The Dragon's Significancy, .... 403
Peculiarity of Self-Intelligence, . . . 403
Why Fishermen were chosen to be Christ's
Disciples,  403
The Good more readily believe the Truth, . 404
Removing of the Veil,  404
Spiritual Fermentations, .... 404
Laughter,  404
Teats,  404
Propriety at the Table, .... 405
Dignities and Riches of the Most Ancient
Men,  405
The ancient Style of Writing, . . .405
Why the Words of the Angels fell into nat
ural Expressions with the Prophets, . 406
Ideas of Spirits fall into different Languages, 406
Truth rooted in the Mind by doing it, . . 406
Offending in one Commandment, thus in all, 406
Man's Tendency to Evil, .... 406
How little Man knows of interior Things, . 406
Self-Love and mutual Love contrasted, . 406
Why the Lord wills to be worshipped, . . 408
Love to the Lord, and Love to the Neighbor,
distinguished,  408
The Lord's Favor to Man's varied Conscience, 408
Temporary Quiescence of Evils, . . . 408
Sleep of Spirits,  408 ¦
Effect of certain Sciences, . . . 408
To desire and seek Honor on Earth is not
heavenly,  409
Harmonic Hymns of the Angels, . . . 409
All Things tend to Conjunction by Love, .410
The Inmost Heaven, . . . . .410
The Inmost of Evil, . '  410
Quality of Man's Life evident in Sickness
and impending Death, .... 410
It is better to have Faith without understand
ing it by the Sciences, . . . .411
Works of Art and Nature compared, . .411
Four solar Atmospheres, . . . .411
Spiritual Persuasion and Perception, . .411
Continual Reflection, and continual Presence
of the Lord,  411
The whole World of Spirits may and has be
come worse and worse, .... 412

574

CONTENTS OF THE COMPENDIUM.

PAGE
Necessity for having the Degrees of the Mind
well terminated,  412
Borrowing, and spoiling the Egyptians, . 413
Destruction of Children by the Bears, . . 414
Jonah and the Whale,  414
Boring the Ear with an Awl, . . . 415
Apparent Contradiction, as to the Number of
Years which the Israelites dwelt in Egypt, 415
Four different Styles of the Word, . . 416
Education of Virgins in the other Life and in
Heaven,  416
Habit of naming the Devil, .... 417
How the Angels do not know us, . . . 417
Origin of the Love of Infants, . . . 417
Recession of infant Innocence, and hence of
parental Love,  417
Quality of the Love of Infants and Children,
with the spiritual and the natural, . .418
Concerning Dippel. Remarkable Coinci
dence,  418
The People of France, . . . .419
The Priesthood,  419
Baptism,  420
The Holy Supper, . . . .420

The Ten Commandments  421
The First Commandment, .... 422
The Second -Commandment, . . . 422
The Third Commandment, . . . .423
The FoUrth Commandment, .... 423
The Fifth Commandment, . . . .424
The Sixth Commandment, .... 424
The Seventh Commandment, . . . 426
The Eighth Commandment, .... 428
The Ninth and Tenth Commandments, . 428
The Lord's Prayer,  429
Prayer and Worship,  430
Piety,  432
Conscience,  . 432
The Apocalypse,  432
Spiritual Sense of Numbers, .... 433
Measures and Weights, . . . . • 436
Pleasures of Life,  436
Not difficult to live a good Life, . . .436
There are those who can be reformed, but
not regenerated,  438
A Sign of Reformation and Non-Reforma
tion,  438
Each one regenerated differently, . . . 438

THE END.

"PHILOSOPHY OE THE INFINITE;
Or, Outlines of a Philosophical Aksument on the Infinite, and the Final Cause of Creation ; and on
the Intercourse between the Soul and the Body ; " written in Latin before his Illumination, by Eman
uel Swedenborg, and translated by J. J.G. Wilkinson. This is printed in the form of Prof. Bush's
Reasons, &c, and sold, one copy for 25 cents ; five for $1 ; and one hundred for $15 ; while the Eng
lish copy is sold at $1 76 each. Some idea of the work may be obtained from the following
CONTENTS.

PaffO.
Introductory Remarks, by the translator  3
Dedication  10
Preface  10
CHAPTER I.
The Infinite and the Final Cause of Creation  11
Rational philosophy — what  11
The infinite is the difficulty of philosophy  11
Speaking generally, there is no relation between
the infinite and the finite  11
Specifically, with regard to extension and space,
there is no relation between the infinite and the
finite  12
In respect of motion and celerity, there is no rela
tion between the infinite and the finite  12
is the infinite the pure and simple ?  12
Is the infinite eternal ?  13
The subject taken up, and concluded in the affirma
tive  13
Ought we to reason about infinity ?  13
Reason is to be used  14
Is there an infinite, or not ? is the first question ... 14
What can be the cause of the existence of the first
natural principle ?  ib.
The mind is bound to acknowledge the infinite, as
an answer to the question of cause  15
— In answer to the question of the cause of the
least or first principle of nature  ib.
Whence the infinite ?  ib.
When did the infinite originate ?  ib.
What is the distinctive quale of the primitive entity
of nature ?  16
We grant that all things issued naturally from this
primitive entity  16
In the primitives lay the quality of producing the
consequences  17
We admire all natural things in their cause  ib.
Was all nature once in the leasts ?  ib.
The greater worshippers of nature we are, the
greater worshippers of Deity we may become.. 18
From the perfection of the primitive  ih.
Were there contingencies in the primitive ?  ib.
God is not the cause of imperfection  ib.
Nevertheless all things are from God  19
We may attribute [causation] to nature  ib.
By the contemplation A nature, we are led to an
acknowledgment of God  ib.
By the heavens  ib.
By the structure of the human body  20
All parts of the body tend to their own proper ends 24
There is a tacit consent of human souls to the ex
istence of an infinite God  25
Objection: Was the Divine in the primitives only,
and not in the derivatives ?  26
The reasonings of some philosophers concerning
God  ,  27
The infinite is not to be reckoned as nothing, al
though compared with finites it.is quasi nothing.. 29
The connection between the infinite and the first
finite  30
The primary end is for the infinite  ib.
There is a nexus, and the infinite is the final cause
of creation  32

Pago.
Man is the ultimate effect in the world through
which the divine end can be obtained  33
Objection : That the divine end is not obtained in
the ultimate effect  35
God has exercised his prevision and providence at
once, to insure obtaining the primary end  36
By giving a soul to the body  ib.
By the Only-Begotten Son, who took upon Himself
the ultimate effect  38
How the end may be obtained in the Gentiles  ib.
There are many secondary ends  ib.
CHAPTER II.
Mechanism - of the Intercourse between the Soul
and the Body  41
Is the soul finite, or infinite ?  ib.
Is the soul amenable to laws ?  ib.
Are there any but mechanical laws in finite things ? 42
Is the finite conceivable apart from extension ? . . . . 43
Is the soul a pure simple ?  44
Is the soul a simple finite ?  ib.
Is there passivity in the soul as well as activity ? ... 45
Is the soul bound by geometrical and mechanical
laws r  ib.
The comparison of the soul with machines, in what
sense justifiable ?  46
Is the soul immortal ?  ib.
Mechanical laws admit of superlative perfection as
much as any other laws  47
From ignorance of the state of the soul, we may
easily pass to a denial of its existence  ib.
The soul is immortal  48
There is no connection between finites without nat
ural contiguity  50
The nexus between the soul and the body has its
limits or ends included in man  ib.
No perceptible operation can take place between
the soul and body, without some previous mu
tation  51
No mutation can happen without motion in the
natural sphere  ib.
There must be substances in man recipient of mo
tion  52
There are several elements connected with each
other by contiguity  ib.
The elements operate on the substances of the ani
mal frame ; and the like exists in the elements as
in animals  54
There are membranes in the human body to receive
all the motions of the elements  55
The membranes are formed geometrically, with ex
quisite precision, for the reception of the motions
existing in the elements  -57
The laws of motion in the elements, and the sim;
lar laws in human organs  ib.
The soul is the centre of such motions  59
The seat of the soul in the body  ib.
The soul is the same wherever it is seated  60
How the'actuality of the soul is to be considered ... ib.
Actives cannot be finited without passives or a sur
face  io.
The souls of brutes  61
Index of Subjects, by the Translator  6?

CONTENTS of Swedenborg's Physiological and
Philosophical Posthumous Tracts on the following
subjects : "Written before his Illumination, and trans
lated by Dr. J. J. G. Wilkinson. London copy, £1,80.
This, in the style of " Prof. Bush's Reasons," is 12£
cents single, #1 for ten, #8 for one hundred.
1. The Way to a Knowledge of the Soul.
2. The Red Blood.
The blood contains all the organic forms, from the primary
spiritual to the ultimate angular, &c. I. The blood is that thick,
red, heavy humor which circulates through the heart, arteries,
and veins. II. The parts of the genuine, or red blood, are
spherical in shape, and consist of globules, surrounded with serum.
IK. Each globule contains within it, and carries in its bosom,
details more numerous than the eye can ever discover, or the
mind conceive. IV. The red blood globule admits of division
into six lesser and pellucid globules. V. In the red biood
globule, there are also a number of saline and urinous particles,
of different shapes. VI. The redness of the blood arises from
the interposition, in each globule, of salino-volatile particles.
VII. The gravity of the red blood results from the same saline
and urinous particles, which are contained in the globules.
VIII. Tho warmth of the blood differs in different cases, and
arises from different causes. IX. The genuine blood is rela
tively soft, and admits of extension and division ; and its softness
arises from the purer and white blood, which lies in the red
globules. X. In the living body, the red blood undergoes per
petual dissolution, purification, and renewal. XI. The glouble
of the red blood contains within it the purer blood and the
animal spirit, and the latter, the purest essence of the body, that
is to say, the soul ; whereby the red blood is a spirituous and
animated humor. XII. The red blood partakes almost equally
of the soul and the body, and may be termed both spiritual and
material. XIII. The red blood may be called the bodily soul.
XIV. There is a common and obscure life in the red blood.
XV. From the red blood, we may judge of the nature of the
purer blood ; and from the purer blood, the nature of the animal
spirit; and from the animal spirit, that of the soul; with the
help, however, of tho doctrine of forms, order, and degrees.
XVI. There arc three orders of blood, the gross blood, the
purer, and the purest. XVII. The fabric or form, of tho prior,
or purer blood, is more perfect than the fabric and form of the
posterior, or grosser blood. XVIII. The three bloods reign both
conjointly and separately in the animal body. XIX. The animal
spirit acts on tlie blood, and the blood on the spirit, by means of
the vessels and fibres ; whence the alternate ar«d reciprocal action
of the muscles. XX. The state of the red blood depends upon
the state of the purer blood, and the state of the latter upon that
of the spirits. XXI. Infinite changes of state happen to both
the red and the purer blood. XXII. The blood of one individual
is never absolutely similar to the blood of another. XXIII. The
rod blood is the seminary of all the humors of the body.
3. The Animal Spirit
I. The animal spirit is that most pure humor which flows
through the medullary fibres of the brain, and the nervous fibres
of the body. II. The animal spirit is conceived and prepared
in the cortical gland, and flows out therefrom into the fibres.
III. The quality of the animal spirit maybe known, from the
quality of the fibre that it permeates, and vice versa. TV. The
animal spirit is the intermediate essence between the soul and
the body; hence it is the mediatorial substance which provides
for the communication of operations between the two. V. The
animal spirit partakes of the essence of the soul, and of the
essence of the body ; that is to say, it is both spiritual and mate
rial. VI. The animal spirit is identical with the purer, mid
dle, and white blood. VII. As the animal spirit is conceived
and prepared in the cortical glands, it follows, that the spiritual
and material principles meet in it. VIII. The simple fibre,
arising from its own simple cortex, pours into the minute cavity,
or chamber of the gland, a substance of the purest kind, which
is conceived and born in the simple cortex, i. e., the substance
of the soul. And the finest vessels, which constitute the other
portion of this simple or vascular medulla, supply a lymph, or
serum, of the purest nature, capable of containing the purer
corpuscules, or the first sulphureo-saline elements. From the
marriage of these two substances, the animal spirit is born.
IX. There is also a perpetual circulation of the animal spirits,
from tlie cortical glands, through the medullary fibres of the
brain, and the nervous fibres of the body, into the blood-vessels,
and from the blood-vessels, or arteries, back into the cortical
glands, and so again into the fibres. X. The soul, apart from
the animal spirit, could never have constructed the simpler and
middle organic forms of the body. XI. The soul, apart from
the animal spirit, could never produce the heart; or the ves
sels, either arterial, or venous; or the red blood; or conse
quently, the ultimate organic form of the body. XII. Without
the animal spirit, the soul could determine nothing into action,
and could do nothing in the body. XIII. Without the animal
spirit, the soul could feel none of the changes that happen to the
body. XIV. The nature of the action and sensation, and even
of the imagination and thought, in an individual, are correspondent
to the nature of the animal spirit, and the circulation thereof
in the body. XV. The animal spirit make3 us both spiritual and
corporeal. XVI. In the human microcosm, all that is above
the animal spirit, constitutes the inner man ; and all that is
below it, the outer. XVII. The animal spirit is never absolutely
similar, in any two individuals; on the contrary, it is different
ii all the subjects of human society, and always different at
different times, in one and the same person.
4. Sensation, or the Passion of the Body.
I. Sensations are external and internal. II. External sensa

tions communicate with internal, or the external flpnsorics with
the more internal, and with the inmost, by means of the fibres.
III. No sensation is possible, without a convenient organic
substance. IV. The nature of the sensation is as that of the
organic substance ; and vice versa. V. The nature of the exter
nal sensation is determined by the nature of the communication
with the interna] sensorium. " VI. The form of the sensation is
as the form of the organ. VII. The internal sensation can
exist and live, without the external, but not viceversa. VIII. It
is the soul alone which feels, perceives, and understands.
IX. All sensation both external and internal, is a passion;.
hence, during sensation the soul is passive. XX. The modifica
tions of the air and ether, in the world, correspond to hearing
and sight in the animated body : and these modifications live,
and become sensations, the instant they come in contact with
a sensorial organ, conformable to them. XI. The ideas of the
memory are similar modifications to the images of sight, bu
fixed in the organs, whereby they present themselves to imagi
nation and thought, as external objects present themselves tc
sight. XII. By the instrumentality of sensations, the soul de
sires to know what is going on in the world below it, whither it
descends, in forming the body, and the sensory and motory
organs. XIII. The organs of the external senses are constructed
with the most elaborate reference to the whole form of forces,
and corresponding modifications.
5. The Origin and Propagation of the Soul.
I. The soul of the offspring comes from the soul of the parent.
II. The soul of the offspring is conceived in the male, but
clothed in successive order with the requisite organic forms of
the posterior sphere, in a word, with the body, in the ovum
and womb of the mother. III. The simple animal substances,
or primary forms, aro conceived and excluded by a transcendent
process in the simple cortex, and so the soul is procreated in
every living creature. IV. The body and the animal kingdom
are at an end as soon as ever this living spring and perennial
source of the soul are arrested. 6. Action.
I. The action of the whole body, its viscera, and their parts, is
performed by the motive fibres and the muscles. II. The body
is so articulated by the muscles, that there is no part without
its peculiar motion and action. III. Each individual partrof
the animated body has its own proper motion, and each action
consists of an infinity of motions as its parts. IV. The character
of the action is determined by the nature of the muscle. V. The
body lives in acting, and acts in living. VI. Without the ani
mal spirit, and without the blood, or without the fibre and the
artery, no muscular action can exist. VII. There are three
general sources of motion and action, in the animal body:
namely, the animation of the brain, the systole and diastole of
the heart, and the respiration of the lungs j besides which,
there are many specific sources, and innumerable particular
ones. VIII. Speech is the action of the tongue, larynx, tra
chea, and lungs. IX. The cortical glands in the cerebrum and
cerebellum correspond to the motive fibres in the muscles of the
body ; consequently, the action of the cortical glands corresponds
to the action of the muscles. X.. There is not a cortical gland
in the cerebrum, but corresponds to a particular motive fibre in
the body. XI. The cortical gland of the cerebrum and cere
bellum cannot act on its corresponding motive fibre of the body,
without an active or living force, that is to say, without expansion
or constriction. XII. The cerebrum is articulated and subdivided
in such wise, that it can excite to action a greater or lesser num
ber of the cortical glands, and so produce, by the muscles, any ac
tion that it pleasei. XIT.* Voluntary action is a special and par
ticular animation, or excitation, of the cortical glands of the cere
brum, subordinate to its general animation. XIII. Spontaneous
and natural action proceeds from the general animation of the
cerebrum and cerebellum, undistinguished by any particular ani
mation. XIV. Most of the muscles of the body are supplied
with the fibre of both the cerebrum and cerebellum ; and hence
are capable of both natural and voluntary action. XV. Action is
determined by the cortical glands, by the process of expansion
and constriction ; nevertheless, the power, that expands and
constricts the glands, or excites them to act, resides within the
glands themselves. XVI. We view, and contemplate with the
mind, the whole action before it exists. XVII. An action is an
idea of the mind, represented in the body by the ministration of
organs ; hence, the whole body is moulded to the image of the
operations of the mind. XVIII. Any habitual action recurs, in
a manner spontaneously with the whole of its form, by virtue
of the mere force impressed by the mind, almost in the same
manner as a natural action. XIX. There is both internal action
and external, and an actual harmony is established on both hands
between them. XX. There can be no force without action, no ac
tion without change of state, no change of state without an idea
of motion : that which thence results constitutes an effect. XXI.
As action is change of state or of coexistents, so there is purely
natural action, there is animal action, and there is rational action,
or action proceeding from tlie understanding. XXII. Rational
action is that, in which an end is, at once, intended and foreseen,
and which is free, and completely represents an idea of the
mind. XXIII. No action can exist but from a substance ; con
sequently, the nature of the substance determines that of the
action: thus, the substantial form coincides with the form of
the action. XXIV. All the substances of the animal body are
organic, and formed, subordinated and coordinated, to enable
them to represent, in action, all the possible ideas of 'their mind.
XXV. Actions are perfectly rational, in proportion as the mind
can the more purely regard the actions of its body, and the
effects of those actions, as ends. XXVI. Actions are perfectly
rational, in proportion us the mind views, and comprehends, u
greater number of middle ends, conspiring &c, &.c, &c. * * *
The Soul ; its harmony with the Body.

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