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All Angels and Spirits were once Men. race, for it is believed that angels were created 937. In the Christian world it is altogether un- froni the beginning, and that thence was heaven; known, that heaven and hell are from the hunian and that the devil or satan was an angel of light, alone, through the Word. See, for examples of his statements voyant or“ superior” state ; and it is another thing to have the on this head, pages 13 and 14, of the COMPENDIUM.
spiritual degree in the mind opened. For there are three degrees Speaking on this subject of the supposed identity of the state of the mind, the natural, the spiritual, and the celestial ; sepaof Swedenborg with that of some modern instances of spiritual rated, not by continuity of one into the other, as shade into light, elevation, it is thus remarked by Prof. Bush: "At the same or gross into pure, but by a dis rete distinction, that is, by a distime we are ready to concede, that there is not only a resem- tinct separation according to degrees, as end, cause, and effeci. blance, but an actual and intimate relation, between the states See, under lead of " Discrete and Continuous Degrees,” in tho of the clairvoyants and of Swedenborg. They both rest to such COMPENDIUM, 1795–1814. Now, although Swedenborg affirms a degree on the common laws or potentialities of our nature, that that the man in whom the spiritual degree is open, may como the case of the former inakes that of the latter altogether credi- into angelic wisdom by laying asleep the sensations of the body, and ble. There is in both a species of awakening of an interior spir- by influx from above into the spiritual (principles) of his mind," itual faculty; or, as it is more frequently termed, the opening of yet ho nowhere affirms this of those who have not the spiritual an interior spiritual sense, which doubtless depends upon the op- degree opened. By coming into angelic wisdom, is not ineant eration of a cominon law. At the saine time, it would be emi merely to possess it in the interi rs of the mind, for "a man may nently unjust to overlook the marked distinctions which he hiin be clevated to it, and possess it while be lives in the world; but self lays down between them, and to confound the lower with still he does not come into it till after death.” – D. I.. W.239. the higher inanifestations. It is obvious that Swedenborg recog. Therefore we may conclude, that by coming into angelic wisdom nized an iminense difference between the power with wbich he hy laying asleep the sensations of the body, is meant an exceptivnal was gifted, and that which is developed in the case of clairvoy- experience, by which a man in the world may really see, not ance. He speaks with the knowledge of one who had expe- only spirits, but angels of the Lord, and have intercourse with rienced both; for he tells us that although he was three or four thein, and an understanding of their wisdom. But mote how tines “let into what was virtually the magnetic state, it was particular is Swedenborg in saying that the man in whom the only that he might know the nature of it, whilo liis ordinary spiritual degree is opened, may thus come into such wisdom.
vas incomparably inor elevated, as was plainly required Of course we conclude, and noi merely by his saying it, that no by the ends which were to be answered by it.” And in reference others can. And herein consists the great mistake of the clairw the extreme danger of conversing with spirits, and Sweden- voyants, and of the much boasted " superior condition.” They borg's experience of their falsity, subtlety, and cunning, of have not the spiritual degree of the inind opened. And it is which copious extracts are given in the COMPENDIUM, the Pro- never opened, buit by regeneration from the Lord. These, thereFESSOR concludes thus:
fore, although they may sleep ever so soundly, as to externals, “ Froin all this the grounds will be apparent on which the men either by sell-induced or foreign means, and thereby acquire a of the New Church unanimously refuse to adinit, that Sweden- kind of spiritual sight, yet they can never come into truly spiritborg's ecstatic state, psychologically considered, is to be re- ual and angelic wisdoin. These, therefore, are mere spiritual garded as but a peculiar form or phase of the ordinary Mesmeric naturalists, or abnormal seers, whose state in this respeci is not state, and therefore that his visions are no more to be deemed the near su full as it will be when they sleep the sleep of death, and embidiinent of revealed verities, clothed with the authority of whose wisdom may be judged of by the variety vi souls who do heaven, than those of the Seeress of Provost, or any other lucid thus get fairly out of the body! subject of these mysterious workings of ihe inly awakened Now, herein consists the mighty difference between Swedenspirit. To their estimate he stands before the world in entirely borg and all our modern seers and seeresses. He was not a mere another character. Although they profess not to comprehend clairvoyant, or one abnormally wrought upon, to the partial elethe real intrinsic nature of the effect wrought upon his spirit, to vation of his natural spiritual powers; although he occasionally enable him to hold converse with the spiritual world, yet they fell into states of trance ; nor was he one, who, as sonie now have no hesitation to declare, that they regard it as substantially undoubtedly do, enjoyed but brief and passing, although more or the same as that which distinguished the ancient propbets, when less truly spiritual states; but he was one, who, by an ininense their eyes were opened and they beheld the visions of God.' natural endowment at birth, and by unprecedented advancements The intuitions of clairvoyance they put in entirely another cate-in natural science and philosophy, and by the purity and sanctity gory. Though referable in the first instance to the same inher- of his life, at last came really into the spiritual degree of his mind, ent capability – the same psychical potency — with that on if not into the celestial; and with this qualification, had also his which ihe ecstacies or the propliets rest, yet the conditions under spiritual senses opened, but had the use of his natural senses as which the faculty is developed in the respective cases, puts a the same time, and this for the space of nearly thirty years. As heaven-wide difference between them and also between their a consequence of all this, he had the privilege of a high, conresults." — Bush's Mesmer and Swedenborg," pp. 33, 34. stant, and open angelic intercourse, and to crown the wbule, the
To which we would add, that although in our day there is supereminent advantage of the personal appearance and instrucgetting to be a species of clairvoyance without the aid of a mag- tion of the Lord Himself
. So that he was not, generally speaknetizer, yet it is usually accompanied with the sleep, more or ing, an abnormal phenomenon, being, as he says, let into a state less full, of the bodily selises, and where it is not, is happens designated by being "taken out of the body," only “wo of sometimes in brief and passing glances of spiritual things, yet three tinies," that he might know the nature of it; but he was it is fitful and evanescent, and is by no means to be compared the prepared and appropriate subject of the Lord's illumination, with that constant and abiding experience of Swedenborg, for and of most unparalleled wisdom. When clairvoyance can nearly thirty years, of which the evidence is presented in bis make out a case like this, it will be full in time to compare writings.
notes. But we ask attention to a more radical and philosophical ac- That he had the power of clairvoyance, we do not wish to deny ; count of the inatter. Clairvoyance is nothing but the sight of a his seeing the tire at Stockholm, while he was at Gottenburg, may man's spirit, generally accompanied, indeed, with a correspond be an instance, the groater gifts inny include the lesser, but the ing elevation of the whole man – reason, meniory, imagination, lesser cannot include the greater ; but that this was his ordinary atfection, all the faculties and powers of the spirit. So that it is slate, and that he was nothing more than this, we do deny; he was, sometimes denominated the "superior state.” But it is to be at least, a whole discrete degree, if not two, above il; and be is not, observed, that erery man comes into such a state at death. At for a moment, to be mixed up or confounded with any such nierely least, every good man. And both good and bad, wise and fool- natural phenomena. None can understandingly read his works, ish, all come into the clairvoyant state, that is, into mere spirit- and so mistake his gists and calling. In particular, how perfectly ual sight, and the corresponding clearuess and expansion of inconsistent are his wonderful, connected, and consecutive imfold many of the faculties, as soon as the spirit is released from the ings of the interior contents of the Word, with a faculty like clair. body. This state, then, when it occurs in this world, is not voyance! What power but the Lord's own aid to the under“ superior," only so far as the person is superior who is sub standing of his own Word, could evolve so amazing and systemmilled to it. It is only a partial death - a partial closing up of atic a mystery as the Apocalypse Revealed ? We are sure that the senses of the body, that the spirit may come into that liberty we are right in thus completely discreting his powers from all which it will by entire and natural death. Now then, fools and cominon or merely natural phenomena. And as before observed, philosophers, virtuous and vicions, every grade of humanity, not only discreting Duis powers, but adding to his highly-prepared come into the "superior state” (save the expression !) by pass- condition, the especial presence and illumination of the Lord. ing out of the body. And is it much different, when this state And we have been thus particular in the consideration of his is induced by artinicial, or occurs by abnormal means, in the state, because of the iminense importance of the subject, and bebody? It cannot even be so full and free a state ; for death gives cause of the too prevalent idea, at the present day, of Sweden. entire liberty and expansion, so far as the spirit admits of it, but borg as a mere clairvoyant, not fully eniancipated froin the old in this world, such states are more or less clouded by the bodily theology! He undoubtedly had his imperfections ; we do not organization. And facts abundantly show, that so far from be- wish to claim a godlike infallibility for bim ; and to conclude ing a " superior” state, it is, both theoretically and practically, this long note, while we fully concede, “not only a resemblance, inferior to that of many healthy and well-proportioned minds but an actual and intimate relation, between the states" of some who never make any pretensions to such a state. All its advan- of the higher stages of clairvoyance, and some of the states of tages are, the occasional sight of spirits, and the experience of Swedenburg; and not only this, but between some brief and some things pertaining to the spiritual world, which this peculiar passing intromissions into a truly spiritual state, which some aro and partial enfranchisement of the spiritual powers enable them now beginning to enjoy, as the men of old we are assured did, to bave. But by no means does it admit them to currect views and that abiding and exalted state of our author ; we are still of the moral condition of men or spirits, nor of ininost divine willing to rest ihe whole coutroversy, both as to the sinailarity truths. It is nothing but a natural state, after all. It is spiritual, and the heaven-wide dissimilarity, on the profound and splendid as distinguished froin the exercise of the mere bodily senses, but evidence which shines through thirty volumes, and nearly as not spiritual in respect to tho higher or more interior mental'and many years, of the most transcendent human genius and divine moral states.
illumination. Sure we are, that all the gold of our modern luIn short, it is one thing to have the spiritual sight opened, with Ininaries becomes dim iu ine comparison, and their most fine be usual accompaniments of the comparatively elevated clair- gold is not w be compared to him.
but because he became rebellious, he was cast | me in the world, and who, whilst they lived in the down with his crew, and that thence was hell. world, simply believed those things which are Angels wonder exceedingly that there should be from the Lord in the Word, and faithfully lived such a belief in the Christian world, and still more according to them; and they were heard in heaven that they should know nothing at all concerning speaking things ineffable, as it is said of the angels. heaven, when yet that is the primary of doctrine That such a mind cannot be formed ercept in man. in the church: and because such ignorance pre- The reason is, because all divine influx is from vails, they rejoiced in heart that it had pleased the first principles into last, and by connection with Lord now to reveal to mankind many things re- the last into middle principles, and thus the Lord specting heaven, and also respecting hell, and connects all things of creation, on which account thereby as far as possible to dispel the darkness, also He is called the First and the Last; this too which is daily increasing, because the church has was the reason why He came into the world, and come to its end. Wherefore they wish that I put on a human body, and likewise glorified Himshould assert from their mouths, that in the uni- self therein, that from first principles and at the versal heaven there is not one angel who was so same time from last He may govern the universe, created from the beginning, nor in hell any devil both heaven and the world. That it is agreeable who was created an angel of light and cast down: to the law of divine order, that all things from ultibut that all, both in heaven and in hell, are from mates should return to the first principle from which the human race; in heaven those who lived in the they are derived ; this may be seen from every thing world in heavenly love and faith, in hell those who created in the world; for seed is the first principle lived in infernal love and faith. Also that hell in of a tree: this latter rising out of the earth from the whole complex is what is called the devil and the former, growing into branches, blossoming, satan ; that hell which is to the back, where are producing fruits, and storing up seed in them, rethose who are called evil genii, is called the devil, turns thus to the principle from which it was deand that hell which is in front, where are those rived; the case is the same with every shrub, plant who are called evil spirits, satan. — H. H. 311. and flower. The seed also is the first principle of
988. That no angel could exist, except from a an animal; this is formed for the birth either in man born in the world, and that this is according the matrice or in the egg, afterwards it grows and to divine order, will be seen from the following becomes a like animal, and also, when it comes to considerations : 1. That in man there is an an- maturity, it has seed in itself; thus every thing in gelic mind. 2. That such a mind cannot be formed the animal kingdom, as well as every thing in the except in man. 3. Neither can it be procreated, vegetable, rises from its first principle to the last, and by procreations be multiplied. 4. That spirits and from the last rises again to the first from which and angels hence derive the capacity of subsisting it was derived. The case is similar in man, but and living to eternity. 5. And of being adjoined and with the difference, that the first principle of an conjoined to the human race. 6. Whereby heaven animal and a vegetable is natural, and that there. can exist, which was the end of creation. That in fore, when it returns to its first principle, it relapses man there is an angelic mind. It is a thing known into nature; whereas the first principle of man is in the Christian world, that man is born for heaven, spiritual, like to his soul, receptible of the divine and that also, if he lives well, he will come into love and the divine wisdom; this, separated from heaven, and be there consociated with the angels, the body, lapsing into nature must needs return to as one of them; likewise that a soul or mind of the Lord, from whom it has life. Other types of such a quality has been given to him, and which is this fact exist also in both kingdoms, the vegetato live forever, and that that mind, viewed in itself, ble and the animal ; in the vegetable from their is wisdom from the Lord grounded in love to Him, resuscitation out of ashes, and in the animal from and that the angels have also a like mind; hence the metamorphosis of worms into chrysalises and it is evident, that in man there is an angelic mind: butterflies. T'hat an angelic mind cannot be proadd to this, that that mind is the man himself, for created, and by procreations, multiplied, except in every man is a man by virtue of that mind, and man. He who is acquainted with the quality of such a man as that mind is; the body with which substances in the spiritual world, and with the rethat mind is clothed and encompassed in the spective quality of matters in the natural world, world, in itself is not a man, for the body cannot may easily see that there is not given any procre. enjoy wisdom from the Lord and love Him from ation of angelic minds, except in those and from itself, but from its mind, for also it is separated those who inhabit the earth, the ultimate work of and rejected when the mind is about to depart and creation; but whereas it is unknown what the become an angel. The reason why then also man quality of substances in' the spiritual world is in comes into angelic wisdom, is, because the superior respect to matters in the natural world, it shali degrees of the life of his mind are opened; for now be declared: substances in the spiritnal world every man has three degrees of life; the lowest appear as if they were material, but still they are degree is natural, and man is in it during his abode not so, and inasmuch as they are not material, in the world ; the second degree is spiritual, and therefore they are not constant, being correspond in that degree is every angel in the interior heav-ences of the affections of the angels, and being ens; the third degree is celestial, in which is every permanent with the affections of the angels, anii angel in the superior heavens, and man is an angel disappearing with them ; similar would have been in proportion as the two superior degrees are the case with the angels if they had been created opened in him in the world by wisdom from the there; but moreover with the angels there is not Lord, and by love to him ; nevertheless he does given, neither can be given, procreation and thence not know in the world that those degrees are multiplication, except what is spiritual, which is opened, until he is separated from the first degree that of wisdom and love, such also as is that of the which is natural, and the separation is effected by souls of nien, who are generated anew or regenthe death of the body. That he is then wise as an erated; but in the natural world there are matters, angel, although not in the world, it has been given by which and from which procreations and afterinc both to see and hear; there were seen in the wards forinations can be effected, thus multiplicaheavens several of each sex, who were known to tions of men and thence of angels. That spirits
and angels hence derive a capacity of subsisting and sand ways, yea, the instruction should be most per living forever. The reason is, because an angel fect, still the truths of faith with them would enter and a spirit, in consequence of being first born a no farther than into the memory, and would not man in the world, derives subsistence: for he de- penetrate into the affection, which is of the heart; rives from the inmost principles of nature a me- wherefore also the truths of their memory are disdiuin with himself between what is spiritual and sipated, and become no truths in another life. what is natural, by which he is bounded to sub- A. C. 2589, 2590. sistence and permanence, having relation by the 991. There are among gentiles, as among Chrislatter to those things which are in nature, and tians, both wise and simple; that I might be inhaving also a principle corresponding to those structed as to their quality, it has been given me things : hereby also spirits and angels can be ad- to speak with both, sometimes for hours and days : joined and conjoined to the human race; for there but at this day there are no such wise ones as in is conjunction, and where conjunction is there ancient times, especially in the ancient church, must be also a medium : that there is such a me- which was diffused over a great part of Asia, from dium, the angels know, but whereas it is from the which religion emanated to many nations. That I inmost principles of nature, and the expressions might know what they were, it has been granted of all languages are from its ultimates, it can only ine to have familiar conversation with some of be described by things abstracted. From these them. There was a certain one with me, who forconsiderations it now follows, that the angelic merly was among the wiser ones, and thence also heaven, which was the end of creation, no otherwise known in the learned world, with whom I coneristed, thus that the human race is its seminary versed on various subjects; it was given me to and supply. – D. W. 8.
believe that it was Cicero. And because I knew
that he was a wise man, I conversed with him conConcerning the Heathen, and other Nations cerning wisdom, concerning intelligence, concernand People out of the Church, in Heaven. ing order, concerning the Word, and lastly con
989. It is a common opinion, that they who are cerning the Lord. Concerning wisdom he said, born out of the Church, and who are called Pagans that no other wisdom is given than that which is and Gentiles, cannot be saved, by reason that they of life, and that wisdom cannot be predicated of have not the Word, and thus are ignorant of the any thing else. Concerning intelligence, that it is Lord, without whom there is no salvation. But from wisdom. Concerning order, that order is still, that these also are saved, may be known from from the Supreme God, and that to live in that this alone, that the mercy of the Lord is universal, order is to be wise and intelligent. As to the that is, extends to every individual man; that they Word, when I read to him something from the are equally born men, as those who are within the propheticals, he was exceedingly delighted, esChurch, who are comparatively few, and that it is pecially with this, that each of the mames and no fault of theirs that they are ignorant of the each of the words signified interior things, wonderLord. What, therefore, their state and lot is in ing greatly that the learned at this day are not dethe other life, by the Divine mercy of the Lord, lighted with such study. I perceived manifestly was made known to me.
that the interiors of his thought or mind were 990. I have been instructed by many things, that open: he said that he could not be present, because the Gentiles who have led a noral life, and have he perceived something more holy than he could been obedient, and have lived in mutual charity, bear, for he was so affected interiorly, At length and have received according to their religious I spoke with him concerning the Lord, saying that (belief,] somewhat like conscience, are accepted in He was born a Man, but conceived of God, and another life, and are there instructed by the angels that he put off the maternal haman, and put on a with the utmost care in the goods and truths of Divine Human, and that it is He who governs the faith.
When they are instructed, they behave universe. To this he replied, that he knew sevthemselves modestly, intelligently, and wisely, and eral things respecting the Lord, and perceived in eisily receive and imbibe, for they have formed to his way, that if mankind was to be saved, it could themselves no principles contrary to the truths of not have been otherwise effected. In the mean faith, which are to be dispersed, still less scandals time some bad Christians infused various scandals; against the Lord, as is the case with many Chris- but he did not regard them, saying that it was not tians who have led a life of evil; moreover, such strange, because in the life of the body they had Gentiles hold no hatred towards others, do not re- imbibed unbecoming ideas on the subject, and venge injuries, nor weave cunning stratagems and that, until such ideas were dispersed, they could artifices, yea, they wish well to Christians, although not admit things which confirm, as those do who Christians on their part despise them, and even do are in ignorance. H. H. 322. them injury to the utmost of their power; but 992. But as to what concerns the gentiles of the these are delivered by the Lord from their unier- present day, they are not so wise, but most of them) cifulness, and are protected. For with respect to are simple in heart; yet still those of them who Christians and Gentiles in another life, the case have lived in mutual charity receive wisdom in the is this ; Christians, who have acknowledged the other life: of whom it is allowed to adduce an extruths of faith, and at the same time have led a life ample or two. When I read the xvii, and xviii. of good, are accepted before Gentiles, but such chapters of Judges, concerning Micah, that the Christians at this day are few in number; whereas sons of Dan took away his graven image, the TerGentiles, who have lived in obedience and mutual aphim, and the Levite, then there was a spirit from charity, are accepted before Christians who have the gentiles present, who in the life of the body not led a good life. For all persons, throughout had adored a graven image: when he attentively the universe are, of the mercy of the Lord, ac- heard what was done to Micah, and in what grief cepted and saved, who have lived in good, good he was on account of his graven image, which the itself being that which receives truth, and the good Danites took away, he also was so much grieved of life being the very ground of the seed, that is, that he scarcely knew what to think, by reason of of truth; evil of life never receives it; although interior grief: this grief was perceived, and at the they who are in evil should be instructed a thou- same time was perceived the innocence in all his
affections. Christian spirits also were present, and instructing them thus, “ If I am good, from what they observed, and wondered that the worshipper is good I can know the things that are true, and of a graven image should be moved with so great what I do not know, I can receive." — A. C. 2599. affection of mercy and of innocence. Afterwards. 996. There are gentiles, who, when they lived good spirits spoke with him, saying, that a graven in the world, knew both from conversation and reimage should not be worshipped, and that he could port, that Christians lead bad lives, as in adultery, understand this because he was a man; but that, in hatred, in quarrelling, in drunkenness, and the separate from a graven image, he ought to think like, which they abhorred, because such things are of God the Creator and Governor of the universal contrary to their religion. These in the other life heaven and the universal earth, and that that God are more afraid than others of receiving the truths was the Lord. When this was said, it was given of faith ; but they are instructed by angels, that to perceive the interior affection of his adoration, the Christian doctrine, and the faith itself, teaches which was communicated to ine, and was much altogether otherwise, yet that Christians live less more holy than with Christians. From which it according to their doctrinals than the gentiles. may be manifest, that the gentiles come into When they perceive these things, they receive the heaven more easily than Christians at this day, ac- truths of faith, and adore the Lord, but more tarcording to the words of the Lord in Luke: “Then dily. — H. H. 325. shall they come from the east and the west, and from the north and the south, and shall sit down in
Infants in Heaven. the kingdom of God. And lo, there are last who 997. It is the belief of some, that only the inshall be first, and there are first who shall be last," fants who are born within the church come into xiii. 29, 30. For in the state in which that spirit heaven, but not those who are born out of the was, he could be imbued with all things of faith, church; because, they say, the infants within the and receive them with interior affection; there was church are baptized, and by baptism initiated into with him the mercy which is of love, and in his the faith of the church: but they do not know, ignorance there was innocence; and when these that no one has heaven or faith by baptism; for are present, all things of faith are received as it baptism is only for a sign and memorial that man were spontaneously, and this with joy. He was is to be regenerated, and that he can be regenerafterwards received among the angels. — H. H. ated who is born within the church, since there is 324.
the Word, where are the divine truths by which 993. It is common for gentiles who have adored regeneration is effected, and there the Lord is any god under an image or statue, or any graven known, from whom regeneration is. · Let them thing, when they come into the other life, to be in- know, therefore, that every infant, wheresoever he troduced to some who are in the place of their is born, whether within the church or out of it, gods or idols, in order that they may put away whether of pious parents or of impious, when he their fantasies; and when they have been with dies is received by the Lord, and is educated in them for some days, they are removed thence. heaven, and according to divine order is taught Those who have adored men, are also sometimes and imbued with the affections of good, and by introduced to them, or to others in the place of them with the knowledges of truth; and afterthem; as many of the Jews, to Abraham, Jacob, wards, as he is perfected in intelligence and wisMoses, and David: but whon they perceive that dom, he is introduced into heaven, and becomes an they are men like others, and that they cannot af- angel. Every one who thinks from reason, may ford any aid, they are ashamed, and are carried to know that no one is born for hell, but all for their own places, according to their lives. Among heaven, and that man himself is in fault, that he the gentiles in heaven, the Africans are most be- comes into hell; but that infants can as yet be in loved, for they receive the goods and truths of no fault. heaven more easily than others : they wish es- 998. Infants who die, are equally infants in the pecially to be called obedient, but not faithful ; other life: they have a like infantile mind, a like they say that Christians, because they have the innocence in ignorance, and a like tenderness in doctrine of faith, may be called faithful
, but not all things; they are only in the rudiments of the they, unless they receive it, or, as they say, are able capacity of becoming angels; for infants are not to receive it. H. H. 326.
angels, but they become angels. For every one 994. I heard a kind of sonorous choir, but denser who goes out of the world, is in a like state of his than usual, and from the sound I knew that it con- own life; an infant in the state of an infant, a child sisted of Gentiles; it was told me by the angels, in the state of a child ; a youth, a man, an old maj that they were Gentiles who had been resuscitated in the state of a youth, of a man, and of an old three or four days before; the choir, or chorus, man: but the state of each one is afterwards was heard for several hours, and it was perceiv- changed. But the state of infants exceeds the able, even during that short time while they were state of all others in this, that they are in innoheard, that they were more and more perfected ; cence, and that evil from actual life is not yet being much surprised at this, I was told, that they rooted in them; innocence also is such, that all can be initiated into choirs, thus into harınony and things of heaven may be implanted in it, for innoagreement, in the space of a single night, whereas cence is the receptacle of the truth of faith and of very many Christians can scarcely be in thirty the good of love. years. — A. C. 2595.
999. The state of infants in the other life is 995. There was also another among the Gen- much better than the state of infants in the world, tiles, who had lived in the good of charity, and for they are not clothed with an earthly body, but when he heard the Christian spirits reasoning with a like body as the angels. The earthly body concerning what was to be believed, (spirits in itself is heavy; it does not receive its first senreason together much more fully and acutely than sations and first motions from the interior or spiritmen do, especially about goods and truths, because ual world, but from the exterior or natural world ; these things appertain to another life,) he wondered therefore infants in the world must learn to walk, at their disputes, and said that he did not wish to to move their limbs, and to speak, yea, their hear them, for that they reasoned from fallacies, senses, as seeing and hearing, must be opened by nise. It is otherwise with infants in the other life; sepulchre, but not at the same time the idea of the because these are spirits, they act immediately ac- Lord, except so remotely that it was scarcely percording to their interiors: they walk without prac-ceived that it was the Lord, only as it were at a tice; they speak also, but at first from general distance, because in the idea of a sepulchre there affections, not yet so well distinguished into ideas is something funereal, which they thus removed. of thoughts; but in a short time they are initiated Afterwards they cautiously admitted into the sepa Iso into these, and this because their exteriors are ulchre something atmospherical, appearing still as homogeneous with their interiors,
thin watery, by which they signified, also by a be1000. Infants, as soon as they are raised up, coming removal, spiritual life in baptism. Afterwhich takes place soon after their decease, are wards I saw represented by them the descent of taken into heaven, and delivered to angels who are the Lord to the bound, and his ascent with the of the female sex, who in the life of the body ten- bound into heaven, and this with incomparable derly loved infants, and at the same time loved prudence and piety; and, what was infantile, they God: these, because in the world they loved all let down small chords, almost invisible, very soft infants from a sort of maternal tenderness, receive and tender, by which they raised up the Lord in them as their own, and the infants also, from an his ascent ; always in a holy fear, lest any thing innate disposition, love them as their own mothers. in the representative should border upon any thing There are as many infants with each one, as she in which there was not the spiritnal celestial : bedesires from a spiritual parental affection. This sides other representatives in which they are, and heaven appears in front over against the forehead, by which they are brought into the knowledges of directly in the line or radius in which the angels truth and the affections of good, as by plays suitalook to the Lord : the situation of that heaven is ble to the minds of infants. there, because all infants are under the immediate 1004. How tender their understanding is, was auspices of the Lord; also the heaven of inno- also shown. When I prayed the Lord's prayer, cence, which is the third heaven, flows in with and they then flowed from their intellectual into them.
the ideas of my thought, it was perceived that 1001. Infants are of different dispositions ; some their influx was so tender and soft, as to be almost are of the disposition of the spiritual angels, and of affection alone; and at the same time it was some of the disposition of the celestial angels: then observed, that their intellectual was open even the infants who are of a celestial disposition ap- from the Lord, for what proceeded from them was pear in that heaven to the right; those who are of like something transfluent. The Lord also flows a spiritual disposition appear to the left. All in- into the ideas of infants chiefly from the inmosts, fants, in the Greatest Man, which is heaven, are for nothing closes those ideas, as with adults, no in the province of the eyes; those in the province false principles obstructing the understanding of of the left eye, who are of a spiritual disposition, truth, nor any life of evil obstructing the reception and those in the province of the right eye, who are of good, and thus the reception of wisdom. From of a celestial disposition; and this because the these things it may be inanifest, that infants do not Lord appears to the angels who are in the spiritual come instantly after death into an angelic state, kingdom before the left eye, and to those who are but that they are successively introduced by the in the celestial kingdom before the right eye. knowledges of good and truth, and this according From this fact, that infants are in the province of to all heavenly order; for the very least things of the eyes in the Greatest Man or' heaven, it is also their disposition are known to the Lord, wherefore, evident that infants are under the immediate sight according to all and each of the movements of and auspices of the Lord.
their inclination, they are led to receive the truths 1002. How infants are educated in heaven, shall of good and the goods of truth. also be told in few words. From their tutoress 1005. How all things are insinuated into them they learn to speak; their first speech is merely a by delightful and pleasant things, which are suited sound of affection, which by degrees becomes to their genius, has been also shown to me; for it more distinct, as the ideas of thought enter; for was given me to see infants handsomely clothed, the ideas of thought from the affections constitute having around the breast garlands of flowers, reall angelic speech. Into their affections, which all splendent with the most beautiful and heavenly proceed from innocence, are first insinuated such colors, and likewise around their tender arms. things as appear before their eyes, and are delight- Once it was also given me to see infants with their ful; and as these things are from a spiritual ori- tutoresses, together with virgins, in a paradisiacal gin, the things of heaven flow into them at the garden beautifully adorned, not so much with trees same time, by which their interiors are opened, as with laurel espaliers, and thus porticoes with and thus they are daily perfected. After this first paths conducting towards the interior parts; the age is past, they are transferred into another infants themselves were then clothed in like manheaven, where they are instructed by masters; and ner, and when they entered, the flowers above the
entrance glittered most joyfully. Hence it may 1003. Infants are instructed principally by rep- be manifest what delights they have, and also that resentatives adequate to their capacities, the beauty by things pleasant and delightful they are introof which, and at the same time the fulness of wis- duced into the goods of innocence and charity, dom from within, exceed all belief; thus by de- which goods are by those things continually insingrees is insinuated into them intelligence, which uated into them from the Lord. derives its soul from good. It is here allowed to 1006. It was shown me, by a mode of communimention two representatives which it was granted cation familiar in the other life, what the ideas of me to see, from which it may be concluded as to infants are when they see any objects; they were the rest. First, they represented the Lord rising as if each and every object were alive; whence in from the sepulchre, and at the same time the uni- every idea of their thought there is life. And it tion of his Human with the Divine ; which was was perceived, that infants on earth have nearly done in a manner so wise as to exceed all human the same ideas when they are in their little plays, wisdom, and at the same time in an innocent in- for as yet they have not reflection, such as adults fantile manner. They also presented the idea of a have, as to what is inanimate.