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 delight of affection, casts himself into evil, then a hell is opened which is in such evil; for according 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 related 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 of 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, impeachment 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.

fifteen years I have manifestly perceived, that I did not think and will any thing from myself, also, that all evil and false flowed in from infernal societies, 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 froin the Lord, and saw and perceived illustration; and that, by influence from the Lord, I perceived 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 further been given me to say, that now I know that I live, and before not so. From these considerations 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 perception 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 persons, namely, about possessions, about the acquirement 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 proportion I was removed from consort with the angels. 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 manifest 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 ill that spiritual idea was dissipated, and became as none. A. C. 6210.

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 their 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 flowed in from hell. The case is similar with 1565. It is known from the Word, that there was many, who believe and insist that life is in them an influx from the spiritual world, and from heaven, as their own. It sometimes, also, comes to pass, into the prophets, partly by dreams, partly by that the societies with which they are connected visions, and partly by speech; and also with some are separated from them, and when this is the case, into the speech itself, and into the very gestures, they cannot think, nor will, nor speak, nor act, but thus into those things which are of the body; and lie like little new-born infants; but as soon as that then they did not speak from themselves, nor they are remitted into their societies, they revive: act from themselves, but from the spirits which for every one, both man, and spirit, and angel, then occupied their body: some on such occasions as to his affections and consequent thoughts, is behaved themselves like insane persons, as Saul in connected with societies, and acts in unity with that he lay naked, others in that they wounded them; hence it is, that all are known, as to their themselves, others in putting horns on themselves, quality, from the societies in which they are. not to mention several similar circumstances. From these considerations it is evident, that the quality of life flows in to them from without. As to what concerns myself, I can testify, that for

How it was with Influx into the Prophets,

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

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.

whole night possessed by spirits, who so occupied sweep of this general river of heaven, which is my corporeal parts, that I had only a very obscure composed solely of affections thus flowing, and sensation, that it was my own body. From that affecting every particular, so that no one can esstate, in which I was during the night until morn- cape beyond the bounds of affection. In the 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 existed. There have been spirits appointed to this use, 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 influx was not into the thought and the will, but was only a discourse which came to their hearing. -A. Č. 6212.

How Influx passes into Man.

1566. The influx of the Lord Himself with man is into 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 temples 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 region corresponds to wisdom. All the speech of angels with man enters by those ways into his thoughts.-H. H. 251.

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 roughly, as it were, whence it is that such various, irregular and incoherent promptings appear in exteriors, as if made up of pure activity, though they are still directed by the general sphere, according to reception and state in every one. Inasmuch as these influences thus resemble, as it were, an atmospheric 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 influx 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.

1567. There is an influx of the Lord through heaven, just as there is an influx of the soul 1573. There are three degrees of the intellectuthrough the body; the body indeed speaks and al faculty in man, his lowest being the scientific, acts, and also feels something from influx, but his middle the rational, and his highest the intelstill the body does nothing from itself as of itself, lectual, strictly so called. These are so perfectly but is acted upon; that such is the nature of all distinct from each other, that they ought never to be influx of the Lord through heaven into man, has confounded; and yet man is ignorant of their difbeen given me to know from much experience.—ference, because he places life only in the sensual 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.

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 scientific, 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 1569. It was shown me to the life and to the by influx into his rational faculty, and through sense how the case is with influx, that it is, as it that into the scientific principle of his memory, were, a river of general affections, or rivers un- whence comes the life of the senses of sight, ceasingly flowing; or it is a general affection hearing, &c. This is true influx, and this is the flowing as if it were a continual stream, and vary-real mode by which the soul communicates with ing itself in a wonderful manner. It resembles the body. Without the influx of the life of the Lord an atmospheric stream, and all who are in that river, or in those rivers, are affected each according to his peculiar genius, for it is in this manner received, 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 lungs; thus it is with all and each within the

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 regular order, it would be impossible for him to possess 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 organization, and hence confers on

tensely, then the evil are rejected. The cause of these things are the following. When the divine principle proceeding from the Lord flows in remissly, 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 presented to view in the light; wherefore, they who are in good from a spiritual origin are then separated 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 goods with the evils are dissipated, inasmuch as they are not goods in themselves, but evils, and evils cannot sustain the influx of the divine principle; 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 derived; whence they come into grief, anguish, and torment, and, in consequence 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 evil 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.

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 the subject. The truth which proceeds immediately from the Lord, inasmuch 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 successive, by which as mediums the divine truth immediately 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 innocent and wise: hence they are continued successively 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 principles 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 common, thus grosser and more obscure, and it becomes 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 principles are held together in their order and con1585. As to what concerns the influx of ce- nection. That this is the case, may also in some lestial good from the Lord, and its reception, it is measure be manifest from a maxim not unknown to be known that the voluntary of man receives to the learned in the world, that there is only one good, and his intellectual receives truth, and that substance, which is a substance, and that all other the intellectual cannot in any wise receive truth, thing are formations thence; and that in the forso as to appropriate it, unless at the same time mations that one only substance rules, not only the voluntary receives good, and so also the re- as the form, but also as the non-form, as in its origiverse; for the one flows thus into the other and nal; unless this were the case, the thing formed disposes the other to receive: intellectual things could not in any wise subsist and act: but these may be compared to forms which are continually things are said for the intelligent. — A. C. 7270. varying, and voluntary things to the harmonies resulting from the variation; consequently truths Influx into the sensual Lumen, and Elevation may be compared to variations, and goods to the delights thence; and whereas this also is eminently 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.

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 heaven, 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.

therefrom.

1587. The interiors of man are distinct according to degrees by derivations, lights also are according 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

me to discern by my much experience; and it which truth would manifest itself from itself, if was observed, that as often as I sunk down into man lived in love to the Lord and in love towards this lumen, so often falses and evils of several the neighbor, is manifest not only from those kinds presented themselves, yea also scandals things which exist in heaven, but also from those against celestial and Divine things, and moreover which exist in inferior nature; from these latter what was filthy and defiled: the reason is, because things which exist in inferior nature, because they this lumen prevails in the hells, and the hells are open to view, it is allowable to adduce some thereby principally flow in with man. When man things in the way of illustration. The brute aniis in this lumen, his thought is almost in a like mals are impelled to action no otherwise than by lumen with his external sight, and is then almost loves and the affections thereof, into which they in the body. Men, who are in this lumen, are to are created, and afterwards are born; for every be called SENSUAL, for they do not think beyond animal is carried whither his affection and love the sensual things of the body; the things beyond draws; and this being the case, they are also in all those, they neither perceive nor believe, they only the scientifics which are at all proper to that love; believe what they see and touch. In this lumen for they know from a love which bears some reare they, who have not at all cultivated things semblance to conjugial love, how to copulate, cattle interior, living in the neglect and contempt of all in one way, and birds in another; birds know how things which are rational and spiritual; and in to build their nests, how to lay their eggs, and that lumen are especially the covetous, and adul- brood upon them, how to hatch their young, and terers, also they who have lived in mere pleasures how to nourish them, and these things without any and in dishonorable ease. Hence these latter instruction, merely from the love which bears some think what is filthy and often what is scandalous resemblance to conjugial, and from love towards 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 into a tranquil state, and into a sort of heavenly blessedness; hence also they concluded concerning the immortality of the soul. Man is capable 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 interior 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 experience, because 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.

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 intelligence; for he is capable of thinking concerning the Lord, and of being conjoined to Him by love, 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 is born into ignorance of all such things; and because this is so, it is provided that he may afterwards 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 governs heaven and earth; also that no one lives from himself except the Lord, consequently that the all of life flows in, good of life from the Lord, and evil of life from hell. 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 appropriated 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 intranquillities. Spirits who are willing to govern them