0. SPIRITUAL EXPERIENCES
[This is the first section of threshold materials clearly belonging to Spiritual Experiences, extracted from The Word of the Old Testament Explained]*
* See also the Preface to Experientiae Spirituales under the heading "Additional 'Diary' Materials," as well as the Preface to VOLUME I of the same under the heading "The indented paragraphs in Codices 59-52."
317. ....
(These things were written in the presence of saints who were confessing their iniquity. I was told at the time that they were so completely in the heavens that they were in God's Kingdom, praising Jehovah God together.) Whether these words should be inserted will be seen later.
459. These words [Gen. 24:2-9] make it quite clear now that this precept was such a very strict legal and religious obligation that if their descendants should fail to observe it, they would entirely nullify every promise and blessing given to Abraham and Isaac. Certainly, they would not possess the land of Canaan, much less have the Messiah born from their lineage; consequently they would be outside the Kingdom of God.
Since the hope and the actual attainment of that promise and blessing depended on their keeping this precept most sacred thereafter, it is no wonder that everyone was commanded to enter into marriages within their
1. own families or stock. But how the Jews later observed it will appear from their history.
That this precept was a matter of the strictest law was, as said, solely on account of the Messiah. He was the seed in which Abraham and Isaac and Jacob, and all their descendants, as well as all the nations of the whole world, would be blessed [Gen. 18:18, 22:18], as so very often said above.
Now this stem, from which the Messiah was to come, was later called the stem of David. And being a root and stem, it was likened to a tree into which the descendants of Abraham and Isaac would be ingrafted as branches. So there would surely come forth a tree like the one which had been in the midst of the Paradise at the first creation, called the tree of life.
Now to insure that those branches, and thus the whole tree, would not be spurious, but legitimate, like the one in the Paradise of old from which Adam was cast out lest he touch it [Gen.] 3:22, they had to observe most strictly the law limiting marriages only to the closest relatives. This was the reason why the Jewish and Israelitish people were so severely forbidden to marry Canaanites and strangers. For in that people the Messiah willed to bring back, and thus to create anew, not only the Tree of life, but also the whole Paradise. The tribes of Israel would be like the trees of that Paradise, but the tribe of Judah, the Tree of Life Itself in their midst. This could never have been accomplished without marriages from closest relatives.
2. (These words, together with those above starting with verse 41, were said to me verbally, and practically announced, and in fact by little children who were with me at the time and even spoke through my mouth, and also guided my very hand.)
[Marriage; Little child (Infant); Hand]
475. But what the Kingdom of God will be like is evident from the writings of the Divine Word. Its deepest level of meaning contains nothing else but what regards the Kingdom of the Messiah. Here I will only mention that when the higher path is opened up in anyone's mind, the Kingdom of God comes to view, and one sees what it is like. For there are in everyone two passages leading to the understanding part of the mind. One is from the world through the outer senses; the other is directly from Heaven, through the highest mind specifically termed the Soul. The latter is to be called the higher or inward way, but the other the lower or outward way.
The higher path, through the soul, is quite unknown to the human race; for ever since Adam himself after his fall, it has been closed in all who have not been admitted into the Kingdom of God itself while living on earth. It has lain open only to those who have been introduced, as many were
in the earliest times who spoke with the Messiah Himself - such as Abraham, Isaac, and others told of here and there in the Divine Word itself.
If, therefore, it should be described at this day what the Kingdom of God is like, it would transcend all human belief, especially for those who acknowledge nothing but the kingdom of the world, that is, the world. Those blinded by the love for it and for themselves, acquire wisdom by the outer senses alone. At merely hearing that there is in man a way opening to heaven other than the way through their senses, which are called external, they would reject this as fable.
3. For this reason, in such people the higher way directly into heaven cannot be opened until those loves, for the world and for self, have been dispelled, and only the love of the Messiah, and of His Kingdom, takes their place. Nor can this path ever be opened by anyone who is in the Heavens except the Messiah Alone, to one whom He sees fit to admit to Himself, or into His Kingdom. Then for the first time they can behold what His Kingdom is like.
To tell it in a few words, it means that one is allowed to hear and to speak with those who are in Heaven, in fact, with heavenly spirits, with saints who died long ago, even with Abraham himself, Isaac, and Jacob, and through them, indirectly, as well as even directly if such boundless grace be granted, with the Messiah Himself - indeed, even to see Him. The speech itself is entirely like speech with companions on earth, but coming down so clear from Heaven, from above, from every direction, far and near, as well as from within, that it is heard in the same way as speech of the mouth, but so that none of the bystanders hears or perceives any of it. This is the case even in an actual group, whether consisting of many persons or few. And every such individual hears it in their own native language.
The eyesight also is like ordinary sight, but unless one is admitted into the [very] inward heaven, one sees only symbolic displays, especially when the eyes are closed, and above all in a state midway between waking and sleeping. One sees them as clearly as we see with our eyes at midday. This happens as often as the Messiah sees fit to grant anyone to behold it.
As well as by hearing, sight and speech, their presence is made known - not vaguely, but clearly - by touch. What the Kingdom of God is like, therefore, is plainly discerned at such a time by the senses just mentioned, to a degree that no one could believe such immense happiness could ever exist.
But lest these accounts be rejected as fables, I can testify sacredly that the Messiah Himself, Savior of the World, Jesus the Nazarene, has introduced me into that Kingdom, and I have spoken there with heavenly guardian angels, spirits, dead people who have risen again, even with those who called themselves Abraham, Isaac, Jacob, Esau, Rebekah, Moses, Aaron, and the Apostles, especially Paul and James. This has gone on now over a period of eight months almost uninterruptedly [see 8 below], except on my journey from London to Sweden, and continued while I have been writing these things which now come out in public. In fact, they themselves, or else their angels and others, brought in the very words from closest by.
Hence you may now realize that there is a Kingdom of God, and, from what is to be said later here and there, what it is like. This only I am prompted to add, that somehow I have been introduced into Heaven itself, not only with my mind, but almost my whole body, that is, my bodily sensation, and this when I was completely awake. This might strike everyone as so strange that they cannot help calling it into question. But because I have seen, heard, and experienced it with the very senses of my body, I cannot help affirming it now, upon Divine consent, and testify to it.
(Those words written about me, I cannot yet affirm so strongly as to be able to swear to them by God; for I cannot be sure whether every single word of the description is right and accurate enough to entirely agree with the facts. Therefore, they must be amended at some other time, if God sees fit, so that I am really satisfied that the words I am speaking are entirely true.)
[Speak, Speech; See, Vision]
541. Now as for the Kingdom of God described here and above from the Divine Word, and to be further described below, let me say the following.
In order that everyone may believe that it will be such as described, I would like to make it known to them that it has been shown me several times. This first happened during a quiet sleep, but later in broad daylight when I was awake and able to discern it most clearly with my very senses. I actually saw how Angels, from Jehovah, the Only-begotten Son of God, descended and ascended as if by a ladder, conveying their own voice from on high through ever repeating voices, right to my ear.
Then also I could see how countless heavenly Spirits together, among them also saints who had died, were associated together so as to form one body, as if they were one person, and how they streamed in so harmoniously that not even the least discord could be felt. And this reached my very senses as clearly as objects normally reach the external senses, together with a clear voice and announcement, as if by one person, saying that this was an effigy of the Kingdom of God itself.
The sweet pleasantness and deep happiness I felt resulting from this was so great that I cannot express it in words. In a manner indescribable, it deeply penetrated my tissues and innermost marrows, and stirred them.
Because the Messiah in His infinite mercy and grace has granted me, His most unworthy servant of all, plainly to see this effigy on several occasions - but so often to experience those feelings of sweet happiness during the past two years that I will refrain from numbering the times - therefore I cannot keep from testifying to this.
[Angel; Heaven; Happiness; Harmony; Inflow; Kingdom; Ladder; One (Union)]
943. Yet who will believe it that human minds, and thus people in the whole world, are controlled entirely at the Messiah's will, by means of spirits; and that human minds, consequently the human beings themselves, are mere instruments?
But to the end that everyone may believe this, I can earnestly declare by God that I have experienced it so clearly that I am sure there could not be a clearer sensation in these matters. This has lasted now for a period of almost eight months [see 8a below]. During this time, by the Divine Grace of the Messiah, my mind has been governed by spirits of His heaven, with whom I have spoken throughout that entire period by day, almost without interruption.
At such times, these spirits streamed into my mind, bringing spiritual light together with the mental images themselves and the least points of thought, and even the actual words themselves, which no bystander was able to hear. Their inflow was so plain that I knew I was not thinking anything at all, not the least thing, that was not thus consciously streaming in. I could not produce even one idea by my own effort, even though I was conceded the appearance that I could. Yet all the while, during a period of five months, I was going around as before with friends in my country and with others socially, and no one noticed that such a heavenly association existed.
Just as they did into my intellect, spirits also streamed into my will and into my very actions. I was led wherever they pleased - through roads and streets, to an inn, and all around - to the point that I was just like a mere passive instrument. So perceptibly did they control the very movements of my feet, arms, head, eyes, and bodily joints, during conversations, according to the pleasure of the Messiah Himself, that the Spirits of His Heaven, who likewise by their own confession were controlled as passive instruments by the Messiah, were amazed themselves that I scarcely strayed by a footstep. This happened in the same way as when one is driven along by a plainly felt power.
Through all this, by the Divine grace of the Messiah, I have learned most clearly that all human thought, will and action is guided by the Messiah Alone, according to His will. Some of His Servants, from pure mercy and grace, He leads by means of His heavenly Spirits; and some He leads by permission, through other spirits who are not heavenly, all depending on each person's life.
(See whether it will be allowed to insert the above when the time comes for printing.)
[Action; Angel; Think; Go around (Associate); Body; Step; Spirit; Will]
967. Uninterrupted and constant are the feelings that govern our mind devoted to understanding, and, in fact, all its thoughts and mental images, right down to the least details in the mental images. And so constant are the changes of the feelings, that they perform unceasing spiralling movements having now a wider, now a narrower range, going to almost opposite extremes, or from falsities to truths themselves. The wider the range is, the more perfect and thus the happier is the state when one is governed by the Messiah. And this all happens in such an amazing way that it is most difficult to describe even in general terms.
I have experienced this, by the Divine mercy and grace of the Messiah, so strongly that I can declare and testify from actual, most lucid experience, that it is nothing else but feelings that govern all thoughts, and that without them, there is no life of the understanding, and consequently no understanding.
If I were to tell everything that I have been allowed by the Divine mercy and grace of the Messiah to learn from actual experience, as well as from regular conversations with heavenly beings and thus from living proof during a period of several months, about feelings of every kind (both those that govern our mind devoted to understanding and its will, and those that govern our moods and even our body) if I were to tell but a few proofs of actual experience from among these instances, people should be amply convinced that nothing else but feelings or loves govern the whole mind and all its ideas, thoughts, efforts and actions, the least as well as the greatest.
[Feeling (Affection); Love; Range (Field); Falsity; Opposite; Truth]
986. There cannot be more than one love, thus more than one life, and this comes from the Messiah Alone. The life that appears in human minds since the fall is a nature-based life. It is like the life of demons who are let into Heaven* in order to sustain and arouse life in those human minds concordant with the state of each person's life. These demon spirits, regarded in themselves, are earthly, being inwardly angels of shade, but outwardly appearing as angels of light; so they live an entirely upside down life.
These words were said to me by those who are in the Heaven of the Messiah Himself.
[Love; Demon; Person (Man); World; Spirit; Life]
* In all the index references to this passage, the term "world of spirits" is substituted for "Heaven."
1003. There are a great many people who say to themselves that they could not believe such claims unless they themselves were allowed to enter Heaven, and then see the things that exist there, or speak with the dead who have risen again. Well, I am able to testify that for a period of eight months now, by the pure mercy and grace of the Messiah, I have been associating with those who are in heaven just as I do with acquaintances here on earth. This has gone on almost uninterruptedly, to the point not only of experiencing this, but also of being instructed by them by actual proofs and accompanying discussions, so that it has been absolutely corroborated to me.
For this reason, I wish to share these seemingly so miraculous experiences, so as to strengthen belief in regard to me - one who has been in heaven for so long, while at the same time on earth among friends. Specifically, this lasted from April, 1745, to the 29th of January, i.e. the 9th of February, 1746 new calendar, except for the one month that elapsed when I was on the journey to Sweden, arriving on the 19th of August, old calendar.
[Die, Dead]
[See in WE 1004-30 the rest of the explanation of Gen. 30:39.]
1144.* "And the angel of God said to me in the dream, Jacob, and I said, Behold me!" [Gen. 31:] verse 11. It is apparent that these things had indeed been seen in a dream, but that it was not a true dream such as occurs in sleep, is clear from what he says above, that at the time when the flocks were conceiving, he raised his eyes, and saw in a dream. So he first raised his eyes, then he saw in a dream. True** dreams are described in a different way.
Here, a dream means the kind of visions that take place at a time of wakefulness, when the mind is withdrawn from outer sensations and passion. At such a time, the mind, left alone to itself, sees everything displayed to it as if before the eyes. Such dreams as these are elsewhere called visions, and they occur in full daytime, when a person is wide awake. One really sees mentally the symbolic displays themselves, not as thought sees, but as external sight does, outside of itself.
It is clear that such visions existed in the earliest Church, especially with these patriarchs, and indeed, in full wakefulness. They are portrayals of the Messiah Himself and the things that must come to pass. I can affirm that such displays do occur, even in the daytime, and in fact, so vividly that one may see the spirits themselves and many things that take place in heaven. This has often happened to me, and at the same time, angels spoke with me. This was also the case in the earliest Church among the patriarchs. Heaven and earth were joined together so closely that those who were in the heavens spoke with those on earth, and the reverse, and thus portrayed symbolically those things which would come to pass. This is how revelations took place at that time.***
* Paragraph 1144 is included here because it is mentioned in 9 and 10.
** The original has "visa," where "vera" seems to have been intended.
*** In the original this paragraph was emphasized by the word "Obs." written twice in the margin.
1147. Angels are simply instrumental means, and God Alone lives in them, but good and truly heavenly angels, who live the true order, draw their life from the Messiah Alone. I have had this made plain to me and even proven in various ways so often while in their company, that not one of them would call it into doubt. But evil angels deny it, and are even almost ignorant of it, for they wish to be governed by themselves and so think of themselves as the masters. This is how good and evil angels and spirits, as well as people on earth, are recognized; there are general distinguishing characteristics. For the children of the Messiah do not want to govern themselves, as do other spirits in various ways depending on the character of the spirits.*
Over a period of eight months, not the least particle of thought, feeling, conviction, came to me, as I was able to feel very clearly - not even the least bit - that did not originate from an outside source. Yet in the company of people on earth, I was like anyone else. I was so sensitive to this inflow that I was aware of the smallest details through my own senses.
mThe Messiah guides people on earth directly, as well as indirectly by means of heavenly spirits. This is plain from the human soul itself, which is guided by the Messiah alone, for no one is given the power to guide the human soul itself but the Messiah alone. And because the soul is the all in everything of its body, therefore He guides the whole person also indirectly by means of spirits, in accordance with His Will. But there is this difference, that in His own children He is the life of love flowing in through the soul; in all others is His higher than heavenly Divine Light without love, as very often said above [WE 851, 941].
The reason why angels stream in is because of their energy, which makes them active forces. Such also will those on earth become, after death; but while they live in the body, their powers are bound up by tissues and vessels, which is not the case in spirits.n
[Feeling (Affection); Angel; Think, Thought; Inflow; Spirit]
* In the original, there is a marginal notation beside this paragraph that reads, "See above on this page, where it is marked 'obs. obs.'" [WE 1144, see footnote].
10. 1148. The Messiah works directly into the human soul - this is an unchanging truth. For the soul is the soil into which Divine light streams. Relative to the soul, this is higher than heavenly light. But into their minds, He works indirectly through spirits.
In the children of His Church, however, such as Abraham, He works through love, which likewise streams in through the soul; but in others He works only through higher than heavenly light, enabling the mind to be spiritual and to contemplate heaven, and to lift itself up toward heaven. So the Messiah guides the rest of his children by means of light alone. What the difference is may be seen from the corresponding effects of light and of heat in the world.
But the reason why angels and spirits are instruments, and therefore mediating forces, is that the powers in them are not bound up by blood vessels and their ramifications as they are in people on earth. In man, the vessels themselves pass from the innermost to the outermost parts, and from the outermost to the inner-most, and bind together all things, even to the very least. This is not the case in spirits, who do not consist of flesh and bones, that is, of blood vessels, muscles and similar hard substances.*
Such also will humans on earth be after their passing, when that bond with flesh and bone, or with blood vessels, withdraws from their inward powers and abilities. They, too, will become forces like spirits are, but more perfect, because in them the sequence from the innermost elements to the outermost, or from the higher than heavenly to the earthly, has been established, and so, their mind is developed by the interactions between them.
mHeavenly spirits are minds, whose own body-like structures interact with our earthly minds whenever they enjoy the use of those body-like structures, as we are calling them. So after the life of the body, they resemble people on earth. In another respect they are minds that govern human minds indirectly, and so, through the person's will, govern his or her actions. In this respect they are mediating forces, and then do not have use of a body-like structure, which is a substance midway between a spiritual and an earthly one.n
mThe speaking of spirits among themselves is really quite like the activity of the higher human mind devoted to understanding; but when human minds are not kept aloof from the earthly mind, the person does not hear that speech, for it contains innumerably more [elements] than can be expressed by words. So, in fact, does human thought, but because this is not separated from the earthly mind, the person does not grasp the true nature of that speech. For this reason, when Spirits spoke among themselves, I clearly noticed, but did not grasp the countless thoughts they uttered within a few moments. However, when the Messiah sees fit, it is understood by a different method.n
* In the original, there is a marginal notation beside this paragraph that reads, "See above, 'Obs. Obs.'" [WE 1144].
11. 1149. The things I am telling are amazing, yet I have experienced them so often that I have stopped numbering the instances when heavenly spirits have so controlled the actions of my whole body, that I have gone wherever they wished, so responsively that I went without resistance and not against my will. They directed my foot-steps, every one, and my gait and other movements of my body, of my hands, fingers, arms, eyes, head, completely at their pleasure, as if they themselves were moving my body. I did retain the ability to resist, and to turn from their leading to a different one, but this was because power was given to me by the Messiah.
Moreover, they even informed me how they were able to do this, namely by simply willing it for themselves, as if it were their will. This communicates completely with our mental faculty, causing us to think that something is our own, when yet it is the spirits' - and not even theirs, because they are only instrumental means, while it is the Messiah Himself through spirits Who controls and tempers all things down to the very least. So spirits suppose it to be their own will; in fact, evil spirits themselves think the very body they are controlling is their own, and do not know differently. This is how they rule the will of a person who has yielded to their passions.
Whatever freedom people then have consists in being able to resist; but this the Messiah gives them. If they do resist, then indeed there arises a combat and [the spirits] withdraw, but they come back, and so they continue life in those who are bound to them through passions. Such is the human state, and I cannot help being amazed that it is unknown, when yet it is so clearly declared in the Divine Word that no one ought to have any doubt. But they interpret it differently because they are unaware of this state of mankind, and are afraid to hear that they are led in this way by the devil and his demons.
The experience is so clear that there is nothing I can affirm with greater certainty than that I have undergone this so often and so consciously. Sometimes it lasted for a whole day, together with conversations on this very subject, and about the effort and the resistance, and the fact that I then got away, and many more details I pass over on account of their number.
[Step; Mankind (Man); Foot; Spirit]
12. 1150. In fact, I have even written whole pages, and the spirits themselves were not just dictating the words, but were entirely guiding my hand, and thus writing. As an experiment, they even wrote words that I myself had not thought of, but only their meanings. Besides this, they also dictated words.
mIt would be too much to tell how thoughts stream in before they are spoken, instantaneously, and how at times one is unaware what is to be thought, but it follows from its own context, and is then understood from what follows. So also it is too much to tell how all those deeds are summoned up that correspond [to their thoughts], as, for example, from the people while talking together, when their very least evil and good acts, from childhood on, are brought to light. Every single deed appears down to the least details that were thought to be forgotten, and this in a long sequence, so that I almost wanted to withdraw myself from their company. But it was in vain - for I could not restrain myself from appearing as if in judgment before them. To recount all this would be a large undertaking.n
mThere is nothing that is not driven by actual energies, even when it comes to the smallest things. Thoughts are nothing but energies. These become visible when the door is opened into heaven, as has clearly shown itself to be the case with me.n
[Hand; Write]
[See also WE 1203-13, explaining Gen. 31:19.]
1214. In the deepest sense, this means the whole world since the beginning of days. Those yet to live, therefore, and those who have died, as well as all those who have clung to this idolatrous worship, are to be judged, and that worship abolished, which flourishes and persists in heaven as on earth.
13. 1215. But that Peter their God [was cast] from heaven (whether he is to be restored, I do not yet know), this I do know for certain. And that he was deprived of his key, that is, his privilege, and now walks about like a poor spirit, this I can assure you with certainty. For he has very often asked me to pour out prayers for him before Jesus Christ, but this I was not allowed to do. I could tell much more about this if this were the place for it; but at some other point, if God the Christ sees fit, more will come.
[Peter]
[See also WE 1216, which concludes the explanation of Gen. 31:19.]
[See WE 1266-67, explaining Gen. 31:28.]
1268. After [Laban] had poured out these deceptions, he then said, "Surely you have done foolishly in so doing," that is, in doing this thing secretly, as he had tried to persuade Jacob. But Jacob had an entirely different feeling, as appears from what follows. This is usually the case among those who easily understand the deceptions of another, especially when they let themselves be led by the Messiah. Then nothing can be said that is so cunning as to go unnoticed. For the attitude and mind of the deceiver slips into the least words, and is then secretly exposed.
This is a gift of the Messiah Alone, so that His very inward and innermost Church can never be deceived by the evil. The evil themselves do not know this, for they are so blinded as to think that they have deluded the good, as if they were little children and innocents, but just the opposite is the case. It is the evil themselves who are deluded in spite of all their cunning, which they call good judgment; for their deceit is very apparent behind their flatteries. It is different in the case of evil people among themselves.
14. 1269. From the pure mercy of the Messiah, I have very often experienced what a providence there is in these cases, seeing to it that the innermost qualities of demons become transparent, and then show themselves even through pretended truths and goodness, so that their real character is exposed in everything. For they were allowed to pour out their tricks in a most subtle manner, but they were nevertheless clearly exposed, as if betrayed by their very words - when yet it was by means of their innermost thoughts that their intent was noticed in a remarkable way, instantaneously, after certain occurrences, and finally for certain.
[Trick (Deceit)]
1351. How these things appeared to Jacob, and perhaps no one else but Jacob, is clear from many particulars.
1) Jacob saw the angels with open eyes, which occurs with those who are of the very inward Church. These see them almost as they see people on earth, as did many we read about in the Divine Word.
2) They appear also in another way, when one is in a wakeful state and the inner senses are more or less removed from the external senses. Then symbolic displays are also visible, but not as they were to Jacob and Abraham and others.
3) It is different, however, in the state nearest to wakefulness, when one believes one is awake, yet it is not true wakefulness. In this state, angels appear as clearly as if in the daytime, unless they are symbolic portrayals of matters brought to view instead, like what was frequently seen by the prophets, like Ezekiel, etc.
4) Fourth are visions when the eyes are closed in a wakeful state, which are as clear as in broad daylight.
5) Lastly, there are dreams.
[See, Vision]
1352. But visions and the like having the purpose of portraying Heavenly angels and things in heaven, will be discussed elsewhere, as God the Messiah sees fit, for they occur everywhere [in the Word].
16. 1353. Visions of the second, third, fourth and fifth types have happened with me, and, in fact, those of the second type often, those of the third also several times, those of the fourth most often and as vividly as in day-time, and those of the fifth over a period of several years. To this I can solemnly swear. By this means I have, by pure mercy of the Messiah, been given a definite knowledge of visions and thus of inspiration through the Messiah's angels - and I pass by the rest, only mentioning visions [of the first type,] before the sight.
[See, Vision]
[See also WE 1354-65, where, prior to the explanation of Gen. 32:3 ff., the gentiles are discussed in general.]
1366. The reason why there are as many nations as there are in the entire globe, having so many forms of Divine worship, and why the Church of Christ is gathered from the whole world, is clearly this, that in that Greatest Society which will constitute the Kingdom of the Messiah, there must exist a perpetual and inexpressible variety. From this variety, brought together into a most perfect form, results the true perfection of that whole Society, which, by the Divine Providence of the Messiah, is being chosen from the entire globe, from Noah's time even to the end of days. Providence itself is especially concentrated upon this, for it is looking to the final goal in just as many means as there have been and are people on earth, spirits and angels.
17. In order that all of mankind may be arranged in this way, so great a range of spirits and guardian angels is provided that from Love alone, that is, the Messiah, every variety, and thus Divine harmony, is obtained.
[See WE 1393-94, explaining Gen. 32:9.]
1395. The descendants of Jacob likewise turned away from the Messiah, and while acknowledging out of fright the God who did miracles, they still bowed down to many other Gods. And they were brought back to the recognition and worship of the Messiah, Who is God Himself, Who created both heaven and Earth, Who is the new creator of Heaven and Earth, without Whom there could no longer be a Heaven and Earth, nor a human race other than a bestial one, worse than any wild animal, that would be entirely torn to pieces by wild animals. These facts are so clear that they can never come into doubt.
18. 1396. Without the Messiah, the human race would no longer be a human race, but bestial and viler than the wild animal; and, having been dismembered by the Devil Himself, would have been tossed to the wild animals of this earth. They would have been torn to pieces, and there would never again appear anything human. This is a truth so obvious that it should never be called into doubt.
From my point of view, having had so many visions and having examined the nature of so many evil spirits that have encompassed me time after time, I am obliged to conclude for certain that if the Messiah should relax His control the least bit, mankind would immediately be cast headlong to its destruction, etc. It could never again be human. See the accounts given below.* If I were to recount all those particulars, it would fill many pages, even sheets;** and indeed, they would be nothing but pure experiences, not just theories.
[Lord; Mankind (Man); Universe]
[See also WE 1397-99, concluding the explanation of Gen. 32:9.]
* The reference here is probably to SE 27; see the heading entitled "The 'missing numbers'" in the Preface to the Second Latin Edition.
** A sheet or "membrana" = 4 folio pages.
1409. Hence it is now said, "Doing well, I will do well with you," where it does not read "to you" as applying to Jacob alone; for by him now, his family is also meant, since he was now a husband, implying also wives and children. Earlier, Chapter 28:14, Jacob did not have wives who had to be taken into account; but here where it says "I will do well with you," is meant to those who are with him, so that these words can be applied to those meant in the very inward and innermost sense by Rachel and the children. Thus the very words are inspired by the Messiah, so that the persons are forced to say what they should, and not whatever they want.
This has happened to me also several times, by the Divine mercy of the Messiah, that is, that I had to say words containing truths which were afterwards explained, and then understood. Thus truths are pronounced by the mouth of man that altogether symbolize the things which God the Messiah wills to have, so that they may symbolize what is true.
[Ignorance; Inspiration; Truth]
[See also WE 1410, which concludes the explanation of Gen. 32:12.]
1461. This is the real explanation of the wrestling of the Messiah's angel, that is, of the Messiah Himself by means of an angel with Jacob as Jacob, then with his descendants, with whom He likewise wrestled even until by wrestling not anything more could be achieved. For they abandoned the Messiah and worshipped other gods, and thus their own loves, and consequently they were abandoned.
For this reason, they await no other Messiah than one who will favor those loves, and will hand over to them world dominion and the world's riches. As for heaven and the heavenly kingdom, they do not care to hope for this from him, their king.
[Jacob; Wrestle; Temptation]
[See also, for the connection, WE 1462-68, explaining Gen. 32:25-26.]
1469. But Jacob was well aware that it was the angel of the Messiah who was wrestling with him (although we do not read whether he understood that this wrestling symbolized temptation). And he said, "I will not let you go, unless you bless me," realizing in that anxious state in which he still was, that an angel had been sent down from heaven, from whom he was urging a blessing. For such a realization dawns quite clearly in the human mind, when the Messiah finds it fitting, and, in fact, so clearly that one feels it in oneself to be the Messiah's will. This can be known to one who
21. 1470. has experienced it several times, especially in that state in which, by the mercy of the Messiah, I have been for so long. I have also had to undergo spiritual temptation for many weeks, which are to be told about elsewhere if the Messiah sees fit.
[Jacob; Wrestle; Temptation]*
[See also WE 1471-72, which conclude the explanation of Gen. 32:26.]
* These also clearly refer to WE 1469.
1511. This was written by my hand, only acting as an instrument. Spirits who were like Jacob were present, and I do not doubt that Jacob himself also hears these words, whose face I saw portrayed to me, not in a dream, but in wakefulness, and entirely real, but while my eyes were closed.
For at that time, these spirits were portrayed to me entirely as if in clear daylight, and it was said aloud that Jacob was like this. Therefore I was able to describe him. He had a handsome face, was then young, tall in stature and clothed in neat but rustic garments. Nor was there any such [deceit] apparent from his face, as I am also obliged to admit in order to defend him against myself, who am able to judge only from the face about those things that I could not help bringing forward against him [WE 1510], because they entirely agree with the Word of the Messiah. (As to whether these words are to be inserted, see when the time for printing arrives whether it is permitted).
[Jacob; Hand; Write]
[For the sake of context, see also WE 1512-25, explaining Gen. 33:9-12.]
* This portion is referred to in the index under "Jacob," were it is said: "Jacob was seen, and is described; he wrote by my hand about the Lord. I Vol. 1511, and what immediately precedes it."
23. 1526. Further regarding Jacob, who dissembled and did not yet show a right face towards the Messiah his benefactor, it had indeed been foreseen that this quality would be in his descendants. Whether it was in him when he had grown older, will appear in what follows, for this is known to the Messiah Alone, Who knows the deepest things. (Whether it was from ignorance of the Messiah, or some other reason, cannot be known.
This was written by my hand as an instrument. It was said, in fact, to have been written by Jacob himself, who was somewhat indignant that I was writing such things about him. He did admit that he had not known the Messiah was his God, but that he had later found out. Whether this is true, I myself cannot confirm, but I am writing these words as if they were from him because he, or someone in his place, has been permitted to insert them.)*
mThey should by no means be inserted. Whether it is permitted to insert them below in this book, and from it in the material to be printed, is not as yet clear to me, who am only a tool, just as Jacob himself. If they do come from him such as he has been described, then anyone can decide how much faith is to be put in them.n
1526[a]. Jacob now admits, and regrets, that he had been of that character, but still says and insists that he had repented before his death. This no one but the Messiah Alone knows. These are the words spoken by Jacob himself, as I am now being told.
[Jacob]
* The portion in parenthesis is deleted in the original.
24. 1527. Now Abraham himself is speaking through an angel to the Jews who are meant by Jacob, saying they should repent, and not be such as they had been and continue to be, for the Judgment of God the Messiah is approaching.
This they may know from the things that have now been written, for He is the Father of all believers, not only among the descendants of Jacob, but also among the nations of the entire world, from the time of the flood even to the end of days. He is therefore urging them each and every one, to repent. These words were written by my hand as an instrument, but are the decrees of the Messiah Himself, through Abraham, His Father as to the human nature.
[Abraham; Hand; Write]
25. 1528. If they are not willing, he gives them notice of a harsh judgment, even though he himself continually pleads with the Messiah on their behalf. These words were written by my hand and dictated by Isaac, Father of the Jews and of all the faithful in the Church of the Messiah. The words said by Jacob [1526] can be inserted if he wishes together with those written alongside [see 1526a].
[Abraham; Hand; Write]
26. 1529. That not even the slightest word of those just above is my own, I can solemnly swear by Jehovah God.
[Abraham; Hand; Write]
27. 1530. The rest of the words written by me are such that I cannot yet say for sure that they are from God the Messiah through Abraham or Isaac, but are the kind of things still in need of correction, for reasons to be spoken of elsewhere, if God the Messiah sees fit.
[Abraham; Hand; Write]
1644. How great a man Melchizedek, King of Salem - who yet was uncircumcised - was in the eyes of Abraham, is so evident that there is no need to corroborate it except from the story itself, Chapter 14, verses 18, 19, 20. Not only did Abraham hold him in higher veneration than himself, but in him adored God the Messiah, giving him tithes, verse 20. And Melchizedek blessed him, as we read in verses 18, 19, 20, being called "a priest to God most high," verse 18, so that he was then above Abram.
Melchizedek, however, was still uncircumcised, for circumcision was instituted later, as appears from the Word itself of God the Messiah; for it is read about after the many acts of Abram recounted in Chapters 15 and 16. After this he begat Ishmael, and when circumcision was given to him as a sign of the covenant, we read that he was a son of ninety and nine years, Chapter 17, verse 1.
Besides Melchizedek, just mentioned, Abram's Father Terah was also uncircumcised, and his Brother Nahor, from whom [his descendants] took their wives, so they had children from the uncircumcised. Why, if circumcision had been so necessary - unless this was the case only for the Jacobean people and those who were admitted into their house - would Abram himself have to do with the daughter of an uncircumcised man, as did Isaac also? not to mention many other cases, such as all those from Noah even to Eber, and from him even to Abram, who were all uncircumcised. And yet it was from these that [the Jacobeans] descended. Who would have been left, since one conceived and born of an uncircumcised person is thus condemned? So the matter stands, and
[Abraham; Circumcision]
29. 1645. these things can never be more evident to any person than to one who, by the infinite mercy of the Messiah Himself, the God of Abraham, is His servant in the lowest place, whom He has allowed to write these things in the presence of Abraham himself, His parent as to the flesh, who sees this very document, who is now speaking with me, and wishing it to be witnessed to as though he himself had written it.
[Abraham; Circumcision]
30. 1646. From the above it now clearly follows that circumcision was not a matter of necessity, except for the Jewish and Israelitish people, that is, the posterity of Abraham through Jacob. There are numerous other reasons for this, which cannot yet be brought to light here, and have not yet been told to me, but have been revealed to Abraham himself, the Parent of God the Messiah as to the flesh, as Abraham himself, through an angel, now tells me, thus bearing witness that the things are true that
have been told above.
These words are to be considered like those indented, as they say, on this page, above [29].
mAbraham is speaking of the matters contained in the paragraph just above, namely, 1644 [28].n
[Abraham; Circumcision]
1649. ....
"Hamor came, and Shechem his son, to the gate of their city, and spoke to the men of their city" [Gen 34:20], ff. These things are so wicked that for now, they are passed by, and perhaps even until the time for printing, if that seems good. They cannot yet be inserted here,
31. for numerous reasons, which must be kept silent.
It must be observed, however, that the sons of Jacob brought their wives from there, so that they might be saved.
1656.* There is an incalculably great number of those who call themselves gods, and who want to be worshipped as gods, and, in fact, all of them being really of the character to love themselves and the things of this world. I have been witness to the truth of this, and have learned by actual experience that there are a great many spirits roving around who, wherever they come across people of like character, attach themselves to them and then lead them as if they were those people themselves. This has, of course, been told before [11], but I wish to affirm it once more.
[Gods; Spirit]
1694. "And God appeared to Jacob again, after he came out of Paddan-aram," [Gen. 35:] verse 9. It is quite clear from the first verse of this chapter that God did speak with Jacob, but it is not said that he appeared to him. Therefore, in that same verse 1 of this chapter, a distinction is made between His having spoken with Jacob and His having appeared; for speaking is a different thing than appearing. God the Messiah speaks with a person in various ways, namely, in sleep, in wakefulness, and speaks as clearly as one person with another, and for a long time, as said above [15], but without any vision.
Thus it may be learned how familiar this phenomenon could have been at that time, when sincerity and simplicity reigned as it did in the earliest Church - familiar to many people who lived at that time, and are spoken of in the Divine Word, and to very many others of whom no mention is made.
So it was to Adam himself, and to Noah while he was building himself the ark, etc., so that nothing could have been more familiar among those whom God the Messiah saw fit to speak to through angels.
* A. Acton numbered this paragraph 1655. See his footnote 4.
33. 1695. About that speaking with man, occurring over such a great period of time, much has been written above, and then testified to; see above [3-6, 8, 9].
[See WE 1696-1700, concluding the explanation of Gen. 35:9.]
1711. "Jacob set up a pillar in the place where God had spoken with him, a pillar of stone; and he poured a libation upon it, and he poured oil upon it," [Gen. 35:] verse 14. Now
34. 1712. if these words are to be taken in such an unfavorable sense as that set forth above [see WE 1679-82 and 1710], I cannot answer for these statements, for so the words were inspired into me, that is, that Jacob
himself was the very one who had to be cast down from heaven [13, 67], consequently was the serpent himself who would bruise the heel of God the Messiah.
If this is so, then all the preceding, from verses 11 and 12 on, must be expressed in that unfavorable sense, so as to apply to the descendants of Jacob as the serpent himself. But I myself shudder at saying or writing these things. Therefore they must be the sayings of those [spirits] who were permitted to bring them in.
If they are to be taken in this sense, then it is obvious for whom Jacob set up this pillar, and many other objects, as idol worshippers do, imitative of those that have been placed in the very Church of God the Messiah. Let us now pass on to the words that follow.
[Heel; Jacob; Serpent]
[See WE 1713, which concludes the explanation of Gen. 35:14-15.]
[Paragraphs from The Word of the Old Testament Explained, Tome II (Genesis 35:16 to Exodus 14:28), numbered by the author from 1 to 2476, by A. Acton from 1714 to 4001.]
[See WE 1762-64, explaining Gen. 36:2-3.]
1765. So now it is clear that Esau had three wives, and in fact, one from Abraham's nearest kin, namely, a daughter of Ishmael. The other two were from families that were related, especially spiritually, that is, through faith, and indeed, to the same extent as the different levels in the Church are related, and thus in the Kingdom of God the Messiah. The innermost level is meant by the "daughter of Ishmael" - for by daughters Churches are symbolized - the next level by the "daughter of the Hivites," among whom Hamor and Shechem had been; and the outermost level by the "daughter of the Hittites." So there are three classes that are thus symbolized by those daughters, or steps of the Church from the last to the innermost, where Esau is, together with Ishmael.
35. 1766. If it is allowed to say more about Esau and Ishmael, [namely,] that one is seated at the right hand and the other at the left of God the Messiah, this may be determined when the time comes for printing.
[Right hand; Esau; Ishmael; Left hand]
36. 1767. mThose who sit at the right hand of God the Messiah are also meant by Ishmael, and those who sit at His left are also meant by Esau; for "to sit at the right" is to be the closest to God the Messiah.n
[Right hand; Esau; Ishmael; Left hand]
1771. "After this Esau took his wives, and his daughters, and all the souls of his house, and his cattle, and his every beast, and all his possession which he had acquired in the land of Canaan," [Gen. 36:] verse 6. Here everything that belonged to Esau is put into six classes, headed by Esau himself. For now the Messiah Himself is portrayed by Esau, who had been ruddy and hairy from his very birth, thus unsightly like a beast, as is quite evident from his description in Chapter 25, verse 25, as well as in Chapter 27, where Jacob was like a kid goat when he was clothed with its skins. Then also Ishmael was a wild man, like a beast, from his very birth, as is evident from the mouth of God the Messiah, Chapter 16, verse 12. But by order of succession, they became the first; while Jacob, on the contrary, was a perfect man, dwelling in tents, Chapter 25, verse 27, but by an upside down order, became the last. This is what is meant by those words of God the Messiah, that the last shall be the first, and the first shall be the last; see the passage in the Gospel [Matt. 19:30, 20:16, Mark 10:31, Luke 13:30].
37. 1772. But regarding the fact that sons of such opposite character are born of one parent, consult the things that were written and dictated at the end of this volume about the procreation of character (which may be inserted here, if it is later permitted).
The same thing is confirmed in the case of the sons of Adam, who were Cain and Abel, and also Seth, as well as the sons of Noah - Ham, Japheth and Shem, who were of opposing character, though from one parent.
But that the twins Esau and Jacob possessed such [a difference of character] was of the providence of God the Messiah, which at that time transferred iniquity to Esau, and integrity to Jacob. But at a later period of their lives, this was changed in accordance with the character of each, received from the Father and the mother, just as that character was at birth, as said in that passage [83]. For the character of the father comes later, developing in the course of time, while that of the mother comes more quickly, and at first conception, thus in the unborn and the baby.
[Hereditary, Heredity; Character; Mother; Father]
[See also WE 1773-74, continuing the explanation of Gen. 36:6.]
[See WE 1799, explaining Gen. 36:19.]
1800. It is said once more, "The same is Edom," that it may be known in the strictest sense that the Edomites arise from this source, and in a broader sense, that Esau is the father of the Edomites. In the very inward sense, it is said for the sake of the true Church of God the Messiah in all those generations and thus nations; in the innermost sense, for the sake of the true Church of God the Messiah in the entire globe, going back to Esau as parent. In the highest sense, however, it is said for the sake of the Messiah Himself, Who found it fitting to be called "Edom."
The reason why He did find it suitable to be called "Edom," as shown above in paragraphs 1760 and 1780, is that spoken of above at Chapter 25, verse 30, [WE 356,] where it is obvious that Jacob had imposed this name upon Esau because Esau was partaking of the red stew when he sold his birthright. But it is quite apparent that God the Messiah turned this very thing that Jacob had done in mockery, into good.*
So it is always: when an evil person intends evil, God the Messiah Himself turns it to good, and this is the rule in all and the least cases, namely, that whatever evil is intended by demons is turned to good by God the Messiah.*
* In the original this paragraph was emphasized by the symbol "NB." Written twice in the margin.
38. 1801. Not any evil whatsoever has yet been injected by demons that was not turned by God the Messiah to good. This is clear from so many proofs that there could never be any doubt about it. For it has always happened with me, and so often that I cannot number the occasions, that whatever evil was injected by them was turned to good, and whatever falsity, to truth; likewise whatever sadness, into cheer.*
From this, one may easily enough deduce that with the corrupt, both spirits and men, as regards their state after death, the opposite occurs - as with individuals, so with a community, therefore with the greatest community.*
mThis is said from experience of many months, now nine, and day by day, so often that I am unable to number the instances. It occurred so frequently and in such a remarkable way that they have never yet, not even once, been able to succeed in their attempts.n
[Good; Evil]
[See what precedes from WE 1835, treating in general of Gen. 37:1-11, but especially 1845-46, treating of Gen. 3:15.]
1847. But as to how the devil can "bruise the heel" of the Messiah, this happens only through human beings, and was actually done through the sons of Jacob at the city of Shechem, as well as when they sold Joseph [Gen. 27:12-28], and their own descendants did it likewise. For the devil and his gang lead human beings in the same way as they lead themselves, and they do not know that they are not those people, just as all spirits who are attached to people, even upright spirits and those of the Messiah Himself. They also, at such times, when guiding a spiritual person, are scarcely aware that they themselves are not people on earth. This is known to me from actual experience; for the spirits themselves,
* In the original, this paragraph is emphasized by the marginal notation, "These words must be well noted."
39. * as I have also noticed, admitted that they do not realize that they are not the person, though it was different in my own case. I was able to reply to them, and they to learn in this way that they were not earthly humans.
I have been surrounded, by turns, by a multitude of many kinds and species of spirits, and even by some who had died many centuries ago, so that I might learn, by the Divine mercy of God the Messiah, what the spirits are like, and how they operate, and that God the Messiah arranges and controls them all entirely at His will. This experience of so many months' duration, could not but make these matters known to me, as well as the fact that certain spirits see the least details of thoughts and immediately inspire feelings and convictions concordant with their own character, doing so in such remarkable ways that it cannot at all be described.
I have also and especially learned that no evil was ever injected by them, or any falsity, that was not wonderfully turned to good and truth, which both surprised those spirits and made them indignant, even angry. But the experiential evidence is more abundant than anyone could ever be brought to believe; for it has been continuous over such a long period of time, now nine or ten months.
As far as people after death are concerned, however, this is a different matter. They are not then instruments of spirits as they are while living in the body, for a reason to be discussed elsewhere, for then they are spirits themselves, and indeed, more perfect. But that perfection will be spoken of elsewhere, by the Divine mercy of God the Messiah. For this matter is in itself so subtle that it cannot be explained in a few words. Indeed the spirits themselves do not want to acknowledge it. Therefore the matter will be discussed elsewhere, if God the Messiah sees fit.
[Feeling (Affection); Good; Person on earth, Earthly human (Man); Evil; Earthly (Natural); Conviction (Persuasion); Spirit]
[See also WE 1848-54, treating of the rule of the devil.]
1855. Now it has already been told above how spirits operate into people [cf. 5, 10-11, 39], namely, by their actual presence, as well as by the presence of light itself and of brightness. That is called light which flows into the part of the mind dealing with understanding; and brightness, which flows into the earthly mind.
This latter kind is a mixture of solar and spiritual brightness, and by its means spirits operate at a distance, so that even if they are away from that mind, they are nevertheless able to operate into its faculties as if they were present, though not as effectively. They are like shining bodies, so to speak, because they are laden with energy, and so they spread light and brightness toward that mind.
How this can occur is also evident from experience in nature in respect to sub-heavenly forces. If applied to heavenly and above-heavenly ones, it clearly illustrates what the influence of spirits on every faculty of a person on earth is like. Moreover, they are there in such abundance that they fill up the whole region around this world; but they are arranged entirely at the will of God the Messiah Himself, in accordance with every use and every purpose He has in view.
* See the explaination of the asterisk in the Preface.
40. 1856. That there were thousands around me, was obvious from many circumstances, especially from their influence, which, by the infinite mercy of God the Messiah, was actually shown to me. And I was shown how the variety of spirits produces every kind of effect in the reasoning mind, and in its will. But to speak here about the experience itself would be too much.
[Influence (Inflow); Multitude]
41. 1857. When the prince of the world together with his angels fell away, and from being an angel of light became an angel of shadows [Is. 14:12], then he wanted to be worshipped as god, and deeply within him clung the desire to be like God the Messiah Himself. Thus whenever he was granted the freedom (which was done for numerous reasons spoken of here and there in our text), he wanted to establish his kingdom, exactly like the Kingdom of God the Messiah. That desire clung to him most deeply.
For the Kingdom of God the Messiah is inscribed on human minds - and there is nothing in the created universe which does not concern the Kingdom of God the Messiah. It is especially inscribed on angels of light, whose every act is an image of that Kingdom of God the Messiah, or a portrayal of it - this also I have been taught by much experience.
[Kingdom; Portrayal (Representation)]
[See also WE 1858-66, concluding the explanation of Gen. 37:1-11 in general.]
[See WE 1890-91, explaining Gen. 37:5 in particular.]
1892. As for the dreams themselves, here by "dreams" in a more inward sense are meant all revelations given before the Word of God the Messiah was made known to the people. For later it is said, namely in verse 8, "Therefore they hated him yet more because of his dreams, and because of his words." Thus these are two distinct matters, that they hated him because of his dreams, and because of his words.
Therefore "dreams" here stand for all those things that had been revealed since the earliest time from which it could be inferred that God the Messiah Himself was worshipped, such as from the time of Adam himself, after the serpent had deceived him. At that time it was realized immediately what was involved in Abel's sacrifices, and later in those of many others - after the flood, in those of Noah, then of Abraham, etc.
That these matters were revealed to them, both in dreams and by spoken words, and also through revelations of angels themselves, is clear. For it is fairly obvious that angels of God the Messiah spoke at that time with people who were of His Church, who were then of a simpler nature and let themselves be guided by truths. It was different in their posterity, when wickedness increased, and evils were added to evils, which then gained strength and became hereditary. Then in place of truths, falsities and lies succeeded, and obviously, this type of revelations as well as conversations of people on earth with the angels of God the Messiah ceased. This I can even less call into question,
42. * since such actual conversations have been carried on with me over such a long period of time, and in fact continuously, by various methods, just like one earthly human speaking with another. Consequently, the conversations of Jehovah through angels with Adam, Abel, Noah before and after the flood, with Abraham, Isaac and Jacob, with Moses, and later with those spoken of in the Word of God the Messiah, are so undoubtedly factual, that no one should ever call them into question - nor the fact that there are many methods of revelation, spoken of elsewhere [3, WE 1144, 15-16].
As a matter of fact, all that has been written up to this point, was written in consultation with many who died of old, with many spirits and angels of God the Messiah, even to the extent that they spoke with me about these matters beforehand and afterwards.
However, I am allowed to add here that I have not been permitted to say anything here that was dictated orally to me by any of them (when this did take place, as it sometimes did, it had to be erased), but only the things that streamed in from God the Messiah Alone, indirectly through them, and directly. This was very plain to me (but this will be spoken of elsewhere, if God the Messiah finds it fitting).
[Close; Heaven; Earthly human (Man); Speak, Speech; Revelation]
43. 1893. As for dreams in particular, I would like to say this, that they are brought upon a person by spirits. Dreams by which future events, as well as truths, are revealed, are brought on by spirits of God the Messiah, but the rest by spirits who are not of God the Messiah. But dreams by which people are deceived are caused by evil spirits, thus by the devil's gang.
Furthermore, dreams are brought on either by means of actual voices, or for the most part by displays in their countless forms. One who is not acquainted with these can never learn the meaning of symbolic dreams. For the portrayals of realities in heaven are effected by means of the same sort of things as there are on earth, especially those which are gazed upon, thus objects of nature. Sometimes they are composed in such a way that they can hardly be unraveled unless one is acquainted with the individual types of displays.
That dreams are of this nature appears very clearly from the dreams of Joseph, as well as of the Pharaoh, and notably those in the books of the prophets, where much is read about dreams. This is not to mention actual visions when people are awake. These visions are also altogether like dreams, being the same kind of displays, just like real life, as if in clear daylight, also at times of wakefulness before and after sleep, as well as other times [see 15]. There are likewise actual portrayals, when the spirits are presented in person just as one person would be to another on earth; but this happened to me when I was in a different state.
mWith some, the dreams brought on by spirits are only illusions amounting to almost nothing but games. They seize upon whatever is brought to mind by the blood and by thoughts that have slipped by.n
[Dream, Sleep]
44. 1894. That the above matters are as stated, I can swear so that they may be doubted that much less. For they have happened with me, by the Divine mercy of God the Messiah, so frequently that they have become entirely familiar to me. It took place both by means of dreams - this came first for a period of many years, during which I learned their actual meanings to some extent - and then the other revelations mentioned, and more besides, such as the very letters being written before my eyes and read by me, etc. etc. But I am not yet permitted to say more about this.
[Dream, Sleep]
45. 1895. As for dreams specifically, they are brought on, as said before [43], by spirits themselves, and this was made so plain to me that
I came to know it for certain. I even got to speak quite often with the very spirits who had been present and had introduced the dreams, being fully informed in this way that they originate from no other source. But they are of a twofold, in fact, a threefold kind, as has been said [43], just like the spirits themselves who are permitted to bring them on - which is in the hands of God the Messiah Alone.
[Dream, Sleep]
[See WE 1926-27, explaining Gen. 37:13.]
1928. One who is acquainted with heavenly portrayals, knows of the instantaneous substitution of one person for another, and even of a good spirit in place of an evil one, and so on. He will not be surprised that the same phenomenon occurs in the Word of God the Messiah, namely, that now Jacob is named, now Israel, thus in place of an evil spirit, a good one.
This was such a frequent occurrence with me, in the beginning, that I was absolutely unable to tell whether a spirit was evil, or good, except from
46. the drift of his utterances, and thus not until he had been examined. Since this phenomenon is unknown, it cannot easily be explained to the understanding. The same is now being done in regard to Jacob, in that he is now called Jacob, now Israel. When called Israel, there is a substitution of this kind, that is, of a good angel in place of an evil one. So it was Israel who sent Joseph, for Jacob could not have said these words, as is likewise evident from what follows, namely, that he inquired concerning peace, and did not know whether Joseph had been killed. Yet Israel as Jacob also sent Joseph, but then in a different sense - for he had been sent on account of Jacob, who was thus the cause of his being sent. For this reason both aspects are meant here.
47. 2067. "And Judah acknowledged them and said, She is more righteous than I, because I did not give her Shelah, my son. And he never knew her again," [Gen. 38:] verse 26. Judah was moved to having to say these words by God the Messiah Himself so that Tamar would be freed. All hearts whatsoever are moved at the will of God the Messiah, for God the Messiah governs the thoughts of all, and moves them to whatever feelings He pleases, just as it is said that He commands the water [Luke 8:25]. So now He also moves the heart even of Judah to utter the words, "She is more righteous than I, because I did not give her Shelah, my son."
This is so much the case, that not even the least thought, or even the least beginning of a tiny feeling, flows into the mind of anyone, except from God the Messiah Alone - something
[Think, Thought]
48. * I have experienced over so long a period of time, almost continually, that [I have learned things] amazing beyond anyone's ability to think of and express in words - about changes of feelings, about their spiralling motions, their harmonies, their falling away from opposite feelings, and matters of this kind.
They are ineffable, and if I brought them out, it would fill up entire volumes. Therefore, I am able to speak from actual experience.
[Think, Thought]
[See also WE 2068-70, concluding the explanation of the above verse.]
2119.* "And when his Master saw that Jehovah was with him, and
Jehovah made all he did to prosper by his hand," [Gen. 39:] verse 3, "Joseph found grace in his sight, and served him; indeed he put him over his house, and all that he had, he put into his hand," verse 4. Here again, the Egyptian, that is, the earthly person, is called Joseph's Master; here, as before, we read only "the Egyptian," and Potiphar is not mentioned by name, so that here is meant only the earthly part of Joseph.
What this is in a person being reformed can be well understood from what was said above [WE 2100, 2108, 2117], namely, that the outward elements in a person, or earthly elements, are those which constitute the very kingdom of the devil. For the lower mind, together with its passions, thus the body itself, is the house of the devil. That lower mind, therefore, was formed altogether in the image of his kingdom prior to the devil's fall, so that he might direct that part of the human being - but under the auspices of God the Messiah through the guidance of heavenly spirits and angels.
After the fall, however, an entirely different state existed within mankind, which was turned upside down, as was order itself. The lower or earthly mind, together with the body, had become the kingdom of the devil, who invaded heaven itself in mankind, that is, the mind devoted to understanding, and thus mixed up the higher things in us with the lower.
Now so that we would not be without any life, and also could be reformed, it was granted to the devil and his gang to appear outwardly like angels of light. Then he was able to rule the human mind also, just as he does the lower mind, and inject his life into them.
But in order that mankind may be reformed, it is necessary that the devil first be cast out of our heaven, that is, out of our reasoning mind. When he has been cast out of this, an entirely different state ensues, in which at first the earthly or lower mind seemingly becomes the master, for the order has to be completely turned about, and before it has been turned about, it cannot be otherwise but that the earthly part holds dominion for a time. But this takes place in such a way that different angels and spirits succeed the former, as arranged at the will of God the Messiah, and that finally the very spirits and angels of God the Messiah are put in charge.
* Along the margin of the upper half of the paragraph, the author wrote: "See paragraph 2147, as to whether what is there said should be appended here, or below; also 2146."
49. 2120. As for the remaining words, they are certainly clear in themselves, but there remain some obscurities. Therefore, if God the Messiah finds it fitting, let them be left for another time. And if it is permitted at that time, let those matters be reported in the sequence which, by the Divine mercy of God the Messiah, took place from the first time to the last, if so permitted - and this in a form pleasing to God the Messiah when the time comes. I refer to the temptations, and the things that follow later one after another, but in a general way, if that is His pleasure. Then those points can be extracted, concerning these words and those that follow, that are able to be explained with greater clarity.
[See also WE 2121-26, concluding the explanation of Gen. 39:3-4.]
2211. Strange things occur in heaven when speech is addressed to man, and likewise through man, for one person comes and speaks, replacing another, so suddenly that it happens in an instant. Sometimes this is clearly noticed, sometimes only by the direction of the discourse. In fact, one spirit may sometimes present himself as another, and counterfeit the other so skillfully that one cannot tell the difference except by searching into the matter.
Sometimes many speak at the same time, thus forming a compound person. And they speak in various other ways impossible to recount here specifically, that are so strange that if told about in detail, scarcely anyone would lend them credence. But these ways depend entirely on what matters are to be revealed.
These are the switches and like phenomena that occur in the Word of God the Messiah. How those interchanges take place cannot at all be explained to anyone unless he is acquainted with them, and cannot but seem strange to one who does not know about them. That it is so, however, it has fallen to my lot to learn, by the Divine mercy of God the Messiah, from long experience, without which interchanges of this kind, and many other things, could never have been understandable to me.
[Speak, Speech]
[See WE 2212-25, treating in general of Gen. 41:1-49.]
2226. Now consider those who hold that the works of the law are their Divine worship, believing they are made righteous by works of the law alone, and believing they are worshipping Jehovah, the Creator of Heaven and Earth, and consequently, as they say, the God of Abraham, Isaac and Jacob. As for these, it is obvious from what has been said, that they cannot possibly in this way come near to Jehovah, the Creator of Heaven and Earth, the God of Abraham, but that they are professing Jehovah [only] with the mouth.
Furthermore, there is no approach to Jehovah except through the One Only Son. Tell how what is impure can approach to what is holy, how can a human so profane approach to Jehovah Himself, except through a mediator who has taken upon Himself the impurities and sins of men, and thus became Righteousness! This is quite impossible. That profane human is as far from Jehovah as Heaven from the earth, as they say, or as the infinite from the finite, between which there is no ratio, as they say. There is no conjunction except by means of the Son, Who is God, and became human for the sake of mediation, so that mankind could thus be led to Jehovah, (but let me set forth these things in a better way, for here they are confused, being disturbed by impure spirits - I surmise, by Jews).
51. 2227. Here should be inserted, if it pleases God the Messiah, the conversation held with Jews, with whom I spoke yesterday [see 147], and stands written down on a separate sheet.
[See also in WE 2228 the conclusion of the above.]
[See WE 2256, explaining Gen. 41:12 in particular.]
2257. God the Messiah interpreted the dreams and the revelations in His Word, as everyone knows. This He did in the Temple itself, and then later before his disciples [cf. Luke 9:47, 20:1, 21:37, 24:27].
52. So also at this day, for I have not the least thing from myself.
2258. And indeed, "to everyone according to his dream," that is, according to the prophecies; for Moses and the prophets treat of nothing but Him. About the interpretation itself, we have spoken above [WE 2197 ff.].
[See WE 2376-80, explaining Gen. 41:47 in particular.]
2381. It can be inferred from this that similar bunches exist in the Church of God the Messiah, and that its people are divided up into bundles according to spiritual knowledge, so that the good are mixed in with the evil and they are gathered into one, but with a definite government, on earth and in heaven.
53. 2382. For there are evil spirits now in heaven, let in for reasons spoken of above [7, WE 1852, 2119], among whom good spirits and angels are indeed mixed in. But their arrangement by God the Messiah is such that they are nevertheless separate from each other, and the evil ones are not allowed to know there are good [among them] or to do them the least harm.
This is all very familiar to me, who by the Divine mercy of God the Messiah, even though densely surrounded by them for a length of time, have nevertheless been so protected that they were not able to bring the least evil upon me, although they were constantly attempting to. For if even the least leeway were given them, they would tear a person entirely apart in a few short moments. They breathe nothing but our destruction, unless we completely lowers ourselves to take their side so that they may imagine they are earthly humans. Yet toward each other they are most hostile.
From this source comes the inner hatred people bear against their own companions in society if they do not strive for the same goals and serve them as instruments for their passions by indulging and favoring them.
[Passion (Desire); Kill; Spirit]
[See WE 2527-30, explaining Gen. 42:27-28.]
2531. That the character itself may be called a memory [WE 2528], is evident from many considerations, for thoughts originate from feeling and take on the shape of the character, and then proceed into words that express whatever that character has prompted. The words themselves follow spontaneously, and are stored up in the memory. How these matters stand, or how the words themselves
54. * are aroused when the feelings are aroused, may be seen in the material - which may be transferred to here, if it so please God the Messiah - which I learned from spirits. See at the end of this volume, at the sign .. [see SEWE 85].
2532. But whether such a conversation had passed among them is indeed another matter; for what is portrayed spiritually by the events of life does not come to their knowledge unless it so please God the Messiah. Sometimes this takes place a long time afterwards, as happened in my case, by the Divine
55. * mercy of God the Messiah. I did not realize at the time what the events of my life involved, but afterwards I was taught about some of them, indeed, many of them. The result was, that I could at last plainly see that the firm hand of the Divine Providence from my very childhood had directed the events of my life. It had so governed them that I would finally arrive at this goal of being able, through a deeper knowledge of things of nature, to understand - and then by the Divine mercy of God the Messiah, to serve as an instrument to reveal - those things which lie concealed more deeply in the Word of God the Messiah.
So now things are coming to light which until now had not been disclosed.
[Goal (End); Providence]
[See WE 2617-18, explaining Gen. 43:15.]
2619. This is the innermost meaning of the words, though they may appear differently to human eyes at this day, which look only at the very outsides, judging a person by his clothing, not looking at his inward qualities. But I can assure you that when these words appearing in their literal meaning are read before those in heaven, who are truly spiritual and able to understand earthly things spiritually, they do not grasp it
56. * in any other than its spiritual meaning. This is so much the case, that they do not see and are unaware of the literal sense, just like those who judge a person not from the face and outer adornment, but from his inner qualities. For them, therefore, it is as if there were no literal meaning, and they grasp only those things which lie very inwardly, and inmostly, concealed. On this matter I could also bring forth testimony, but because it would, perhaps, go beyond the belief of most, I think it best to pass it by for now.
[Letter; Word]
[See WE 2620, concluding the explanation of this verse.]
[See WE 2759-66, treating in general about Jacob and his sons, after the explanation of Gen. 47:13-26.]
2767. From the very [nature of] the human being one learns what this generation was like. Without a deeper knowledge of humans in general, in regard to their faculties in their proper order, these matters cannot at all be grasped. For this reason, it is saddening, and heavenly spirits are also very sur-
57. * prised, that mortals live in such great blindness, and this just because of their philosophy and learning, as they call it, which lead them into dense ignorance. For they are unaware that there are four human faculties, and do not know how to distinguish the human soul from their reasoning mind, and not even from the soul of brute animals. They even might, just because of the philosophy of their minds, come into such blindness that they would hardly know how to distinguish the human soul from the soul of the lowliest insects, or even, finally, from the soul of inanimate objects, and of plant life, seeing similar reproductive processes there.
So it is saddening that at this day, they imagine they are living in such great light in matters of understanding, when yet it is a darkness so thick that none could be thicker. As a result, as soon as they consult any philosophy, they fall into the worship of nature and are turned backward, and the proper order becomes so distorted that belief becomes null, thus almost irreparable, unless all their philosophy is first shaken from their minds.
So there must be a belief opposite to their own state of mind - which is not the case, for a spiritual knowledge must come first. One must know what is to be believed, and that something is there that can be believed. For belief is not possible without knowledge of these matters. That would be a believing without the understanding and reason, which is not human.
[Soul; Wild animal (Beast); Blind; Ignorance; Philosophy]
2768. Without a knowledge of those human faculties, there is no knowledge of what takes place in every society, smaller and larger, in the entire globe, in the Church of God the Messiah, in the Kingdom Itself of God the Messiah. For the Kingdom of God the Messiah will be just like a human being in most perfect order, from the innermost to the outermost parts, having all the human faculties.
The state of this Kingdom of God the Messiah, thus the state of Heaven, is absolutely not known, not in the least respect, without spiritual knowledge of what the human being is like per se, and what when reformed. Without it, therefore, one cannot grasp, and thus cannot believe, anything at all about how we are reformed, that is, regenerated, created anew, made righteous, and so brought back into perfect order for our level, from the distorted order in which and into which we are born.
2782. But that these words are so difficult to understand makes me sad at the changes of the times. At that time, when Abraham, Isaac and Jacob lived, they were so easy that everyone understood. Therefore such an utterance by them was ceremonious - by them, that is, who were led by God the Messiah and spoke as His mouth.
[See WE 2798-2805, explaining Gen. 48:8-10.]
2806. Here, because God the Messiah had spoken through the mouth of Jacob, who was therefore called "Israel," he could not help but love them and bear witness to his love by kisses and embraces, which are the effects of love in a human being. For when God the Messiah speaks through anyone, and sees those whom He loves, then that very person himself displays this by kissing and embracing them, these being the bodily effects that necessarily follow the feeling of love. I can certainly affirm that this is true,
59. that is, that certain bodily gestures follow of their own accord from feelings, responding in a remarkable way.
mSee whether these words are to be inserted, or not.n
2823. [Gen. 48:] verse 16. Angel properly means "One sent by Jehovah," thus one who represents Jehovah Himself, so God the Messiah in this sense is called "an Angel," and also for the reason that He speaks through Angels, as in Chapter 31, verses 11 to 13, above. For truly heavenly Angels are only instrumental means through whom God the Messiah speaks as if it were He Himself. In fact, they
60. * are to such a degree merely instrumental means, that they themselves do not know what they are about to say until they are speaking or have spoken. They only understand the things after they have been uttered, and it appears to them at that very moment that they themselves are speaking. Such is the state of spirits properly so called. But there exist different grades of spirits, which here it is not the place to discuss.
[Understand; Speak; Prophet]
[See WE 2824-32, concluding the explanation of Gen.48:16, especially 2824-25.]
[See WE 2962-70, explaining Gen 49:17-18.]
2971. Since, therefore, this is so dangerous, namely, by means of natural sciences to search out and investigate spiritual and heavenly matters, it has been granted me, by the mercy of God the Messiah, to venture to do this, not from
61. * my own daring, but from the inspiration of God the Messiah, as you may see above [4, 29, 42, 52]. Nevertheless, I must confess that every time I wished to involve my understanding in matters that are heavenly, I seemed to fall backwards, so plainly, and on so many occasions, that had I not, by the Divine mercy of God the Messiah, been brought back on the path at once, I would have quickly fallen backwards. So I have an actual and very clear experience to keep in sight. Therefore, human philosophy can never enter into the spiritual and heavenly regions, but spiritual and heavenly things themselves must bring in earthly ones.
[Blind; Ignorance; Philosophy; Spiritual things]
[For the sake of context, see also WE 2972, continuing the explanation of Gen. 49:17-18.]
2973. Those are called "Dans" who are like "serpents in the way and asps on the path" [Gen. 49:17], that is, who want to comprehend everything by reasoning and science, and to place faith in nothing but that which they grasp with the understanding. But those matters which are above the understanding, or which are only to be derived by intellectual processes through sublime comparison - those they reject; for they "bite the horse's heels," and thus "fall backwards from the horse." Indeed, they fall into that nature-bound state, into idol worship, and so into the loves of self and of the world, thus into all errors, so that they are worse, and more uneducated, than the brute animals themselves - which, on the contrary, live aright and quite in accordance with nature, from their own character.
Now because this is the cause of all errors, as well as the corrupted state of human minds and the loss of belief in God the Messiah Himself, therefore, lest
62. * mortals err and continue to fall backwards, thus from life into death, by the Divine mercy of God the Messiah, heaven has opened up to such a degree that it has been granted me now almost for a whole year to carry on conversations with the heaven-dwellers, and thereby to derive experience in spiritual matters, as well as higher knowledge. This was done so that my earthly knowledge could be joined to spiritual realities.
But I must confess the fact that whenever I was permitted to involve my understanding, I would have fallen face downward had I not, on every such occasion, been lifted up by God the Messiah, only by His mercy, and thus been kept on the path.
[Blind; Ignorance; Philosophy; Spiritual things]
[See also WE 2974-78, concluding the explanation of Gen. 49:17-18.]
[See WE 3021-31, explaining Gen. 49:25.]
3032. However, intermediate blessings* are those that concern society, for in order that there might be happiness and prosperity, which are meant by "a blessing," it must absolutely exist with a plurality, who together must bring about that happiness and transfer it to each other by a wonderful communication arising from the harmony of many. What the resulting happiness is like,
* That is, "the blessings of the breast and of the womb" (verse 25).
63. * and what heavenly happiness is like, may be seen described below [SEWE 86], which passage may be transferred to this place if it is permitted; namely at the sign O.*
[See also WE 3033-36, concluding the explanation of Gen. 49:25.]
[See WE 3037-39, explaining Gen. 49:26.]
3040. Likewise all spirits and angels in heaven; for all their speech, which is produced by means of symbolic portrayals, regards only the Kingdom of God the Messiah, presenting a kind of image of it, so that there is nothing in them which does not long for these "hills," or these highest points, and summits.
* This sign is a circle with a dot in the center.
64. * How heavenly angels and spirits bring to view in everything that which regards the kingdom of God the Messiah, would take too long to tell.
[See also WE 3041-48, concluding the explanation of Gen. 49:26.]
3110. When the Messiah is understood by "Joseph" in this passage, then He Who constantly prays and intercedes for the Church, and for the coming of His Kingdom, arises as the supereminent meaning. Then by "the house of Pharaoh," the very house of God the Messiah is understood, which must constantly pray to God the Messiah Himself that His Kingdom may come, and indeed, using the Prayer of God the Messiah Himself, in which nothing at all is contained that does not concern this Kingdom.
That prayer you may, by the mercy of God the Messiah, find explained elsewhere [WE 826]. For whoever prays to the Father in the name of God the Messiah, shall receive [John 15:16, 16:23], that is, whoever prays through God the Messiah Himself, directing the prayer to Him, but not to Jehovah His Father - for no one no one can approach Jehovah the Father except through the Son [John 14:6] - he shall receive. This is to pray in the name of This is to pray in the name of God the Messiah.*
The human race, and those who have died, both the saints and others, as well as spirits and angels, can never approach Jehovah the Father except through the one only Son - this is clear from what has gone before. For without the Son, the world is entirely cut off, and would perish in an instant. To do so would be like trying by some higher faith or sight to see into a bottomless pit where nothing is encountered but the thickest darkness; or like trying to approach Him by outward obedience, that is, by the works of the law, while inwardly being like a most filthy vessel, and like dung. By such obedience some do try to approach Jehovah the Parent. How absurd this is, I have just now discussed
[Lord; Jews; Mediation]
* In the original, this and the next paragraph were emphasized by the symbol "NB." written twice in the margin.
66. * with those who are likenesses of the Jews, and were still persisting, like the Jews on our earth, in trying to approach Jehovah the Parent apart from God the Son; and they became silent.
[Lord; Jews; Mediation]
[See WE 3113-15, explaining Gen. 50:7.]
3116. By the "Pharaoh" here, all are understood who make themselves God, who want to be worshipped as a god, but they are the gods of Babel, etc. For they regard themselves as all-powerful over Heaven and Earth, looking only to worldly and earthly possessions and how to obtain them, just like the devil himself, who does likewise. It is the same in the case of those who make themselves out to be God the Messiah and want to be worshipped as Him - they are likewise gods of Babel, and devils.* So also are those who put their faith in saints, as they call them, and so, corrupt the faith, diverting faith in God the Messiah to those who were but human beings, and among them, impure ones whom they had wished to declare pure by their own willful authority. But to what extent they are, on this account, put up with in Heaven, may be evident
* In the original, this and the next paragraph were emphasized by the symbol "NB." written twice in the margin.
67. * from Peter himself, who for this very reason was cast out of the company of the other apostles. I spoke with them for quite a long time during the past month, when Peter was deprived of all his crowd - and it was also shown what he had been like - and so is wandering about miserably, as said above [13].
68. 3117. With Solomon also I have been allowed to speak several times, who has retained his style of speaking as in proverbs; but still he had been admitted into Heaven, and continuing in his ancient dominion was therefore arrogant. But his wisdom was now poor, and such as could be compared to a shadow of intelligence. For in the middle of a saying, he left off, so that one might guess the rest of it, when yet he himself could guess nothing when I spoke in the same manner. But I was told that those who are presently being let in are still not those who are to be admitted into the Kingdom of God the Messiah,
69. * for they have as yet no joy. It is different in the case of those who are worshippers of God the Messiah: they get a picture or glimpse of the joy to come, whenever this is pleasing to God the Messiah. They therefore live with a perpetual longing for the Kingdom of God the Messiah.
[See WE 3139-41, explaining Gen. 50:15.]
3142. They are here called "the brothers of Joseph" for the reason spoken of above [WE 1925, 2466, 2898], which is that from the posterity of Jacob and in the tribe of Judah the Messiah was born. All in the whole world will also speak in this way, both he who is called Jacob and he who is called Israel, for everyone will acknowledge, because in his own conscience he knows, that he has held God the Messiah in hatred; because man is evil from infancy, and loves nothing but the world, and thus rejects love toward God the Messiah.
Then those who are called Israel will likewise say, "Perhaps Joseph will hold us in hatred, and repaying will repay us for all the evil that we did to him." For they do not know their own judgment before it has been pronounced, and everyone is called to account for the crimes he has committed and then thrust down, so to speak, into damnation. From this damnation, however, those are snatched away by God the Messiah who, through belief in Him, are children of Israel. This is confirmed in the Word of God the Messiah, as I was also allowed to observe
70. * from events in Heaven, where portents of the last judgment are constantly appearing, so that the greatest part do not know what judgment they will bear. From their present life in Heaven, it cannot be deduced that they will be among those who will enter the Kingdom of God the Messiah, except for some, such as Abraham, and Isaac, and certain others. For they who are evil still believe they will be lords over all of heaven, and want to be hailed as lords, just as the Jews living today do in their hearts. Even the devil and his gang are left in this opinion, for many reasons to be discussed elsewhere.
[See WE 3156-58 to this point, explaining Gen. 50:20.]
3158.* ....To this it should be added that while, indeed, some are reformed more quickly, and even at the moment of death, yet these are such persons as have been prepared earlier in an unusual way, of which they themselves are unaware. It is another matter if it happens by way of the sheer mercy of God the Messiah, in which case they must undergo hellish torments, as I was told regarding Judas the betrayer,
* In the original, paragraphs II 1477-85 (Acton 3156-63) are emphasized by the symbol "NB." Written 32 times in the margin.
71. for whom there is nonetheless said to be hope, because he was among the chosen, who were given by Jehovah the Father to God the Messiah, as God the Messiah Himself says [John 17: 6].
[Judas]
[See also WE 3159-60, continuing the explanation of Gen. 50:20.]
3161. This, too, is so common in human life that nothing could be more so, and it holds good in every particular case as it does in general, namely, that like the devil, mankind also thinks [evil] upon God the Messiah, but God has thought it into good. For the devil is permitted to intend evil, even to bring it forth, in a person, but for the purpose mentioned above [WE 3160], that this evil may be bent and thus turned into good. It sometimes happened to me that within several hours,
72. * his attempts at evil, and his falsehoods also, were turned, by a different way, into good, and into truth. So I am permitted to speak from actual, indisputable experience.
[Good; Falsity; Evil; Truth]
3162. The Word of God the Messiah abounds in cases of this kind, of which the Messiah Himself was the example and the effigy. He allowed the devil to carry Him away even unto death on the cross, and yet this evil inflicted on Him by the Jews and, at the same time, by the devil, was turned into Good itself, for it resulted in the salvation of the human race.
3163. For this reason it is now added here, "That He might do as at this day, to make a great people alive." By "a great people" is meant Israel, which is thus made alive. No other people can be meant here, and certainly not the descendants of Jacob as long as they remain outside of the faith and thus outside the gates of the Kingdom of God the Messiah. These words were very distinctly brought in from heaven, though
73. not dictated, as I could clearly perceive.
[See WE 3164, concluding the explanation of Gen. 50:20.]
3229. [Exod. 1:] 20. Now that care and providence which God the Messiah observes in regard to His Church is described, that is, by His blessing the midwives and, in spite of the fact that they had made use of cunning, as well as cruelty and even death, setting them free. Such care and providence has God the Messiah toward His Church, that he protects her in the midst of dangers, for He is aware of all the tricks, and He has pity on them.
74. 3230. At times, spirits of evil character have been permitted to give vent to their anger and revenge upon me, and to rush upon me violently, and sometimes even to make cunning attacks. But I remained in their midst, protected by God the Messiah, and they were not able to carry out anything at all beyond the attempt. So they withdrew, astounded and spouting abuses, but admitting that their cunning, violence and fury were of no avail.
[Trick (Cunning, Deceit); Anger]
[See also WE 3231, concluding the explanation of verse 20.]
[See WE 3271-73, explaining Exod. 2:6.]
3274. The daughter of the Pharaoh is said to have had compassion on the child, saying that this was one of the children of the Hebrews, because the "daughter of the Pharaoh" means the Church of the gentiles, which is loved by God the Messiah. Therefore, as she was acting in the same manner as God the Messiah Himself, from love and mercy, because such a feeling was inspired into her, she is said to have "had compassion," and this because the child had been exposed to death and placed at the river's bank.
For the Church of the gentiles loves the Jewish Church, because from it they derived their knowledge of God the Messiah Himself. The gentiles are moved by love toward the Jews, but the Jews, on the other hand, are moved by hatred toward those they call gentiles, meaning Christians.
How that Church declared its love toward the Jews is expressed by her words, "this is one of the children of the Hebrews," which she said despite the fact that the Hebrews were an abomination to the Egyptians, as we read above [Gen. 43:32]. She also bore witness to it by acts of love, in that she gave him to a nurse to be suckled [Exod. 2:7], and adopted him as her own son [verse 10].
They who are led by God the Messiah are like this, but just the opposite are those who are led by the devil. They have compassion for no one, and least of all for Christians, whom, if they had the power, they would condemn to death as they did Christ Himself, and would close the sepulcher with a great stone, meaning that they would cast them into the place symbolized by a sepulcher, and would stop up the sepulcher itself, rolling a great stone up to it [Matt. 27:66]. Such are the Jews, and such they have been since ancient times,
75. * as was symbolically portrayed to me just now, while I was writing these words, by dreadful rebellious disturbances on the part of those who had been Jews.
But these things are so horrible that I would prefer to cast them utterly and forever out of my memory. From this experience, by the Divine mercy of God the Messiah, I was given to learn what their disposition had been, and is. I could then see clearly what the Heavenly Kingdom would be like if they had Moses as their leader, whom they wanted to raise up above God the Messiah Himself, and so gain control of Heaven. That is how wicked it was. O*
[Jews]
* This symbol is a circle with a dot in the center.
76. 3275. Since, therefore, by the "daughter of the Pharaoh" here, the Church of the gentiles is portrayed, and by the "child of the Hebrews," the Messiah Himself, it is clear whom she understood to be in this box, namely, in the more inward and innermost sense, the Messiah Himself, Who was born of that Hebrew stock. On account of her acknowledgment of Him in this ark, she says, "This is one of the children of the Hebrews."
O* With those spirits [75] I also carried on conversations for a long time, and I heard and saw the wickedness of their heart, for they were speaking in character, and cunningly. But these matters would fill up many pages.
[Jews]
* This symbol is a circle with a dot in the center.
77. 3276. Obs.: I also had a conversation with those who were in charge of them about the descendants of Abraham, Isaac and Jacob, and, in fact, about those of Abraham not only from Isaac, but also from Ishmael, as well as from his six sons by Kethura; also about his other children who were sent to the east [Gen. 25:6]. It further concerned the descendants of Isaac from Esau, as well as the descendants of Jacob himself from his ten sons, who were afterwards called Israelites, that is, the ten tribes that were scattered over the whole world, first over the northern quarters of Europe, and from there into the whole of Europe and its islands, and some into Asia besides.
Thus the whole world, except for the peoples of Africa and the Indies, must be of Abraham's seed as to the flesh, which has therefore multiplied as the sand of the seashore and the stars of heaven [Gen. 22:17]. There is only one Tribe (together with Benjamin) living separated from them, which is a mere current in so great an Ocean, yet which stirs up so many disturbances, as if they alone were the sons of Abraham! Indeed, it was this current that aroused that great disturbance spoken of above [75], and would constantly arouse one, if they were in heaven, against the children of Israel, that is, against their ten brothers and their generations descended from Jacob, against those of their uncle, Esau, and all his posterity, from whom also arose so many princes of the gentiles - eleven, to be exact [Gen. 36:40-43] - against Abraham's own seed through Ishmael, from whom likewise princes arose twelve in number [Gen. 25:13-16], and also against the other children of Abraham by his lawful wife, Kethura, as well as those from Abraham's other children.
Thus that one Tribe, together with Benjamin, who are so few, would arouse a disturbance against the whole world, like a current against the Ocean; yet that current is so malignant that if its water were mixed into the Ocean, it would infect its waters like a ferment.
As for the rest of the peoples, such as those of Africa and the Indies, who, like the descendants of Ham, were exiled, their condition on the day of judgment will be better, because they live in continual darkness, and are not in any light. For this reason, there cannot be in them such a mixture of light and darkness and the consequent corruption of the spiritual state itself, and therefore, no crucifixion of the Messiah, as there is with those who live in broad daylight, and turn it into black darkness.
[Abraham; Jews]
[See WE 3322, explaining Exod. 3:4.]
3323. By "Moses" here, all those are meant through whom God the Messiah will speak, and whom He will address, as He now addresses Moses from the bush.
78. * Regarding voices: they are heard so clearly, from any location whatever, from afar, or wherever it pleases God the Messiah, and just as clearly as if they came from actual people on earth. And answers are given likewise. This phenomenon has been discussed very often above [see 3:3, 4], and testified to. Therefore, anyone who wishes to raise doubt about it, let him raise it, in regard to almost continuous experience of a year's duration!
But it is God the Messiah Alone Who speaks through spirits and angels, for no one lives but He, and all beings, whether angels, or spirits, or even people living on earth are only instrumental means. This I have experienced for the period of a year, so that not anything could possibly be said more truthfully.
But how it is that evil spirits are permitted to speak evilly, in fact, even to utter blasphemy against God the Messiah, shall be told later, for everyone is allowed to speak in accordance with his own nature and character for countless reasons which it would fill up many pages to present. So not a word that I bring forward and write is mine, and to this I can solemnly testify. Therefore, if anyone should ascribe to me even one jot of these writings, which are Truths, whether that person be on earth or in heaven, he or she commits such an offence against God the Messiah as to be unpardonable except by God the Messiah Himself.
mBut see how these matters might be put in a different way; for we are all so utterly weak as to ascribe things to ourselves, or to the human being. So as not to burden peoples' conscience, therefore, see when the time comes in what way it may be allowed, by God's Divine Mercy, to express them, and to change the wording.n
[Good; Speak, Speech; Evil; Character (Nature); Instruments (Organs); Substance]
[See also WE 3324-26, explaining Exod. 3:5.]
79. 3327. Whether I may be allowed later to say something about the washing of feet, and the things I was commanded to do, may be seen when the time comes [see 165].
[See WE 3339, explaining Exod. 3:11.]
3340. It certainly seems that Moses was permitted to speak in this way so that he would receive the signs and then persuade the people, who were without belief. But the same signs could have been given to him, and the same words spoken, without Moses replying, who, if he had been possessed of faith, would have kept silent and would have obeyed, as is well known from the case of Abraham and others.
80. * Moses himself is now present with me, and admits that he had not believed at that time, saying he did not want these words to be written - not for his own sake, he declares, but for the sake of that unbelieving people whom he later led.
What further passed between us, I do not wish to mention here. It can be gathered somewhat from the things heard and seen by me recorded above, paragraphs 75a ff.
[Moses]
[See WE 3341-44, continuing with the explanation of Exod. 3:11-12.]
3345. The very sign itself that someone has been sent is that God the Messiah Alone is preached and worshipped. So this will also serve as a sign for those who will be sent at the end of days, and this is a sign for me, that I have been sent. About this
81. mission, if it be pleasing to God the Messiah, something will be told elsewhere - also about how far the mission is to go.
3346. Here God the Messiah tells Moses, as He earlier told Jacob [Gen. 46:4], "I will be with you," that is, that Moses himself would not lead the people out of Egypt, but God the Messiah, Who is all in all things. Moses was not capable of leading that people, as is obvious from all the subsequent events. For he could do nothing at all on his own, but was like a bare instrument or tool that can do nothing of itself, not even speak, as he confessed further on, Chapter 4, verse 10. This is why Jehovah gave the reply we read in verse 11. Neither could Moses do anything at all in the way of a miracle, but it was God the Messiah Alone Who performed all and the least of them. This is clear from the very words I said this day, in the presence of Moses,
82. * speaking with those spirits who were around me: that they are not, and we are not, anything at all but instruments or tools - a fact which we were able to put to a test and find out so clearly that nothing is clearer.
[Good; Evil; Nature; Tools (Organs); Substance]
3347. How must they feel, now, about Moses, who is to lead them out of captivity into the land of Canaan, seeing his condition, that he cannot bring forth even the smallest word on his own, or utter any other word than that which God the Messiah allows him to say?
I confess the same thing of myself - something which I could not help testing and acknowledging in view of an experience of such long duration, now about a year. Even if I am in the company of other people, I speak exactly as anyone else, so that no one yet has been able
83. * to tell any difference in me from my old self, or from another person. Even if I was in the midst of company, I have sometimes spoken with spirits, and with those who were around me, who perhaps were able to get something out of it. But I do not know whether they have noticed anything, for at these times the inner senses are sometimes withdrawn from the outer ones - yet not so much that anyone could draw conclusions. They could only have been able to tell that I was lost in thought. The speaking itself is heard by no one but myself and by those present in the heavens who are permitted by God the Messiah to hear. But sometimes it is as clear and distinct as the voice issuing from the lips of a person on earth (although not as highly pitched and rough-sounding), so that the spirits themselves, etc., were sometimes afraid they might be heard by those who were present in the world.
[Speak, Speech]
[See also WE 3348, concluding the explanation of these verses.]
[See WE 3388, explaining Exod. 4:11-12.]
3389. From hearing and sight is born all human understanding, so we take the will itself here in place of hearing, and understanding in place of sight. So in the innermost meaning, these verses concern will and understanding in the human mind. From will, by means of the organs, proceed all actions, consequently also the act of speaking. In these actions, as in the will, understanding is present.*
This is expressed here by the words, "Who has given a mouth to the human being, Who has made the dumb, or the deaf one?" - thus coupling speaking with hearing. Understanding is expressed by the words, "Who has made the seeing, or the blind one?" - by which is meant that no life belongs to the human being, but that Jehovah God Alone lives, for which reason it is also added, "Have not I, Jehovah?" that is, He Who Is, as said in verse 14, Chapter 3.
* In the original, this paragraph is emphasized by the symbol "NB." written three times in the margin.
84. 3390. That human beings do not think and understand, nor will and then do, anything whatever from themselves, has been so clearly witnessed, [see] above [5, 9, 47-48], that nothing could be truer. On the other hand, everyone thinks, and then acts, from the feelings that agree with their character acquired by training and then made their own, which is likewise as true as anything can be. One can of course also be forced to speak in a manner at variance with one's own character, but since this is false and put on, no one is permitted to do this before God the Messiah, when He is present in this way.
3391. To "be with the mouth" of someone, and to "teach him what he shall say" [verse 12], involves that He would not only cause him to speak without impediment, but also impart to him a living understanding, so that he could see and perceive what was true. For
85. * when it pleases God the Messiah, such a light is imparted to the mind devoted to understanding that it is indescribable. Likewise, when it is permitted, such a darkness is brought on, but in this case by demons, that a person cannot see any meaning in the words - in fact, that one even views the subject matter as if from a different point of view, indeed a divergent one - even a contrary one. That is a very strange thing, which has become familiar to me by much experience, over a long period of time.*
This, therefore, is to "make someone seeing, or blind," etc. [verse 11].
[Ignorance; Understanding, Understand; Light]
* In the original this paragraph was emphasized by the word "Obs." written twice in the margin.
86. 3407. As for the statements made thus far concerning Moses, he himself, and many others - in great number, as I learned from the murmur - admitted without exception that they are true. They had been unable to seize on anything in what has been written that was not in entire agreement with the truth.
[Moses]
[See WE 3413-16 up to this point, treating of Exod. 4:22-23.]
3416. ....
87. Obs. Obs. (The meaning of the words in these verses from 22 to 26 inclusive may be seen in paragraphs 3439 to 3448 under the sign # # . When writing the above, I was in obscurity.)
[See also WE 3417-19, continuing the explanation of Exod. 4:23.]
3420. In the same way also later on, when God the Messiah wished to pass over from the Jewish people to the Gentiles, Moses, by his supplications, held God the Messiah so bound that Balaam, who was a prophet of God the Messiah, was unable to curse the Jewish people itself. About this matter, see Numbers, Chapters 22-24, and elsewhere [see Deut. 23:4-5, Josh. 24:9-10]. But how Moses interceded on that occasion on behalf of the Jewish people may be seen in that place [Num. 14:13-19].
There was also Abraham, who was then permitted to intercede on behalf of the people of Jacob; for no one can intercede for anyone except it be by permission. This, however, is happening in remembrance of his belief, when he was alive. For Abraham hears no person in the world, nor is he able to hear anyone except one such as myself, in whom heaven has been opened - but even then, with the
88. permission of God the Messiah.*
[See also WE 3421-28, concluding the explanation of Exod. 4:23.]
# #
3439.** But the things said in [Exod. 4] verses 22 to 26 are in themselves obscure, unless, by the Divine mercy of God the Messiah, they are revealed. For they are secrets which can absolutely not be laid open except by God the Messiah Alone. For this reason, let the same words be taken up again.
[See also WE 3440-44, again explaining Exod. 4:22-24.]
3445. Here the subject is now the son of Moses, whom [Jehovah] could not slay because of blood, exactly as we read about the descendants of Jacob, namely, that the destroyer or smiter could not slay the children of Jacob upon seeing the blood [Exod. 12:13,23]; therefore those descendants were saved by it on that occasion. What the universal meanings are when the subject is the son of Moses, who was to be slain, cannot be told at this time by reason of the fact that
* This short line appears in the original indented, below a full line which left little space, and therefore may not constitute an "indented paragraph." We conclude it as one, because its subject has the nature of an experience.
** This paragraph is inserted because it is referred to in paragraph 87.
89. * I am still in obscurity about the words here - also permitted, but for what reason, I do not yet know.
[See also WE 3446-48, again explaining Exod. 4:25-26.]
[See WE 3473-78, treating in general of Exod. 5:20 to 6:9.]
3479. However, certain seemingly opposite passages occur as well, indicating that Moses had still been subject to many weaknesses, and had given in to them. For example, he had not holily given honor to Jehovah at the rock (see the passages, and quote the words [Num. 20:2-13]). And in anger, he had broken the tables of the law, which had been written by the hand of Jehovah (see the passage, and quote the words [Exod. 32:19]). Because of his earlier actions, he was not admitted into the land of Canaan, but died with the others (see the passage, and quote the words [Num. 27:12-14], and then, if it is permitted, tell what they symbolize), still less was he carried up into heaven like Enoch and Elias.
From these passages, then, it can be inferred what Moses was like in real life, that is, what he was like in the beginning, when he was called and chosen to lead the people out of Egypt, what he became later on, and finally what he was like at the finish - for every life is judged by its end - and consequently what it means that he was allowed to see the land of Canaan, but not to enter it, Num. 20: verses 11 and 12, Num. 27: verses 12, 13, 14, Deut. Chap. 1, verses 37, 38, 39, Deut. Chap. 31: verses 2 and 3, Deut. Chap. 34: verses 1 to 6, Deut. Chap. 3: verses 23 to 29.* In these passages we read, first,** that Jehovah became angry against Moses on account of the people, though also (as is stated elsewhere) on account of Moses himself, because he did not give honor to Jehovah, either. Many matters are left unmentioned, those only being told that happened at the waters of contention,*** namely, that they did not believe, and Moses did not believe. Thus it was exactly
* The original has "13-29."
** The "second" and "third" points are discussed in WE 3480 ff.
*** I.e. of Meribah (Exod 17:1-7).
90. * as I heard it, by the Divine mercy of God the Messiah, to wit, that He became angry against Moses on account of the people, and on account of Moses himself, for the reasons spoken of above [WE 3479].
[For the sake of context, see 3480-82, treating further of Exod. 5:20 to 6:9.]
91. 3483. 'Just now I heard Moses lamenting, when he saw what was just written [WE 3481-82], and saying something which it is not permitted to bring in here.
Meanwhile, after his lamentation, and after an entreaty to God the Messiah, I noticed that he had been snatched away from those in whose company he was at that time. This was, as he also said, in order that the words we read in Deut. Chap. 34 might be fulfilled - but in their deepest meaning - that "Jehovah buried him," that is, hid him away, as well as those words which follow in the same verse, 6 - but, as I said, in their deepest meaning - that he was removed from the company of those who wickedly wished to set him up as their Messiah. This is what is said also in the same Chapter verse 5, namely, that "he died according to the mouth of Jehovah."
He says he does not remember having been present with the Messiah together with Elias on the mountain, about which event the Evangelists speak [Matt. 17:3, Mark 9:4, Luke 9:30], because no one can ever recall anything of the past to remembrance, unless this is granted, and the memory imparted, by God the Messiah.
[Moses]
[See also WE 3484, concluding the explanation of Exod. 5:20 to 6:9 in general.]
3499. The accounts commencing with [Exod.] Chap. 6 verse 10 to the end of the Chapter, then commencing with Chap. 7, verses 1 to 7, are nothing but a summary of events up to this point. In a way, they also include things yet to take place, for starting with verse 8, the signs themselves begin. Here there is only description, such as a summing up of what Jehovah had spoken and had commanded Moses and Aaron to do, as well as of what Moses and Aaron had replied. Further, there is a description of the progeny of Reuben, Simeon and Levi down to Moses, who is described last.
92. 3500. Here it should be observed that much speaking had intervened (as is usual when God the Messiah is speaking with anyone, although this speech takes place through angels, as it does with me), and so, perhaps, lasted over a period of many days. This is also evident from verse 13 of Chap. 6, as well as from the subsequent passages, in that the events are briefly reviewed here that had previously been told in detail.
But how long a time had elapsed from the first revelation on the Mount of God, Horeb, up until they performed the signs, is not apparent from the Word Itself. In verse 7, Chap. 7, we read that "Moses was then a son of eighty years."
[See also WE 3501-03, concluding the explanation of these verses.]
[See WE 3546-56, explaining Exod. 8:1-15.]
3557. And so these frogs are what went forth from the river spoken of above [Exod. 7:15-25], and were gathered together into the river that is damned, in the region of the Egyptians [cf. WE 3539], that is, Armageddon [Rev. 16:16]. Thus the subject here is unclean spirits of the lowest sort, that is, the kind who control the lowest or outermost parts of the human being, and who arouse those passions pertaining to the body and blood that are called pleasures of the senses and merely bodily enjoyments - strictly, the various bodily luxuries due to taste. It is these unclean spirits that control the outermost or merely bodily regions of the human being, and are therefore called "frogs," which are larger insects of diverse shapes and sizes. They likewise
93. * appeared once to me, when they were going out [of me], really clearly, so that I saw them creeping before my eyes, and presently gathered together into one mass. Then they were like fire, and exploded with a noise that came to my ears like a bang, as they broke to pieces. That spot was later cleansed. And this took place in London in the month of April, 1745. Bursting through my pores, they appeared like smoke, but on the floor, like so many crawling worms, in great abundance. [See 397.]
[Appetite; Eat; Fire; Worm]
3571.* [Exod. 8:] verse 11. These words are also understood as [explained] above [WE 3560-61, 3569]. However, that frogs would be left in the river means that they who have been rejected [WE 3557, [93], WE 3570] live in their own swamps; for in swamps
* In the Schmidius Bible, this is verse 7.
94. * are their homes, thus also in rivers that stink like swamps, because of the dead.
3574. [Exod. 8:] verse 14.* Here it came about that the Egyptians "gathered the frogs into heaps," and that "the land stank from them." But these words were written down because they also involve other things, that is, that those gatherings, symbolized here by "frogs," are not only unclean spirits, but especially whatever is aroused by them, namely, bodily enjoyments. When these grow stale, then the whole body stinks from them. For although they are deprived of power, and dead, they still remain, so that the Egyptian, that is, earthly person,
* can breathe. A stench to the nostrils corresponds to their unclean nature, as has also
* In the Schmidius Bible, this is verse 10.
95. * been made evident to me; for things in nature, even a stench such as comes from unclean things in nature, interact with such spirits.
[See WE 3589-91, treating in general of Exod. 8:20-32.]
3592. But these harmful flies, or fantasies, can only come up in earthly people, meant by the Egyptians, not in spiritual people, or children of Israel. For the latter are not weakened by such pangs of conscience [WE 3591], but rather strengthened. Such pangs are beneficial in causing one to know oneself and to admit one's faults, which God the Messiah then heals from most deeply within, like wounds that have first been opened up.
This is the reason why it is first said here that this swarm of harmful flies would not appear in Goshen, where the children of Israel were, but only in Egypt, verse 22,* and this for the plain reason that God the Messiah shall bring them help and heal them. This is meant in verse 23,** where we read, "For I will set a redemption between My people, and your people." What is redemption without a redeemer? Man is redeemed by God the Messiah Alone. Thus no power to hurt them is granted, according to what was written below, at the end [of this tome] at the sign @ @,*** where
* In the Schmidius Bible, this is verse 18.
** In the Schmidius Bible, this is verse 19.
*** Each symbol is a curvey "h."
96. * the cunning of many spirits is discussed.*
3594. [Exod. 8:] verse 21.** To "send on Pharaoh, on his servants, on his people, and into his houses," means the same as what was said above about the frogs, which you may see [at WE 3560-61]. For it is evil spirits that arouse those fantasies, and they desire nothing more than to tear a person apart miserably, by operating through dreadful fantasies,
* This refers to the "missing numbers," 1 to 148 1/3, which were originally written at the end of the tomes of the Word of the Old Testament Explained. According to the index, paragraph 77 treats of the malice of evil spirits, paragraphs 143-44 of many spirits together and how they are kept in a bond. A. Acton refers to paragraph 77. However, the words "evil spirits" are anerroneous reading for "many spirits" (the Latin being "multorum," not "malorum"). That reference is more likely 143-44, is seen in 97, which mentions a "leader."
** In the Schmidius Bible, this is verse 17.
97. * and like practices. For what this gang is like when, by permission, it is led by such a leader as is spoken of in the paragraphs marked @ @, no one can believe except from actual experience. For they aim at nothing else but to corrupt everything of one's mental landscape and thinking. When the person is absorbed in fantasy, then they really awaken, as if they begin to realize that they themselves are not those people [they are with]. Hence their brutality.
3641. [Exod. 9:] verse 24. By "fire" here is described anger being enkindled, namely, how it mixed itself in with profanities, for we read, "and fire mixing itself in the midst of hail." "Hail" is blasphemous words, but "fire" is that burning feeling which is said to reside "in the midst," that is, within the words. That it does reside within them is noticeable in the speech of an angry person.
The process of growing angry, when the angry person is one whose feelings and words spirits see, as they do mine, appears before them no different than
98. * as sparks going out in the form of a heavy, flaming rain. But this depends on the nature of the anger, which sometimes exists for a just reason, as was once the case with me - at which they were greatly astonished.
[Fire; Anger]
99.* [....] He called them the children of Israel so that in them He might remember the gentiles [cf. WE 3337-38, 4070].
How the life of all who live on earth, as well as the life of the human body itself, is guided by God the Messiah Alone, is evident not only from what has been said above [cf. WE 644-50]. It was told how the human Soul lives, and therefore is ruled, by God the Messiah Alone, and the life of the subsequent faculties by spirits in a proper arrangement, who are only instruments of life, but not lives in themselves. But it can also be seen clearly, by comparison, from man-made instruments in which there is only one single acting force, as in pendulums, and in other mechanisms that are set in motion by the single force of a wheel, a spring, etc. Other powers that follow one upon the other, in whatever order they succeed and are consequently increased, are still activated by that single force. But this is only by way of comparison, to aid the understanding.
This also shows that in the last power, all the prior powers and forces reside, dependent and focussed upon the one force, and are thus together. The same applies in every action, to all the lives of a person, from his very first - for there are as many distinct lives as there are faculties. But when these are in a corrupted order, they are not guided in the same way as when they are in a reformed order. When in corrupted order, they are guided, upon permission, by evil spirits, who nevertheless have no power in them, but power is given to them as instruments, for various reasons that have been spoken of here and there [5, 7, 10-11, 39, 53, WE 1852, 1855, 2119]; namely, depending upon the state of the person on earth, both present and foreseen. Evil spirits, like men, think they are under their own control, but how miserably mistaken they are, I have very often observed, and it has been
* The portion 99-100 is the content of a fragment of manuscript glued to the inside back cover of Explicationes in Verbum Verteris Testamenti, Tome II. See A. Acton, The Word Explained, Vol. III, p. 341, footnote 6, and Vol. IV, p. 320, footnote 1.
100. granted to me by God the Messiah to prove it to them vocally, as well as by various experiences, even to their extreme indignation.
But we read about this experience so often in the Word of God the Messiah - how He cast them out, and at His will sent them into the swine [Matt. 8:30-32, Mark 5:11-13, Luke 8:32-33], etc., as well as how they were cast out by His disciples - that there is no need to bring in other proofs, of which there are very many.
How the soul gives the will permission to go off into an act, should be considered; for nothing can pass into the will without the soul permitting it, but it is the soul alone that gives the power to act, whether it agrees or does not agree.*
* In the original this paragraph is emphasized by the symbol "NB." written once in the margin.
[Paragraphs from The Word of the Old Testament Explained, Tome III (Exod. 14:29 to Deut. 34:5 as well as the Biblical books from Lev. to 2 Chron.), numbered by the author from 1 to 7762, by A. Acton from 4003 to 7566]
Why the Jewish people were so often tempted in the wilderness
4005.* The people of Jacob, or of Moses, were tempted so often, and as often yielded in temptations - not ten times, as we read [Num. 14:22], but obviously many more. Therefore, one asks, why were they led so many times into temptations, when yet it was foreseen that they would succumb? Would it not have been better for them if they had not undergone temptations?
But the answer was given that while in Egypt, they were not only idol worshippers, like the Egyptians, but also, as one can see from Moses' prayer [Exod. 32:11-13], of a haughty spirit, looking upon the whole world as nothing, and condemning it, just because they themselves were of the seed of Abraham, Isaac and Jacob, and therefore the only ones who would be in charge, not only on earth but also in the heavens. For Moses prayed for himself and the people, that they might be greater than all peoples on the face of the earth, and that the soil might be their inheritance - and this at the very same time when they were worshipping the calf and carrying it in their hearts, having drunk its dust.
Therefore, since they ambitioned so much, and indeed to be the only ones, it is a necessary consequence that they should undergo temptations, and through temptations be corrected, for without temptation, no one can ever become better, so that they would not only see what they were like, but realize that they were not the chosen ones. For to let idol worshippers into the kingdom of God, is this not the same as letting in the devil, whose kingdom they harbor within them? Therefore, since this was their nature, they were subjected to temptations, and, in fact, of the lightest kind, as, for instance, when they were lacking water [17:1 ff.] and yet had seen so many miracles, and were seeing them every day; and as when Moses tarried for forty days, and yet they had seen the glory of God on the mountain [24:15-18], and so on.
* This paragraph is unnumbered in the original. See The Word Explained 4002, footnote 2.
101. * This is the reply to the things said to me by those who are standing with them; for a multitude of them crowded around me for a long time, whose wicked deeds I do not dare to disclose.
[See WE 4020-22, explaining Exod. 15:2.]
4023. As for Jah, however, this is an abbreviation for Jehovah, occurring in songs. About Jah, see elsewhere, in the Psalms of David. Here something should be pointed out which perhaps few know, if anyone. The speech of Spirits
102. * is one which falls mainly into a one-syllable ending; thus it is a kind of singing, though not having those rhythms that are very displeasing. Nevertheless, it is a kind of singing - not a song, but its endings are similar to those usually found in the Psalms, but of one syllable. mThey are monosyllabic, even if the word is rather long, but [their speech] does not have the endings of hexameter verse.n* And they do this with such great skill! For entire days they spoke with me in no other way, and afterwards, I spoke in the same way with them, for later this cadence came spontaneously. From this, inferences can be drawn regarding the Psalms of David, etc. etc.
But all the conversation of this kind between us flowed of its own accord, making me realize that I was speaking nothing whatsoever from myself, just as I was likewise not thinking anything from myself. Thus the thought went forth into such speech. But the speaking was not always like this.
They said, moreover, that the ending should be in a single syllable for the sake of unity.** From this also one may infer that the word "Jah" is a word of singing, and means Jehovah, because He Alone is to be sung, that is, worshipped.
[Speak, Speech; Rhythm; One (Union)]
* That is, with long or stressed syllables.
** See TCR 8.
4038. These next words [verse 9] apply to an enemy, that is, one who is constantly pursuing, with the result that there is combat, and who constantly thinks he is overtaking. With such people it is always the case that they believe they have convinced others. For upon obtaining a forced agreement, they immediately boast that they have "overtaken," as I have learned by many experiences. It appears as if there is agreement
[Agreement; Persuasion; Spirit]
104. * when spirits are permitted to pour in convictions, together with feelings, and at the same time to snatch away anything that refutes them. But they do not realize that in spite of this, they still have not overtaken the person, for that evil is turned by God the Messiah into good, so that they are compelled to admit afterwards they had not overtaken him at all.
[Agreement; Persuasion; Spirit]
[See also WE 4039-42, concluding the explanation of this verse.]
[See WE 4069, explaining Exod. 15:22-27 in general.]
4070. Now although the [sons of Jacob] were of this character, still God the Messiah did not wish to abandon them, both because of the promise [made to Abraham] and, especially, because of the portrayal in them of the sons of Israel [see 46, 99, WE 2806, 3142, 3337-38, 3392]. For when God the Messiah saw their external rites and the statutes He had commanded them, He did not see them with human eyes, but with Divine ones, that is, He saw the Heavenly things they portrayed, thus calling to remembrance the Church of the Gentiles, both the earliest one and the one to come, that is, the sons of Israel; and so he did not wish to forsake them.
Outer things entirely interact with inner ones - but [only] with Him Who is in the innermost regions and in the highest. For there is such an interaction that whatever exists on the earthly plane and is named, is understood entirely spiritually by those who are spiritual - as I once found out when I was telling in a series
105. * a number of things that had a connection, but they were natural data; and yet, by those who were hearing them, I saw that they had been understood entirely spiritually. Their causes also come to view, for the causes of all natural phenomena lie in spiritual ones, and the beginnings of those causes in heavenly ones.
[Interaction (Correspondence); Speak, Speech; Earthly (Natural); Spiritual things]
[See also WE 4071, concluding the explanation of these verses.]
4106. ....
4107.
106. NB.* Now begin the things which took place in the garden on May 2, 1746 [cf. WE 2072-74].*
[See 4103-07, explaining Exod. 16:1-3.]
* See WE 4106, footnote to these words.
107. 4108. That these things are so, I happen to know, by the mercy of God the Messiah. For I was sent into the wilderness, in that I was writing devoid of feeling, so that I was even compelled to grumble against those who were snatching feelings away from me - may God the Messiah forgive them. But many things took place at this point that cannot be told in regard to how these matters stood, because they involve secrets. There was grumbling for several days.
[See WE 4109, concluding the explanation of verses 1-3.]
[See WE 4110, explaining Exod. 16:4.]
4111. That this bread was to be gathered "every day," that is, every morning, involves many things, namely, that they should have no care but for each day, for God the Messiah wills to provide for His own day by day, and to take care of them in this life, as in the other.
In the other life, as they are unaware of things future, as also of things past, no one thinks about what is to come, except they whom God the Messiah allows to remember past events, or to view those to come. This is the condition of the angels of heaven and of the happy in the other life.
108. * Therefore no grief touches them as it does here in the world, where the grief comes only from the memory of things past, and from so-called human "providing" for future ones. He wills, therefore, that by their "gathering each morning" - as He also says in His own Prayer, "give us this day our daily bread" [Matt. 6:11, Luke 11:3] - that condition of the heavenly beings may exist on this earth, and thus, that heaven may be with those living here.
But what worries they can have, and over what kind of things, because remembrance is granted to them, will be told elsewhere. For these words involve more things than anyone could possibly bring to mind without their being revealed.
[Happiness; Future; Memory; Past; Providence]
[See WE 4112-15, concluding the explanation of Exod. 16:4.]
4129. [Exod. 16:] verse 10. What is meant here is that no one knows when the bridegroom will come, in glory, with the angels. That this glory would appear in a cloud, is also foretold by God the Messiah [Matt. 24:30, Mark 13: 26]. "In a cloud" means Heaven itself, thus in Heaven. Whether He will come into individual human minds, in a miraculous manner, with a sound, and such things, we must wait and see. It was foretold [Rev. 1:7] that also the sons of Jacob will see His glory, thus even unbelievers, for which reason it is said here to both - that is, to the sons of Israel and the sons of Judah,* "Behold, the glory of Jehovah appeared in the cloud."
The "cloud" here is man's heaven, that is, the human mind, which is like a cloud, but in different ways. It is like a bright cloud to the sons of Israel, but like a dark and black cloud to unbelievers. For a human mind, one in which there are truths, is comparable to a cloud, and appears like a cloud, but for the sons of Israel, it will shine like dawn in the morning. That truths are portrayed
* Probably meaning Jacob; see WE 4097-4101, 4107-09.
109. * by a bright cloud is abundantly evident.
[See also WE 4130-31, concluding the explanation of Exod. 16:10.]
4160. [Exod. 16:] verse 27. This passage confirms that in the other life, people will not find anything but what they had collected the preceding day [see WE 4156]; for as one's character then is, so it remains. This also has become clear to me in many ways while I was in company
110. * with spirits and those who lived after death. These had not been able to change their mind about things they had accepted in their bodily life. No matter how strongly I was permitted, so to speak, to suggest to them that they be of another mind, and thereby become happy, it was quite useless. They still remained the same as they were before, even if they acknowledged that the things said were true; in fact, there was seemingly a kind of will to live in a different mind, but as far as I could find out, by then it was in vain, for their own mind soon returned.
[Good; Character (Nature); Truth]
111. 4207. [Exod. 17:] verse 12. "When his hands were heavy," in the deepest sense, means that he had no more strength, that is, that in regard to belief he began to waver. Then the hands become heavy of themselves. When they are light, and are raised up by themselves, then there is belief. For it is human nature that the outward gestures become spontaneous and effortless when we are being our deepest self, for then we are sustained, because strength is proportionate to love. I have also quite often experienced, in various ways, how
[Love; Gesture]
112. * outer strength, that is, power of mind and body, have followed with unrestrained ease when I was being my deeper self. It was evident in many ways. Furthermore, everyone experiences this same thing just from Love: when there is a love for something, nothing is heavy. The reverse is true when a person is struggling.
[Love; Gesture]
[See also WE 4208-10, concluding the explanation of Exod. 17:12]
4251. [Exod. 18:] verse 26. Likewise [it is confirmed that the words in verse 22 must be true]. Thus all the "weighty matters" would be referred to Moses - they must consult God the Messiah Himself and must receive answers. This has also happened many times,
113. * in an image of that procedure, namely, that they went off to someone who held the position of a prince, and consulted, and they also brought back answers, which they told to me. This took place very frequently, in the image of the Kingdom of God the Messiah, so that the words that I wrote I am allowed to swear to.
It also happens the other way around, that they convey things I have said. They even consult among themselves, for instance, about the words I was writing, supposing as people on earth normally do that the consultation came of their own initiative. Then they were also allowed to bring their consultations into my mind - this I clearly observed.
However, these did not start from them, as I was also able to see plainly. Not the slightest thing that I saw coming from them, were they allowed to bring in; indeed, their very thoughts were also corrected. So they did not realize that all counsels come from God the Messiah, though adapted to each individual's character and understanding. I have not been permitted, however, to insert anything whatever dictated aloud by them.
The reason they are unaware of these facts is so that they may suppose that they themselves live, for without this notion they would believe they had no life.
This also showed to some extent of what belief and character they were who were consulting and were allowed to bring in the consultations.
[Lord; Answer]
[See WE 4260, explaining Exod. 19:3.]
4260. When Moses went up to God, it is said that "Jehovah called to him"; elsewhere [verses 9, 10, 21, 24] it is said that "He said to him." A call is a louder voice, so that he would hear, and indeed, "from the Mountain," that is, in the deepest sense, from heaven. "A mountain" is heaven, because of the height, for it is in the highest places, God the Messiah being Heaven Itself. One can hear which place voices come from, such as
114. * even several times from on high, through mediating voices of angels, as well as other voices also, at different heights, as I was allowed to observe. A voice was heard amid a moderate murmur, and indeed, from the height of the temple, etc. [cf. 4].
[Speak, Speech; Ladder; Spirit]
* A mountain is also a temple, whence Heaven is called a Mountain; and in the highest sense, God the Messiah is the Mountain.
[See WE 4261, concluding the explanation of this verse.]
[See WE 4352-54, explaining Exod. 20:13.]
4355. This commandment applies likewise to all those who see and look on when any kill, torment, torture, revile, innocent people, and, although they are able to give help, do not give it - such as their leaders, who look on with composure, and do not in any way come to their aid. It is these, then, who kill, torment, for they consent to it, though not daring to do it themselves. There are many things that hold them back, but these are loves opposite to true love. They put first what is their own or self-love. About this matter I also conversed with those who spoke
115. * with me, one of whom, I take it, had looked calmly upon very wicked doings and had nevertheless made no move to render help, when yet he could have done so, for he possessed very much authority (if it was he). Thus (it seems to follow), by consent if not favor he would have condoned war, at least, and thus victory, with no regret at heart.
[Abraham; Agreement (Consent); Jews]
116. * mSee whether these words are to be inserted, that is, whether they are of any use in the elucidation of this commandment. If not, this must be blotted out.n
[See also WE 4356-57, concluding the explanation of Exod. 20:13.]
4387. [These words were said] because self-love and love of the world clung to the seed of these descendants, from Jacob. For from that time, it had been the nature of that people to despise all in comparison with themselves, to want themselves alone to be the chosen, and everyone in the world, even heaven, to perish, just so that they would be lords of it all; and would hardly let in the rest, even as the vilest servants. I am in a position to know this so very well, from so much
[Jews]
118. * association and conversation with them after death, that I am convinced of it. Nevertheless, there must be nothing less likely, since they hold God the Messiah in hatred; in fact, they would tear each other apart like wolves and tigers, for this is what they regard each other to be, etc. etc.
[See WE 4388-93, concluding the explanation of verse 17.]
[See WE 4394-99, explaining Exod. 20:18.]
4400. When God the Messiah speaks, He is acting from the very essence of things, because from what is higher and prior, as it is called. His words themselves then follow from the very essence of things. From that comes the understanding of the words; for it is the understanding that is then aroused, and the words that give expression. So the mind is kept in a state of understanding, not by the words that follow, but by the things which the words express. It is different when a human being speaks; then it goes the other way around, and the meaning, or thing, must be gathered from the words. That this
119. * is the case, could be illustrated by so many examples and actual proofs, that if the abundance of proof within myself would accomplish anything, no one would be able to raise a doubt about this matter. For heavenly minds are in the very essence of things, whence they bring forth meanings into words, the words following from the things. Angels, when speaking, do not even know what words follow, or to which language the words belong. Yet they know very well everything that lies within each word, as I have very often observed, and on which subject I have spoken with them on several occasions. Even when I was speaking other languages I had learned, they did not know which language it was, unless I took thought that it was this particular language; besides other examples showing that understanding flows in, sometimes more abundant, sometimes more limited, entirely according to the will of God the Messiah, Who disposes the state of minds, imparting to them whatever will serve a use, etc. etc.
From this it may be evident that it was an understanding of things at that time that caused the people to tremble, to stand afar off, terrified; and thus that by "voices" are meant the words of God the Messiah, understood, etc. etc.
[Essence; Inflow; Inward; Speak, Speech; Things; Voice (Words)]
120. 4401. Nor could it have been otherwise, when the Law was being decreed by God the Messiah Himself, than that voices and words spoken to the more inward parts, adapted to the understanding of each mind, should be heard. It therefore follows that the Law was not decreed at that time on the outside, but on the inside; for, as said above [WE 4395], there is no Law separate from the inner parts. Nor should anyone imagine that that voice, or those sounds, came through the air, and then through the ear or hearing, into the minds; for they came through a higher and prior way into the minds, because from an actual understanding of things. But that voice is exactly like a voice that flows in through the ear, so that the hearer, that is, the seer, could not possibly think of it as coming in any other way than through the ear. For it is just as clear and, in fact, just as loud - although no bystander hears it - as speaking by the mouth of man when it passes by way of the ear. About this matter, I have gained such an intimate knowledge
[Speak, Speech]
121. * that I can testify to it before everyone; on which subject you may read more above [78, 83].
[Speak, Speech]
122. 4402. Moreover, how an understanding of things flows into the vocal expressions when some prayer, such as the Lord's prayer, is recited from memory, can also be told in a few words. It comes from above, and is poured in, sometimes more abundantly, sometimes in a more limited measure, depending upon the state of the human mind. This I clearly saw and could feel when I said that Prayer - to this I can solemnly swear - like today, the 16th day of May, 1746; and one who was speaking with me was both amazed and gladdened by it.
[Essence; Inflow; Inward; Speak, Speech; Prayer; Thing; Expressions (Words)]
[See also WE 4403-06, concluding the explanation of verse 18.]
4415. What this fear [WE 4414] is like, and in what way it is coupled with that other fear [id. 4413], and in what way separate from it, is difficult to describe. The sight of God the Messiah is, indeed, also feared, not because one is frightened by it, but because one fears for one's own impurity, and for one's own powerlessness to do and carry out those things which are ordered by the now present God the Messiah, the Very Holy One Himself. For the person sees that he should now cast away everything profane that is in him, and all that resists, and that is not holy; and seeing in himself the powerlessness, or the apparent inability, to put these things away from him, in thought, will and act, therefore he fears the sight, that is, the presence, of God the Messiah, or that God the Messiah should speak with him. Therefore, this speaking takes place through others, all depending upon the character and capacity of the person in question. I describe this fear from my own experience; whether it would also be like this
[Fear]
124. * in others, if they had been in the same state, speaking with the Spirits of God the Messiah, and with so many other Spirits, I do not yet know.
[Fear]
[See also WE 4416-18, concluding the explanation of this verse.]
[See WE 4428-31, explaining Exod. 20:2;5.]
* Also, it is clear that everything which goes forth from the human being, as if the human being were its origin, is evil, because from an evil root; and therefore that we must not evoke such things, as if they were from ourselves.
* This is the reason why we do not obtain anything we ask for from ourselves, as is
125. * evident from many cases, in which, as I was given to realize, I would not obtain anything that I wished. Of this matter, if God the Messiah sees fit, more will be told.
[Wish (Will)]
[See also WE 4432, concluding the explanation of verse 25.]
[See WE 4455, explaining Exod. 21:8.]
* This commandment also concerns the Church of God, specifically, that it must not be handed over to a strange Church, this being for reasons I am as yet not able to set forth due to the obscurity of my understanding. For it has been so greatly confined
126. * that I am unable to expand my thought, because, as it seems to me, I was being delivered into the bondage of those who wish to dominate, who are not good.
[See WE 4460, explaining Exod 21:11.]
4461. Other matters which these words have to do with, I dare not tell in so many words - namely, those to do with the Jewish Church, which had indeed been put away, but still not sent away; for He will provide her with food, a roof, and the rest. But as for being sent away, if they wish, they may go away "for nothing, without paying any money," and choose themselves a different leader.
127. * But Abraham, with a voice that I heard, altogether refused this; presumably Jacob likewise, who had held onto the heel of Esau-which subject you may see discussed earlier [WE 351].
[See WE 4476-77, explaining Exod. 21:5-6.]
* A state of bondage is also seeing and recognizing the best goal, yet not being moved by it, but wishing to be moved by it, and not being able. This state of bondage existed with myself, when these things
128. * were written; for I could in no way be freed as yet from spirits who wished to force me into writing them. Therefore, they brought on darkness when I was trying to grasp them in thought, and thus arouse love for the goal, that of serving the public and having regard for uses. I felt this state come upon me, as I could write nothing else with clarity but those words which were quietly dictated to me, so to speak, and yet I did not know with any conviction whether it was true and good, or not true and good - not with any conviction, still less feeling. I found out that truths had been mixed with non-truths. This was the reason for the prayer indicated below by the sign 11 [see SEWE 81].
[Good; Ignorance; Use; Truth]
mThe words here said about "a servant" also regard what is within a person, that is, the earthly or servile part, and the spiritual or free part, whence also the origin of these laws could be learned, as is evident from verses 20 and 21.n
[For the sake of context, see also WE 4478, concluding the explanation of Exod. 21:5-6.]
4479. As for the punishment now spoken of, that is, for preferring anything above that freedom - that is, if one loves anything above God the Messiah, Who is Freedom Itself, as was said above [WE 4442] - one is punished by becoming a servant forever, but not in the service of God the Messiah Himself, which is called servitude, but is Freedom, for to serve God the Messiah Alone is to be most free; for then one is moved by what is best, and so is led by feeling, as if on one's own or as a free agent. That this is
129. * freedom and, in fact, no bondage at all, so does not derive in the least from bondage, could be corroborated by many points; but they must be passed by, etc. etc.
[See also the last paragraph of WE 4479, concluding the explanation of these verses.]
[See WE 4573, explaining Exod. 23:8.]
4574. Hence "the seeing are blinded, and even the just are corrupted," for they cannot know the mind of the deceiver who is speaking and acting; nor does the deceiver himself know his own character and mind, which he sees even less than someone else - especially that dissembler, the serpent, who does this as if from his nature, on its slightest approving nod. Thus the deceit flows as if spontaneously,*
* In the original this paragraph is emphasized by the symbol "NB." written in the margin.
130. 4575. at which I have at times been amazed in spirits, who do not deliberate on the deceptions they are weaving together, but seize on them at the slightest nod, and then, as if unaware, spin together poisonous deceptions. So it is their nature, like that of serpents, that is acting. It had appeared to me that they were acting deliberately, but later I realized that it was from a nature that wholly dominates, and then draws every least thing into the whole, and thus corrupts it. For where a general purpose is regnant, all the least things are looked upon and seized upon as being for that purpose, which the spirits constantly harbor in themselves, and thus look to. This seemed to me to be the cause of their extreme shrewdness, which I have noticed at times.
[See WE 4576-77, concluding the explanation of Exod. 23:8.]
[See WE 4584-85, explaining Exod. 23:13.]
4586. Thus one must extremely "beware" of thinking those things which are profane and damned, for then they infest the mind's thought, such as those which I have very often experienced,
131. * when the bare mention of swearing and profanity so harmed my mind that I did not know which way to turn, so as to get rid of them. For when they who are spiritual, and must therefore return all and the least things to God the Messiah, hear such wickedness, it upsets their minds as much as if someone should beat their body with whips and clubs. I can solemnly testify that this has been happening to me for a period of a year, so that I could hardly be in company where things were repeated that are so dreadful, and cause such very grave pains, etc. etc.
[Swearing; Profanity]
4605. [Exod. 23:] verse 22. "Hearing to hear" is to obey, as before [WE 4603], which is also explained here when if says, "if you do all that He speaks."
* For when God the Messiah speaks, all in the least and greatest things must be carried out. Therefore, lest He be provoked, He speaks in various ways through angels.
132. * These matters can be set forth in many words, by the Divine mercy of God the Messiah, but whether this is the place, I do not yet know.
[See also the rest of WE 4605, concluding the explanation of verse 22.]
4620. [Exod. 23:] verses 29 and 30. These words in the more inward meaning signify secrets, namely, as to how a person is reformed. For evil is not driven out all at once, but little by little; and the evil that is clinging to one and has become fixed through acts, is gradually rooted out, and then an opposite, or better, character is put on. Meanwhile, evil is also turned to good, and in the place of evil feelings come good ones, and so it goes in all and the least remaining qualities, for a person's state changes through successive stages, but how it does, and what state is put on, is known to the Messiah Alone, because it is the work of God the Messiah Alone. How evil is turned into good, and
133. * how opposites are raised up to serve for a person's betterment, and many more particulars relating to reformation - something of which I was permitted to recall earlier [103-04])may be seen discussed in an account about temptation [see SEWE 66], if God the Messiah sees fit to allow me to set it forth.
4621. From this it may be evident how "the earth would become desolate," if evil were driven out all at once; and how "the beast of the field would multiply," that is, natural vices, that have become natural through acts; consequently, how it is driven out little by little. For when
134. * evil is being driven out, it is called back several times, even until it is blotted out, and gives way to good. This is a secret, and I do not know whether anyone knows it; etc., etc.
[Evil; Regeneration]
[For the sake of context, see also WE 4622, concluding the explanation of these verses.]
[See WE 4623-24 up to this point, explaining Exod. 23:31.]
* ...."They will be driven out from their faces" means that they afterwards do not appear, while still contributing to a comparison, and thus to a sense of goodness, and to a recognition of truth. For without evil, there is no feeling of goodness, and without falsity, there is no recognition of truth. Hence, the words which were now
135. * said have to do with these matters, namely, why evil must be driven out so slowly, and "not in one year," etc. etc. mThis can be illustrated to some extent by fruit, which being at first unripe and tasting badly, later ripens, fills out, becomes sweet; thus [there must be] temptations, etc. etc.n*
[Evil; Regeneration]
[See also the rest of WE 4624, concluding the explanation of verse 31.]
4625. [Exod. 23:] verse 32. Evils must never be united to goodness, that is, "you shall make no covenant"; for if they are united, the person can never become spiritual. It must be as if he did not know evil, although it is present in some form, so secretly that it contributes, as has been said [above], to the feeling of goodness and to the recognition of it, and of truth.
* In the original this paragraph is emphasized by the symbol "NB." written to its left.
136. * These points can be illustrated by some examples, if God the Messiah finds it fitting - some, perhaps, by what I have been allowed, by the mercy of God the Messiah, to learn through experience.
4626. [Exod. 23:] verse 33. "They shall not dwell in the land," that is, in the mind, for unless the form of the mind is brought back entirely into a spiritual form, in accordance with [WE] paragraph 4622, they do in some way live in the land. More
137. * can be said on this matter from the same principles, if it is permitted.
[See the rest of WE 4626-27, concluding the explanation of verse 33.]
[See WE 4628-29, explaining Exod. 24:1-2.]
4630. As to whether the "seventy elders," who were to go up at the same time, portray the lower mind, this appears to be the case, for it is from that mind that a person is lifted up to God the Messiah. This may be better evident from what
138. * I previously learned from experience, by the Divine mercy of God the Messiah [see 10]. For the order is that the things in that mind must be lifted up into the mind devoted to understanding, so that from it must be brought forth what is to be of service to that mind. As for the feelings, whether and how they are to go up is still a mystery to me. It does seem to me now that the feelings of the lower mind are joined on like a body to the feelings of the heavenly mind.
[Feeling (Affection); Body]
[See also WE 4631-32, concluding the explanation of verses 1 and 2.]
[See WE 4633-34, explaining Exod. 24:3.]
4635. However, [take note] that it is said - for it seems to be interjected by spirits,
139.* who now as before, are being answered, as has usually been the case -
* that the people do not say, "all the words which Moses has spoken," but "which Jehovah has spoken." In everything which Jehovah speaks, there is order, from the very innermost elements toward the outward ones, so that one element cannot exist without the other.
As to how the people understood the words, see above [WE 4399-4400, 119-20], where the Law is discussed; for the people heard and saw when the Law was being decreed - which cannot take place without an understanding of inward matters, as you may see confirmed in the passages just referred to.*
[See also the rest of WE 4635, concluding the explanation of verse 3.]
[See WE 4646, explaining Exod. 24:11.]
* From this it can be learned that they indeed "saw" the God of Israel with their eyes, but with eyes that had been opened, that is, opened from most deeply within, so that they could see when others could not, just as takes place when the eyes are opened, meaning when all the sight comes from most deeply within. Then to the eyes it is dark in respect to worldly objects, and the person sees only things which are more inward. This may be clear from many
* In the original, this paragraph is emphasized by the symbol "NB." written twice in the margin.
140. * of the particulars that are told elsewhere about the inner sight, if God the Messiah finds it fitting [see 3, WE 1144, 15-16].
[See the rest of WE 4646-47, concluding the explanation of verse 11.]
[See WE 4648, explaining Exod. 24:12.]
4649. The "tables" are spoken of in what follows [Exod. 32:15-19, 34:1-4, 29]. Of these there were two, symbolizing the old and the new covenant.
141. * As to what the tables are, consult, if it is allowed at that time, what is hidden away, and not yet permitted for me to draw on [SEWE 39, 40, WE 5384].
[See WE 4650-53, concluding the explanation of verse 12.]
[See WE 4657, explaining Exod. 24:16.]
4658. Here again that is called "a cloud" out of which Moses was called to; thus [it is clear] what "on the seventh day" means, namely, that when the glory of Jehovah had appeared for six days, on the seventh Moses was called to "out of the midst of a cloud." But these matters are still too deep. If it is allowed to make public the
142. * things that appeared, and to draw conclusions from them, there are some matters that concern Moses, and that people - but perhaps this is not yet allowed - to the effect that they are still profaning (but I do not know whether Moses is among them).
143. m4659. On the 8th day of June, 1746, profane things were said to me, toward evening; also in the night in sleep, likewise wicked things were said, to which I would like to pay no attention.n
[See WE 4662, on the general subject of Exod. 25:1-22.]
4663. God the Messiah is everywhere, but in holy things He is more present than elsewhere, and with a different power, namely, with truth and love. Therefore it is said that He can dwell with someone, or, as later, that He can "not go with them" to the land of Canaan [Exod. 33:3], when yet He is everywhere present. Therefore also, in the prayer of benediction [Num. 6:24-26], He is implored to look upon them, when yet He is seeing them always, as well as the tiniest things in the universe. But when they are sinners, He is said to "turn His face away," because there is not this kind of presence, namely, together with light and flame, that is, together with truth and love - which presence, by the Divine
144. * mercy of God the Messiah, I have been allowed to experience, such as in London, on the street, at home, in a temple at Stockholm, and which presence I am thereby able to recognize, and thus to describe. It is a very deep feeling, which can never be described, and if it were described in many words, still nothing of it would be expressed.
[Lord]
145. * Moreover, there are other presences, which manifest themselves by peace, by happiness, by a more inward sensation which I have experienced quite often over a period of two years; nor can these presences be described, for there is a clear sensation of happiness, which will be spoken of in a description, if it please [God the Messiah].
[Lord]
[See also the rest of WE 4663, concluding this general commentary.]
4670. "Hyacinth" is a cerulean color, also called sky-blue, or like the sky when it is clear, in which bright clouds appear. So it portrays clarity of the mind devoted to understanding, in which truths are shining. For this reason, that hyacinthine color, cerulean sky-blue, is greatly loved by the heavenly, as I have also experienced
[Color]
147. * on many occasions, and I know that they value that color very highly, and not so much the color green, except insofar as it partakes of sky-blue.
[Color]
[See the rest of WE 4670, concluding the explanation of this verse.]
[See WE 4702-07, explaining Exod. 25:28-29.]
4708. Whether these descendants of Jacob could have been saved by a mere observance of the Law in externals - as to this, doubt is now indeed being raised; but the answer is given that
148. * external observances are nothing, unless they originate from inner qualities. Externals can certainly lead a person to inner things, but only when God the Messiah is leading the person, and moving him away from the loves of the world and of self; and then the person does not place righteousness in outer acts. But this only in passing.*
[See WE 4709-11, concluding the explanation of these verses.]
[See WE 4776-78, explaining Exod. 28:1-14 in general.]
4779. There are heavenly displays that appear to a person admitted into heaven, and
* In the original, this indented paragraph and paragraph 4708 are each emphasized by the symbol "NB." written in the margin.
149. * indeed, a diversity of them, when heavenly matters concerned with the Kingdom of God the Messiah are depicted as if before the eyes, in a long series, by various figures which, when brought down to something actual, would denote the exact same things as do the garments of Aaron here, with the mitre, the cloak, etc. But because these are still secrets, they are not to be made known as yet in particular - only this, that nothing whatsoever of this kind is depicted that does not involve something mysterious, and does not in the highest sense denote the Kingdom of God the Messiah. They are presented by means of the same things as appear before the sight, such as pyramids of various forms, most beautifully decorated, crowned, etc. etc.
[Earthly (Natural); Pyramid; Kingdom; Display (Representation)]
[For the sake of context, see WE 4780-81, continuing the explanation of these verses.]
4782. But how such portrayals [as the garments of Aaron, and the ark], when looked upon by human eyes,
150. * appear in an entirely different form in the presence of God the Messiah, namely, in a form truly Spiritual and Heavenly - thus being as though withdrawn from the things placed before the sight, and converted into forms truly spiritual - I could likewise speak of from experience. For example, when I have thought earthly facts in a long series, they were understood spiritually; so, likewise, particulars in the Word of God the Messiah which are not at all understood according to the letter in the Word of God the Messiah in the Old Testament, but are understood according to the innermost meaning of the letter, wherein is the life of the Word of God the Messiah.
[Earthly (Natural); Kingdom; Portrayal (Representation); Spiritual things]
[See WE 4783, concluding the general explanation of verses 1-14.]
[See WE 4789-92, explaining Exod. 28:2 in particular.]
4793. In that heaven, namely, in the third, where such speech exists, is the human soul; but because the door has been closed, like the door to paradise, it cannot be grasped by our mind's understanding.
151. * About this speech, I can also testify that I have heard it in an almost waking sleep, and in fact, at the time, I seemed to understand its meaning; yet upon thinking back on it, it was inexpressible.
But these matters cannot be told about in a way that the understanding may grasp them, for they are above its realm, and what is above this is not understood. Who, for example, can believe that the soul, which is properly human, simultaneously and as though instantaneously, holds all and the least elements in order in the greatest and in the smallest parts [of man], where so many, such a countless number of different elements exist?
[Angel; Speak, Speech]
[See WE 4794-96, concluding the explanation of verse 2.]
[See WE 4910-11, explaining Exod. 28:8.]
4812. As to what "bands" symbolize in general, many things could be said, but it is not yet clear
152. * whether it is allowed to divulge them. Thus they stand for protection, when a person is girded with a band, etc. etc.
[See the rest of WE 4812, concluding the explanation of this verse.]
[See WE 4838 up to this point, explaining Exod. 28:15.]
* Thus in this case, [colors] involve the righteousness of God the Messiah, which is accounted to man through saving belief.
153. 4839. As regards colors in general, during spiritual temptation I have seen much; for example, what color portrayed universal grace, namely, a yellow golden color verging toward purple; further, which color portrayed mercy, love, etc., namely, purple and blood red; what a bright white portrayed, namely, integrity, truth, etc. Besides these, colors have been shown to me very often with a great deal of variety, and have also been the subject of conversation - and this has happened so frequently that the occasions could hardly be enumerated. They were shown with such beautiful variety that anyone would have to be amazed at it. Sky-blue is especially lovely, being heavenly, but this color also is distinguished according to its brightness, the whiter variety pertaining to truth, and the less white, verging toward purple, to love; etc. etc.
[Color]
[See also WE 4840-42, concluding the explanation of verse 15.]
[See WE 4864, explaining Exod. 28:30.]
4865. What "Light and integrity" are, in the deepest meanings and in the highest one, may be evident by an unwrapping of the spiritual elements from earthly ones. "Light," in the nearest meaning, is earthly sight like that of the eye. In a deeper meaning, it is spiritual light together with earthly, which so much resembles the light of nature, when a person is sleeping, dreaming,
154. * that it appeared to me countless times, when my eyes were closed, exactly like the light of day, together with various objects, as if in broad daylight.
[For the context, see the rest of WE 4865-67, continuing the explanation of verse 30.]
4868. Thus "Aaron carried the judgment of the children of Israel before Jehovah," which words can now be understood from what has been said [WE 4864-67], after this has been put into order. Here they are sparsely touched upon, for several
155. * reasons, for [it must be explained] what the "Urim and the Thummim" are, etc. etc.
[See WE 4869, concluding the explanation of verse 30.]
[See WE 4907 up to this point, beginning a general explanation of Exod. 29.]
* ....What I am being allowed to set forth here are secrets of heaven. It was told above [64, 149-50], that angelic choirs of God the Messiah, by various kinds of displays, portray to each other the Kingdom of God the Messiah, and in fact, such amazing ones, that I am unable to describe them, for they are very numerous, and continue in a long series, sometimes one continuous
156. * display lasting for an hour, two hours, as I know well enough from experience. For it was granted me to follow those displays quite clearly by a like mental display, and sometimes for so long a time that it completely wearied my mind before it came to an end.
[Kingdom; Display (Representation)]
[See WE 4908-16, continuing on the subject of displays in general.]
157. 4917. But what these displays are like, and what they look like, cannot be described so as to be clearly understood, for this requires experience. They are of such a nature that the person sees the things very inwardly, as if there were a sight rising above everything, and when they appear, they do not come in together with thoughts, but are entirely seen, deeply within; so that I was able to follow them with a kind of sight, which I cannot at all describe, and this in a long series from beginning to end, for even an hour, or two hours, until everything had finished.
So that if it were allowed to make known just one of them, namely, about the pyramid so marvellously constructed and decorated [149], if this should be described, it would fill up very many pages; and its formation does not take place all at once, but successively.
[Kingdom; Display (Representation)]
158. 4918. As for the very deepest sight, however, while it is not so familiar to me, nevertheless it has also been granted me once or twice to have the use of that sight, although very faintly; etc. etc. But then those who were in any of the lower classes could not take notice of that portrayal, etc. etc. These same things are what God the Messiah says, that if they did not understand earthly things, how would they understand if He should tell them heavenly things [John 3:12]? If, indeed, people do not perceive the inward portrayals that are presented to a person, with his eyes closed, as if in broad daylight, how would they perceive more inward ones? and if not these, then how the innermost ones? and if not these latter, which have incalculably many things within them, how, then, would they perceive the providence and omniscience etc. etc. in Jehovah God, in Whom are infinitely many things?
[Outer (External); Inward]
159. * And still, people do not wish to believe anything that they do not perceive with their senses, and thus with their reason.
4919. Hence the order now followed, of explaining the words of the holy text first in the nearest meaning, then in the inward meaning, in the more inward, then in the innermost, and then how they regard God the Messiah in the very highest meaning.*
* In the original this paragraph was emphasized by the word "Obs." written in the margin.
160. 4920. The flow is from the innermost class into the more inward, as it is called, and from this into the inward class. One who is not in order never perceives innermost elements, that is, as He says, ...Divine ones.*
But one who is held in order, perceives the very least agreements and disagreements between the true feelings and the feigned ones, no matter what shape they are given by evil angels, or by those who harbor evil in themselves; thus there is a certain discord most deeply within, although the appearance is persuasive.
This has happened to me so often that I cannot count the times. Thereby, the inflow of heavenly beings could be identified - but on these matters, it is not allowed, because of the length of the subject, to say much more - as it was today, when I was being thus enticed by the persuasions of one of them regarding a certain matter, into believing it to be so, but I still sensed deeply within, so to speak, that it was a trick, and turned away from him; the 23rd day of June, 1746, old calendar (it concerned a man-servant).
[Outer (External); Inward; Order]
* The reference here, indicated by dots in the original, is probably to John 3:12, alluded to in 158.
161. m4921. The power of symbolic displays raised up from a person by God the Messiah is most amazing, when a heaven is thus arranged round about him. Otherwise, they effect nothing. And the way in which the angels are arranged providentially guards against any [merely] visual pictures having some effect, or some power. This is the same thing as the cherub, or the cherubs, who guard the way to the tree of life [Gen. 3:24]. But while much more could be said about these matters, it is enough to tell of them in a general way.n
[Angel; Order; Spirit]
[See WE 4922-25, explaining Exod. 29:1 in particular.]
4926. As for a "young bull," its nature is servile, because it is later put under the yoke, thus standing for servitude in general, and here, for the third class, to whom exclusively this sacrifice - and more to be spoken of later - was strictly adapted. It must, indeed, serve the middle class, just as this must serve the first or innermost class, and this last, God the Messiah directly; exactly as in man, the earthly mind must be of service to the mind devoted to understanding, and this to the soul, for the sake of which both these minds exist. So it is in heaven, which constitutes the greatest, heavenly human being.
162. * Nevertheless, each class supposes that it serves God the Messiah directly. They are kept in this ignorance for several reasons, namely, so that they may believe they also are in the deepest region, and so may feel delights, at their own level, without any cause for envy - which could arise if they pictured to themselves the high estate of others, etc. etc.
[See also WE 4927-29, concluding the explanation of verse 1.]
[See WE 4930-33, explaining Exod. 29:2.]
4934. About the fact that childlike people such as these [WE 4933] are instructed later in heaven, when they are among those who are truly Christian,
163. * I could mention something here, for there have very often been little children who were being instructed, to whom that instruction was most pleasing; but it is an entirely different matter with those who have lived in the light of spiritual knowledge, and who had not been child-like people and innocents, ...(but see that nothing is brought in that might upset the minds of some people on account of the common church code that without spiritual knowledge and faith no one can ever be saved).*
[Little child (Infant), Innocence]
[For the sake of context, see WE 4935-36, continuing the explanation of verse 2.]
4937. "Unleavened bread" is the kind commonly prepared with water, and so we learn that this bread stands for the nourishment of the third class. This class is nourished in its own way by Heavenly bread flowing in at the different levels, when it is unleavened, that is, when the loves of self and of the world, which produce a boiling up of bloods or the human vital forces, are removed. These having been removed, which is the doing of God the Messiah Alone, then at the various levels, and thus adapted to the capacity of the subjects of this class, the heavenly bread flows in, that is, a teaching of belief in God the Messiah, Whom they must necessarily acknowledge as the Savior of the World, to be able to enter the Heavenly Kingdom. Those who, from an ignorance they cannot help,
* In the original a notation appears in the margin of the upper part of this paragraph, "Se whether it is permitted to tell something about little children."
164. * as it is called, do not know this during their bodily life - such as little children and other childlike and innocent people, thus myriads, who were not born in Christendom and cannot possibly be condemned for it - are instructed in the other life, and, because of their nature, imbibe the teachings easily, and with joy, and are educated. I could bring in many particulars about how little children were taught, as well as others also who, by the mercy of God the Messiah, had lived an unleavened life.
But it is another matter entirely when it comes to those who had been born in the midst of the teachings of [Christian] belief, and had been informed here in the world; their minds are entirely different. For they do not eagerly receive the teachings of the faith, because their attitude of mind had long been averse to them, and therefore leavened, etc. etc. So it was among the Jews of old in the symbolic Church, who did not know God the Messiah's merit and righteousness, that were figuratively portrayed.
It is different with those who certainly know about it, yet who entirely spurn it, and continually crucify the Messiah in their heart. In this life, these latter can change their minds, and those from among them can again be delivered who, living in blind ignorance - being made blind by their leaders - nonetheless, sighing, surrender themselves to the One God, Jehovah the Father, acknowledge His goodness in spiritual matters and place their trust in Him, without hatred toward God the Messiah, the Savior of the World.
[See the rest of WE 4937-42, concluding the explanation of verse 2.]
[See WE 4945-48, explaining Exod 29:4.]
4949. Above all, washing of the feet was also introduced by God the Messiah, and I am amazed that it is not in use among Christians, in remembrance of the washing away of sins and the cleansing by the suffering of the Messiah, which it just preceded.
165. * I could say very much, in general terms, concerning the washing of feet, which it was also commanded me to observe, when I was in that state. But perhaps they will not understand the mysteries, like Peter when he refused to be washed, to whom God the Messiah replied that they did not understand the secrets of heaven, nor could they enter into the Kingdom of God unless they were washed [John 13:5-10]. But I am not speaking of an absolute necessity for those among whom this has been abolished, although they might be urged to carry out and to believe all that was instituted by God the Messiah, even if they do not understand the secrets of heaven, or how they are thereby portrayed as clean before the angels, who raise these symbolic acts to what is deeper, etc. etc.
If by the mercy of God the Messiah it is allowed at its own time, these matters are to be better examined, as to whether this act is a necessity, and whether it has been commanded, like the holy supper, and thus whether it has a use; because it was not explained what would thereby be called to mind. [See 79].
[Wash; Foot]
[See also WE 4950, concluding the explanation of verse 4.]
[See WE 4960-63, explaining Exod. 29:8.]
4964. For everyone in heaven serves One, that is, God the Messiah, and really does not know that it is done indirectly. Thus not a single one is the servant of any other than God the Messiah Alone, Who is the Lord of all. The
166. * fact that they are unaware of intermediaries, and thus any who are higher, except the One God the Messiah, I have also discussed with them, etc.
[See also WE 4965, concluding the explanation of verse 8.]
[See WE 4981-82, explaining Exod. 29:13.]
4983. As for the "kidneys," they, too, are purifiers of the blood, for they carry away what is filthy, and this in a different way. Here those points may be brought in that were written by me about the kidneys, and a comparison be made.*
* Then it can also be told why the kidneys** are said to be "searched" [Ps. 7:9, 26:2; Jer. 11:20, 17:10, 20:12; Rev. 2:23], and how they symbolize these things in their different levels of meaning, etc. etc.; for everything falls together.
* Let there be also some description here of these [meanings] in a series.
* Then also let there be a description of how regeneration is recognized in things of nature, if it is allowed here. If it is allowed, I would then also tell what happened when I was thus
* See Animate Kingdom 284ff., especially 288, 294.
** KJV has "reins," archaic for "kidneys," and NKJ has "minds."
167. * setting forth, by thought and visualization, the complete chain of regeneration in the liver, namely that all and the least particulars were taken up, and were understood, in the inmost heaven; I, of course, did not perceive them, except for what was pointed out to me in a miraculous manner, etc. etc.
[Nature, Natural; Spiritual things]
[See also WE 4984, concluding the explanation of verse 13.]
[See WE 4985-86 up to this point, explaining Exod. 29:14.]
* .... "Dung" here means what is even more [to be cast off]; thus the text is proceeding in order toward the most unclean things. Therefore the abode of the devil in man is depicted by the back parts, where the drain is, or where the filth is cast out. Such
168. * portrayals are familiar to evils spirits themselves, when they are being cast out, when they are being arrogant, etc. etc.
[See also WE 4987, concluding the explanation of verse 14.]
[See WE 5002-03, explaining Exod. 29:19-20.]*
5004. But as to what the "tip of the ear," the "thumb of the hand," and the "big toe of the right foot" symbolize in this passage, I learned the following from certain things that had happened to me, which were, at that time,
* There is some doubt as to whether the last words of WE 5000 constitute an "indented paragraph":
"[See WE 4998-5000, explaining Exod. 29:18.]
* For the more knowledge and intelligence there is, the more difficult is the approach to what is holy, just as the more riches there are, the more difficult it is to enter heaven. For human intelligence closes the gates to heaven, and fastens the doors, which it is very difficult to break through, except for those who are not intelligent; but about this, if God the Messiah finds it fitting, we will speak elsewhere, as well as
168 1/2 * about what intelligence ought to be.
[See also WE 5001, concluding the explanation of verse 18.]"
169. * amazing displays that I would never dare, nor am I able, to recount. I learned this, that the right side of man is considered holier than the left, and, in fact, so much so, that the right side may never be touched except by those who are holy, while the left may be by others. If I should bring in my experience in these matters, besides being abundant, it would also be unbelievable.
[See also the rest of WE 5004-06 up to this point, continuing the explanation of these verses.]
* But the "big toe of the right foot," like the foot itself, stands for humiliation. This also could be testified to by much
170. * experience, but here there is no need for it as yet.
[See also WE 5007, continuing the explanation of verses 19-20.]
5008. Since these are the kind of subjects recounted in God the Messiah's Word, and there is not even a jot that does not involve an infinitude within it, and since none can unravel it without revelation, who, then, in order to acquire belief, would wish to resort to intelligence, which certainly cannot comprehend these matters, even though they have been revealed to me through much experience? And even though I affirm them here positively,
171. * yet who will have faith in them? Will they not still doubt about their meaning because they do not grasp it with understanding? Heavenly things are such that if they were revealed, anyone who puts his trust in understanding would never believe.
[See also WE 5009-10, concluding the explanation of verses 10-20.]
[See WE 5012, explaining Exod. 29:22.]
172. * That a "shoulder" stands for what is most excellent in spiritual things joined to heavenly ones, was revealed to me (in sleep, when I was allowed to enter the very inward Church, as a result of supplication).
[Shoulder]
[See also WE 5013-16, concluding the explanation of verse 22.]
[See WE 5024-26, explaining Exod. 29:26.]
5027. Further regarding the life symbolized by "waving," I can bear witness that
173. * a similar waving of spirits also reached my senses on several occasions; thus a waving of this kind is common among spirits. But this waving felt by me was undulatory, and it was also given me to consider what it involves, namely, that it is a common life, or a life of many, so harmonizing and conspiring toward a single thought, etc. etc., that it came more gently to the higher classes, and the mysteries within these symbolic acts were more fully extracted, and they grasped what the "odor of rest" [verse 25] is more fully, etc. etc.*
[Waving; Breathing]
[See the rest of WE 5027, concluding the explanation of this verse.]
[See WE 5028-29, explaining Exod. 29:27.]
5030. Further in regard to the "waving," which I said was felt as a quite pleasant undulation in the Brain [173], I could clearly,
* In the original this paragraph was emphasized by the word "Obs." written in the margin.
174. * and as a witness, describe it in a most general way as consisting of various degrees; for the undulation was felt variously. One was in the brain itself, about which I spoke with spirits, saying that it was like the wave-like creeping of cortical substances in the brain, in respect to which amazing things occurred, namely, that myriads of spirits together composed it, but there was [an undulation] in my brain corresponding to their waving. Then again [it was felt] in another way, with a great deal of delight; then differently again.
Therefore, it is the pleasantness of the undulation, which must be unutterable, and thus effigies the common life of spirits harmonizing together, or a general harmonious form, that is meant by "an odor of rest" after the offering had been set on fire [Exod. 29:25], etc. etc. For there is a general waving, symbolizing the particular waving of each spirit, and then the most individual waving in each - thus a harmony commencing from the very least things.*
[Waving; Brain; Inflow; Creeping; Breathing]
[See WE 5031-34, explaining Exod. 29:28.]
5034. ....
* In the original this paragraph was emphasized by the word "Obs." written three times in the margin.
175. * See what follows concerning the Theruma.
What follows must be taken note of, because memorable things happened at this point.
[See WE 5035-43, further explaining Exod. 29:28.]
176. 5044. These words must be taken note of, because memorable things happened to me in connection with them. So that I might realize that the subject is privilege in the Kingdom of God the Messiah, namely the relative privilege of the old and the new Churches, gifts were sent to me, such as a bundle of letters, a basket with apples and citrus fruit, which basket was not admitted: [signifying] delights. 1746, the 28th day of June (old calendar).
[See, Vision]
[See WE 5062-66, explaining Exod. 29:33.]
5067. That an "unclean person",* if he should eat of it, would be cut off from his people [Lev. 7:20], figuratively portrays the same thing,
namely, that whoever does not eat and drink [the elements of the Eucharist] in a right way, eats and drinks for himself death, and not life. For heavenly and worldly things may by no means be mixed
* KJV has "stranger."
177. * together, but must be kept separate, what is worldly submitting like household servants to what is heavenly. If they are mixed together, there is death. In man they follow one after the other and are not mixed together, for which reason it is providentially guarded against lest they should be mixed. About these secrets, if God the Messiah finds it fitting, [more will be said] elsewhere.
[See also WE 5068, concluding the explanation of verse 33.]
5075. [Exod. 29:] verse 35. Not even the least detail was Moses allowed to change from what had been commanded, for there was not the least thing in the ritual of sacrifices, in the garments, in the tent, etc., that did not portray something distinct and thus refer to something in the teachings of the faith, that is, in the teachings on the acquisition of righteousness through belief.
* For every single part of this ritual has an infinite content, just as does every single mental image, as
178. * I can affirm from much experience.
[For the sake of context, see also the rest of WE 5075-81 up to this point, continuing the explanation of verse 35.]
* ....Guardian spirits after life in the world believe they are equipped with a body, and are more convinced of nothing, and even that they are equipped with bodily parts, when yet such parts, which they are convinced that they have, like all parts of the human body, are of no use to them [there]. But in what form they are, they do not know at all; it depends
179. * on how they are portrayed, so that they seem to take on whatever form is induced upon them by portrayal.*
[See also WE 5082, continuing the explanation of verse 35.]
5083. The portrayals of such secret matters, discussed earlier [149-50, 156-58], come forth continually among heavenly spirits and angels, in a continuing series and with unlimited variety: and nevertheless they do not at all understand what they mean (except for those who are in the innermost regions, to whom this is revealed by God the Messiah and Holy Spirit). Such were the displays that were mentioned [there], which
* In the original, this and the preceding paragraph were stressed by the notation "Obs. obs." written three times in the margin.
180. * were seen by me in many series and over quite a long period of time,
5084. and still, those angels or spirits who portray these in a person do not at all know what they mean, but they are driven to depict them as if it were their own essential nature to do so, just as birds, if it is allowed to make a comparison, which are driven by instinct, portray the secrets of marriage by what they do, namely, building nests, laying eggs, hatching them, feeding their chicks, all in a most marvellous way; yet they are driven by nature to do these things. So, on a higher level, they who enjoy spiritual life, as do spirits and angels, portray such secrets with unlimited variety. That displays of this kind had existed in the earliest times in the first people, there can be no doubt; for speech cannot be cultivated, and cannot be devised, except from objects. Thus He spoke by means of such portrayals. That they can also
181. * speak by means of portrayals has also become known to me; for it was allowed me also to speak through certain portrayals, of which few, except those who are innermost, knew the meaning. One display can* involve an infinitude, such being the speech of those who are in the innermost regions, for they see more at one look than can ever be expressed on paper. In fact, a person's whole life, with its every variation, feeling, together with the words and the very least contents in each word, can be thus presented by a single display, so that nothing at all is missing that has been written down.
[Display (Representation)]
5085.** The whole first creation is but a symbolic depiction of Jehovah God, this by means of God the Messiah and Holy Spirit. Hence all things of creation down to the very least regard the Kingdom of God the Messiah. Those depictions cannot but come forth as the effect, because they come from Him Who Is, and Who Alone lives, and from Whom and in Whom all things are. From this, then, is the first
* At the top of a new page, the indentation of this passage was overlooked.
** In the original, the unindented portion of this paragraph is emphasized by the words "Obs. obs." written three times in the margin.
182. creation, which involves the second creation, and so the new heaven and new Earth.
As for what eating and drinking with Abraham, Isaac and Jacob means, see what follows at the sign (O)* [WE 5088].
[See WE 5088, explaining Exod. 29:36-37; specifically, what eating with Abraham, Isaac and Jacob means.]
5089. This spiritual eating is what is called eating and drinking with Abraham, Isaac and Jacob in the Kingdom of the Heavens [Matt. 8:11]. For as Abraham represents the first, Isaac the second, and Jacob the third class of the blessed in the Kingdom of the Heavens, it is understood what eating with Abraham, Isaac and Jacob symbolizes:
5090. namely, that this spiritual eating may ascend step by step. For they who are in the innermost regions love all in the whole world on account of their belief in God the Messiah, being moved by His love, so that they do not regard, with feeling, the love of themselves, or of their own families, except as a love below them, which they therefore put aside: these are called the children of Abraham.
One who does not feel this in himself, but is touched by the love of those who are his own, which arises from the love of oneself, such a one is not in the innermost regions. About this matter it was granted me to speak with those who
* This sign is a circle with a dot in the center.
183. * were in the innermost regions, or who supposed they were in them, so that they might see whether they were in the innermosts, as they believed. But from the above-mentioned characteristic, they would know whether they are there. For all do not know differently, before being instructed, than that they are most deeply [there], in which matter they are of course mistaken, but are still kept in this opinion. For they cannot penetrate into what is unknown to them, just as is the case with people on earth.
[Inward]
[See also WE 5091-93, continuing the subject of eating with Abraham, Isaac and Jacob.]
184. 5094. Today also it was granted to speak with those in heaven around me about the character of those who are there, that is, that they do not derive their character from any other source than their life in the body wherein it is developed; for they then continue to desire in the same way, that is, to have the same feelings. This being the case, they are worse than animals, which form a society and behave according to inscribed laws, such as bees, etc.; whereas if people should act from the nature so acquired, not any society could ever be formed, in heaven, for the society would go to ruin, each one would trouble, even drive the other out.
Therefore as a result of this and many other considerations, it was confirmed that if God the Messiah, Who is Love, were not controlling everyone by supreme and absolute power, then heaven would go to ruin, consequently human societies also, which are governed by God the Messiah through angels and spirits; so also would each person individually. They could not help affirming this conclusion, because it was granted them to see the truth.
[Lord; Nature]
185. * m[Tell] how the more perfect ones are on a higher level, and know where a feeling with those at a lower level comes from, which they therefore control; for a heavenly society is governed as one person, by higher powers, etc. etc.*
Therefore, one who cannot control a feeling of his own that is lower within him, cannot control the feeling of another who might be beneath him. For in heaven, it is the character that is ruled, and character arises from feeling; and from feeling arises understanding. But how it is in this life in those being regenerated, I do not yet know.n
[See WE 5137-39, explaining Exod. 29:42.]
5140. Therefore it is here said, "at the door of the tent," as well as "throughout your generations," for they still wish to remain in the same Church, in the same shadow, in their sleep.
* In the original this paragraph was emphasized by the word "Obs." written three times in the margin.
186. 5141. Something amazing happened to me today, in order to prove this to those who were around me from among the Jews who died of old; for they are the same after life as during life in the world, when left to themselves. I dreamt, and indeed, in a way that it appeared as if in wakefulness, as usual, and they were then so convinced that I was awake that they answered me as if I were awake.
Then, suddenly awakening, I realized I had been dreaming, and that they had spoken with me while I was asleep, and, in fact, believing me to be awake, which then embarrassed them exceedingly. One became indignant, another astonished, a third one loved it, because I then said that it shows from this how they live in a sleep, and their life was a sleep, and they believe that they see, hear, even live, when yet they are deceiving themselves, as they do not live from themselves, and yet likewise believe they do.
Then I wrote down the words in this verse [Exod. 29:42], and was thus allowed to demonstrate to them that they were still living their life in sleep; so they were able to say nothing. However, sometimes it happened that they knew a person was asleep, but in this case it was to prove to them in a different way in what shadow, and in what an illusion they are living - both those from among the Jews [of old], and those who are still living. See the continuation below at 55.
[Jews; Dream, Sleep]
[See also WE 5142-43, concluding the explanation of verse 42.]
5150. *It is amazing that man considers his life to consist in outer sensations and bodily
* The symbol here is a line with two arrowheads pointing towards the following words.
187. * pleasures, whereas the life of outer sensations, thus that of the body, is mere shadow, and consequently a sleep, compared to the life of inner sensation, that is, of the earthly mind, where fantasy and mental imagery as well as passions reside. Then again, some consider life to consist solely in passions, whereas this is but a sleep compared to the life of a more inward faculty, which must be properly human - and yet which is nothing but a kind of sleep in us relative to our innermost life, or that of our soul. But this in turn is nothing but a sleep relative to Very Life itself, which is of God the Messiah, Who is Life.
So all things down to the very least in us are nothing but shadow and sleep. It is known that human life is sleep. Thus there are levels of sleep, just as there are levels of angels and spirits in heaven; but it is a wonder that people consider the densest sleep to be life, where there is mere darkness, as in the sensations and pleasures of the body. Therefore they do not know that the life which is thought to be life arises from a succession of more inward lives, and that into the innermost life, and then from this into all a person's faculties, comes life solely from God the Messiah.
188. 5151. That the life of one faculty flows in succession into that of a second, and therefore, the life of the soul into that of the mind devoted to understanding, anyone may see quite plainly if he only attends to the innumerable elements in that mind, namely, those by virtue of which people are able to think, to judge, to conclude, to choose, and this analytically, in accordance with so many very deep and, in fact, unsearchable laws - this even in earliest childhood. Of these laws, some have been investigated, and are set forth in physiological hypotheses, but very few, and only the most general ones, which were able to be arrived at only by attentive contemplation of one's own mind.
These things could never exist unless they flowed in from a higher ability, that is, from the properly human soul, which is so much above the ideas of the mind devoted to understanding, that it composes those mental images and analytically arranges them in sequence, and thus composes the thoughts of the mind and their intelligible shapes. The same takes place in regard to feelings, which govern the will.
* About those auras [WE 5169 ff.], I once had a conversation with certain of the spirits.
[See also the rest of WE 5172-74, concluding the explanation of Exod. 30:3.]
[See WE 5175-78, explaining Exod. 30:4.]
5179. Order itself in general is portrayed by a "ring," but in that case order is viewed as arising from the innermost and descending to the last, then ascending from the last; thus as a descent and ascent through a circle. But here this is not the case.
190. 5180. The angels do not reach through to the last in order, except in man, thus through man, while man reaches from the innermost regions to the last. In man, the order of the whole creation is complete. In Adam, while he was in a state of integrity, the order was perfect, and at that time there was around him a perfect aura of angels. Something is absolutely perfect when it is perfect in each part of its order, at its own level, [all parts] harmonizing together, so that all are obedient to love, that is, to God the Messiah. It is otherwise when they do not harmonize: then the angels of God the Messiah can be called "very perfect," even though they do not reach through to the last in order; for imperfections increase step by step, and are the greatest in the last levels of the order.
[See WE 5181-83, concluding the explanation of Exod. 30:4.]
[See WE 5184, explaining Exod. 30:5.]
191. 5185. That the combined activities of the angels are carried out by means of turning motions, almost perpetually circular [cf. WE 5179], and that they move back and forth, and therefore also by turnings,
[Ring; Form; Gyre]
192. * as if they are speaking by means of turning motions, and thus conveying the words, that is, the commands, of God the Messiah - this I have observed sensately on many occasions. Therefore, choirs of angels in their activity are portrayed no otherwise than by "rings" [Exod. 30:4].
[Ring; Form; Gyre]
[See also WE 5186, treating further of "rings."]
5245. Feelings bring about convictions, so that the mind believes to be true, and absolutely true, whatever moves it in regard to earthly matters. Enlightened knowledge, though, and resulting convictions in truly spiritual and heavenly matters, prepare the mind for the reception of heavenly feelings.
This is demonstrated by many things, including my daily experience, of which some went unnoticed at the time, and some was noticed. But everyone can prove it to himself by common sense, and even by experience. But a person rarely pays attention to this experience, because he or she is too taken up with earthly feelings, and unless these are removed, heavenly feelings never come to light. Yet when they are acknowledged to exist because of being told about, then they do appear in shadow, but this appearance is not so convincing as to actually bring on those feelings. For this reason, in order first to dispel those hatreds, i.e. the loves of self and of the world, God the Messiah makes use of other means - especially misfortunes, afflictions, temptations, etc. etc.*
[See WE 5246-49, concluding the general explanation of Exod. 30:17-21.]
[See WE 5276-87, explaining Exod. 32:1-35 in general, and 5288-5291, explaining verse 1 in particular.]
* In the original, this portion of the text 193 is emphasized by the word "Obs." written seven times in the margin.
194. 5292. These words were written in the presence of many of the Jews around me, and I do not doubt that Abraham also is present. For the Jews are striving for the same thing now as they were during life, as I can confirm by many instances, words, displays; but this is unnecessary. They will still turn everything into fantasy, when yet not the least bit of this is fantasy, but there has been ongoing conversation, as that of one person on earth with another, etc. etc., and this now for 15 months. That it is not fantasy, those may clearly know with whom I have meanwhile associated in Sweden, etc., and it may be evident from an historical account of my life, if the opportunity is given for writing it down.
[Jews]
195. 5293. Just because a someone is permitted to speak with heavenly beings, with angels, with the dead as to the body, the person is not holy on that account, just as Jacob was not, Aaron was not, others were not merely because Jehovah had spoken with them. For we read that Jehovah spoke with Adam after the fall [Gen. 3:9], with Cain [4:9], even with the serpent [3:14], wherefore it can in no wise be inferred that such are holy above others. The fact that I have been granted to speak with angels, both good and evil, implies nothing holy about me, so that I cannot claim even the very least holiness on that account. But about these matters I will speak elsewhere, insofar as God the Messiah finds it fitting.
[Jews]
[See also WE 5294-97, concluding the explanation of Exod. 32:1 in particular.]
[See WE 5306-10, explaining Exod. 32:5-6.]
5311. What they deserve for the breaking of a most holy covenant [verses 1-6] cannot be unknown to them. Nations that had done like things, had not entered into a sacred covenant, nor had they any knowledge of Jehovah, being in the midst of darkness, while this people was in full daylight, as is proven by many passages; and yet they condemn those nations to Tartarus, and raise themselves up onto the throne of God the Messiah. Let them reply, if it is they who were present [194], for now there is silence! Nothing else
196. * did they reply to me but "we cannot." Who these were around me, I do not know, but I think they were many.
5312. Aaron himself, who later became the high priest, now performed those offices for the first time, but for the devil, whom he worshipped. Was he, then, not most unclean, even though the high priest? And that Jehovah God dwelt in the midst of their uncleanness, [see] Leviticus Chapter 16 verse 16.
* Could not what was most unclean, then, portray what is most holy, and therefore could not a symbolic Church exist among those who could never be the chosen? Thus it was in no wise because of them, but because of their portrayal of the children of the True Israel, etc. etc.*
* In the original, this last sentence is stressed by the word "Obs." written twice in the margin.
197. * This point they wished to refute, but to the passage in Leviticus, Chapter 16 verse 16, they could answer nothing.
5313. The sentence, Jehovah Himself pronounced, namely, [Exod. 32:] verses 33 and 34, where these words [stand]: "But Jehovah said to Moses, 'Him who has sinned against Me, I will blot out of My book,'" verse 33. "'Nevertheless go, lead this people into the [...] which I said to you" (He does not say "land," but what this means, I do not know): "Behold, My angel will go before you; but in the day of My visitation I will visit punishment upon them for their sin,'" verse 34.
198. 5314. These words were written on the 8th day of July, 1746 (old calendar), on which day I also spoke with Abraham, who then charged me to write that in heaven, nothing whatever is done except through God the Messiah, Whom they worship.
[Abraham; Lord]
[See WE 5315-17, concluding the explanation of verses 5-6.]
5324. [Exod. 32:] verse 8. "They have turned back suddenly from the way": that they did so suddenly is clear, for the sacred covenant had been ratified, etc., before Moses had ascended the mountain again.
* [They turned back] for a most trivial reason, [their wickedness] breaking out as though spontaneously, and as though they were being held by a bridle when kept to the worship of God the Messiah.
199. 5325. But I was asked by those who are around me - and that they were Jews, I was able to learn from many indications, without their own admission - I was asked why it had been foreseen by God the Messiah that they would fall, and seeing they were of this nature, why were they let into temptation?
I replied, in order that from being earthly people, they might be made spiritual. No other means has been provided so that people may be reformed or regenerated, which is taking place constantly in the person whom God the Messiah wills to draw to heaven. And they were tempted so that they themselves might see that they are of this nature, and thus inexcusable.
As to why it was permitted that they should actually fall, and thus be separated, I replied, because the worship of God the Messiah could not be commingled with the worship of the devil, which would have happened, had they retained the former in their minds. For this reason, those words [were permitted] to come true that are read in Leviticus Chapter 16 verse 16, that "the tent would dwell in the midst of their uncleanness." It is now added that they could in this way portray the True Israel, or the inner person, regardless of what quality they might be.
[Jews; Sin; Temptation]
* The things that happened to me now, and earlier, when I wrote about the Law delivered on Mount Sinai, are stupefying, and of such a nature that I dare not reveal them as yet [cf. 141].*
[See the rest of WE 5386-90, concluding the explanation of this verse.]
[See WE 5392-5400, explaining Exod. 32:17.]
5401. Such a war, or such a "voice of war," is heard in all kinds of camps, specifically in the spiritual and the heavenly person, in a society of such people, or the Church, in the world at large, even in heaven. For this kind of a war is going on continually between those who are self-righteous about their works
* In the original this paragraph was emphasized by the word "Obs." written in the margin. Above it the author had written and deleted:
"The things that have happened to me now and previously when I wrote about the Law delivered on Mount Sinai, as well as those portrayed to me today, the 11th of July, 1746 (old calendar), are stupefying, and so wicked, and of such a nature, that I dare not reveal them as yet."
201. * and those who ascribe righteousness to the Messiah Alone. They who are self-righteous turn all good into evil. Those who ascribe righteousness to God the Messiah, turn all evil into good. And this goes on continuously. Nor do evil spirits know that that war is engendered by the devil, who is invading, and that it is thus turned into peace by God the Messiah, Who is defending and protecting the person, like a wall which the enemy tries to scale.*
[Good; Righteousness; Law; Evil]
* It is, therefore, the "voice of war" such as it has just been described, that is meant in the inward sense.
5402. [Exod. 32:] verse 18. But now Moses replied, by whom is portrayed the Law in its outer aspects, as said before.
* But from experience of long duration, may it be allowed to speak of these matters, namely, about what is meant by this, Moses' reply. Those who are for the outer Law, as has been said [WE 5400], are continually
* In the original this paragraph is emphasized by the word "Obs." written twice in the margin.
202. * attacking those who are for the inner law; that is to say, those who are for themselves and the world, and whatever arouses those loves, are constantly invading them in most diverse ways, as far as they are permitted by God the Messiah. And even though they succumb every time and are conquered, they still persist and do not give up; therefore, they say in their heart or suppose no differently than Moses does here, "It is not a voice crying out that there is victory, nor a voice crying out that the cause is lost."
[Outer (External); Inward; Law]*
* These clearly refer to WE 5402, second paragraph.
203. 5403. As a result, then, the same thing takes place in a person who is fighting, as during temptations; the same thing in the Church, which is continually fighting, etc. For in the individual and in the Church is that battlefield, as it were, on which they wage the war.
204. * From this also come so many schisms, etc. etc.
205. * For in no other way is it possible for an earthly person to become spiritual and to be made new; this could never come about without such a war.
206. 5404. Good spirits, however, while knowing very well that the victory will be granted to them, still cannot but defend themselves, and thus fight, since evil spirits are permitted to invade in this way.*
[Outer (External); Inward; Law]
* In the original is a notation written vertically up the margin of paragraphs 202 to 206, "These points are to be taken note of most exactly."
207. * These, then, are secrets from heaven that explain very many passages of holy Scripture. Let only one be set forth, concerning Michael the Angel. He fought with the devil, and overcame him by the blood of the Lamb, Rev. Chap. [12:7,8,11], which will come to pass at the last day, when there will be judgment, that is, when God the Messiah shall come into glory. For this reason it is read also that that nation, or the people called Jacob, will not pass away before it shall see God the Messiah in His glory, etc. etc. [cf. Gen. 49:10, Num. 24:17].
[Outer (External); Inward; Law]
208. 5405. On the last day also, the devil will know that he is to be overcome, and therefore one reads further in Revelation that he will burn with great wrath, and will come down to the earth, causing great commotion, etc. [12:12,17]. Before that, however, he does not know anything but that there is "neither victory, nor a lost cause"; for he is continually lusting, and his lust for power blinds him, as is usually the case in all those who seek self-glory.
5406. "The voice of singing I hear," says Moses. Singing was customary at feasts, for we read, Exodus 15, verses 1 and 21, that they sang to Jehovah.
209. 5407. What power there is in singing when it is done from belief, I might show by many considerations, but here is not yet the place for it.
210. 5408. So at this time those who were doing the dancing were singing, which is logical, because the devil wants to imitate exactly everything he knows that points to God the Messiah, for he is passing himself off as the Messiah. Therefore he guides the minds of those who are self-righteous in regard to works to await a Messiah who favors their passions. Hence the prediction about christs who are to come at the last day [Matt. 24:24].
211. * The boasting of those who invade is here called "singing," for the wicked will glory for a time, and will therefore sing, but for a short time, for their song will be turned into mourning [Amos 8:10].
212. * What this song was, now follows.
[See also WE 5409-11, concluding the explanation of verse 18.]
[See WE 5412-14, explaining Exod. 32:19.]
5415. "It came to pass that Moses' anger grew hot, and he cast the tables out of his hand, and broke them below the mountain": that is, the inner Law was entirely wiped out, so that there was nothing of it with them; for it is broken, or made nothing, with those who adore themselves, etc.
5416. That [act] was inspired in Moses from heaven, so that this would be symbolized: for that deed is seen in this meaning in heaven, because there, the person is not looked upon as a person, but as the spiritual and heavenly quality that makes up the person. This is common in heaven, for they can never look at a person with the eyes as an inhabitant of the earth does, but look at the very inward qualities. Hence, they receive human beings according to those qualities from which they derive their humanity. This
213. * is the reason why Moses is regarded as the Law, etc.
5417. Neither could Heaven bear that Moses should carry in his hand the Law, the work of God; thus his anger came from heaven, as did the fact that he broke the tables - and this, "below the mountain," thus portraying the outer Law, and everything that follows from it.*
* In the original this paragraph is emphasized by the word "Obs." written in the margin.
214. * For every feeling, even the least part of it, flows into us from above, in fact, every movement, because it originates from feeling. This I can corroborate by so many experiences that the volume would swell from just the examples, also [telling] how miraculous the inflow is into the human mind and will, and thus into our actions - so it would seem impossible for anyone to believe it, unless convinced by such an experience, etc. etc.
[Think, Thought; Inflow]
[See WE 5418, concluding the explanation of verse 19.]
[See WE 5431-32 up to this point, explaining Exod. 32:22.]
* For if heaven had then seen what [Aaron and the people] were like inwardly, and were speaking with them in the way they do
215. * with me, whereby they are given to perceive all the thoughts of my heart -
* if this had been the case at that time, then anyone can judge that heaven could never have been with them, since even then, at heart they were worshipping idols, etc. Would not then, in the place of the angels of God the Messiah, the devil and his gang have taken over? To prevent this, many things which now follow took place.
5433. But about these matters many particulars could be told, specifically, how an aura, or choirs of angels, is formed around a person so that nothing but their outer aspect may come, by a series of steps, to the innermost regions; and also, how [these choirs are separated] from the person's inner qualities, so that the person may be [outwardly] present in the choir of angels of God the Messiah. For no one can be inwardly in the choir of God the Messiah unless they are such that their inward qualities interact with the choir: and this state is brought about by God the Messiah; (besides many more particulars about which it was granted me to speak with
216. * the angels and spirits around me, and this was at the same time demonstrated to me by experience so diverse that it would be a very large undertaking to set it all forth.)*
If this were not so, mankind could never do anything but disturb heaven by its wickedness - something guarded against most wisely by God the Messiah, etc. etc. It now follows from this, that a superficial person who is wicked - even at heart an idolater, as this stock quite evidently was for the most part - can nonetheless portray holy qualities, especially when sanctified by things which to the innermost choir of angels, symbolize what is most holy, as though portraying God the Messiah, etc. etc. In this way, what is most holy is shown to heaven and as it were inspired.
[Interaction (Correspondence); Outer; Inward]**
[See for the sake of context WE 5434-36, continuing the explanation of verse 22.]
5437. That outer holiness can also come over a wicked person may be quite well known from rituals that produce this effect. While an outer holiness can indeed seize the mind, especially when the angels round about are moved, yet this is something separate from the person. But outer holiness arising from inner holiness is very different. About these matters I could make several observations also, but I do not
* This sentence is emphasized in the original by the word "Obs." written in the margin.
** These also clearly refer to the whole of WE 5433.
217. * yet grasp them clearly; it may be allowed to make them at another time, if God the Messiah sees fit.
[See for the sake of context WE 5438, continuing the explanation of verse 22.]
5439. It is allowable for [outer holiness] to be called holy, for also the altar of whole burnt offering is called "holiness of holiness"* [Exod. 29:37], the altar of incense [30:10] "holy of holies";* the oil also is called holy, the garments holy, and other such things. Where the holiness comes from may be evident from what was said above [WE 5433-34, 5437], namely, from the choir of angels, from the portrayal of the highest Deity, while the human mind is lifted up out of its own realm. Stupefaction then seizes the mind, flowing in from the properly human soul, which is not fallen. From this, now, a great many particulars can be deduced
* KJV has "most holy."
218. * which regard man's salvation; but these are extremely secret.
[See WE 5455-59 up to this point, explaining Exod. 32:26.]
* And because, as said above [verse 14], God the Messiah was moved with compassion, for reasons spoken of above [WE 5333 ff., 5381], hence He wished now only to bring them into terror, that they might humble themselves, and acknowledge their sin.
219. 5460. For fright has the effect that one humbles oneself to the lowest level, prostrating oneself to the earth, and making oneself nothing; yet the fear has no other effect than to cause people to acknowledge their sin, for when they recover from the fear, they are of the same disposition as before. This is what fear accomplishes,
[Humbling; Fear]
220. * as has also been actually shown, by the mercy of God the Messiah, in the case of certain spirits around me who had been so humbled by fear that they could not have been more humble, but straightway upon recovering were exactly as before. In their fear they did acknowledge their sins, but beyond this acknowledgment there was nothing.
[Humbling; Fear]
[See also the rest of WE 5460-62, concluding the explanation of verse 26.]
[See WE 5463-65 up to this point, explaining Exod. 32:27.]
* But the fighting differs, depending upon the person's state. In an earthly person, the devil conquers, and also, is conquered; while in a person after combat, that is, in the spiritual and the heavenly person, the devil is continually conquered.
221. 5466. These things have been displayed to me over a very long period by continual combats within myself, and later [by combats] outside of myself in the midst of which I was; so that if all that experience should be told, the volume would swell out.
[See WE 5467 up to this point, explaining Exod. 32:28.]
* For the devil's gang are continually attacking, and trying to climb the wall, but they can never enter.
222. 5468. What it is to defend the wall can become clear by an understanding of our inward faculties. From early childhood, the human mind is subjected to outside assault, leading to an obedience of the earthly mind, and through that defense and combat is brought back to the truly spiritual form. So it subdues the enemy, but does not destroy him.
However, that the sons of Levi were allowed to kill their brothers, companions, and neighbors, was because they shared the same guilt, namely, of those who were sacrificing and worshipping. Thus they were like the others, Aaron, their head, being also of the tribe of Levi. Therefore it was allowed them to kill their own brothers, companions, neighbors, scarcely otherwise than as when God the Messiah punishes the wicked.
This is not done through good angels, who never punish or kill anyone, but defend themselves and subdue the enemy, that is, bind him, and hold him in bonds, with the constant intention of bringing him back to his senses. Heavenly love has this quality within it, that it never wishes anyone's damnation, that is, anyone's death: because they possess this quality from God the Messiah, Who rules them.
223. 5469. Therefore, what is seen here is punishment rather than truly spiritual combat; for, whenever the devil's gang is allowed the opportunity, the one rushes upon the other; nor do they care if it be a brother, or a companion, or a neighbor, or even a son, as we read presently [verse 29].
224. * Nevertheless, a spiritual combat is symbolically portrayed; for they were the sons of Levi, who were to be inaugurated into the priesthood - something that appears even more clearly from the words of the verse now following.
[See WE 5470-73, explaining Exod. 32:29.]
225. 5474. When a person is paying attention only to the things that rush upon the senses, then the spirits [with the person] grasp nothing else but those things; and in order that this may take place without the participation of the person's inner qualities, the choir of angels is arranged in the way stated above [WE 5409, 5421, 5433, 5437; SEWE 216], namely, so that the outer aspects are grasped by them, and are thus raised up. I have also experienced this in myself, that is, how they only grasp the outer aspects, apart from the inner ones; for they are at once touched by the outer aspects of an ordinary person, just as people on earth are. However, this could rarely happen in me except for the sake of demonstration and confirmation only, because inner elements were also among the outer ones at the same time, which I could clearly tell apart. Therefore, when holy subjects were being portrayed, then this was done near the tent of assembly and the ark, where a choir of angels was, this being the reason that at such times, all of the rites there were carried out so solemnly, lest any outer element should occur that would disturb.
Whether the angels of God the Messiah could be with this people in other places, must be doubted, except in the case of Moses, Joshua, and some others whose names are not on record here; as well as in the case of little children.
[Church; Outer; Inward; Order; Portrayal (Representation); Spirit]
226. 5475. In the presence of the altar, the tabernacle, and other objects, all things that were present were raised up, and were so arranged by God the Messiah that a most holy display would come to the innermost region; thereby every means was supplied so that numberless ideas could be formed altogether according to the will of God the Messiah, thus portraying all righteousness, and all salvation, as well as the universal Kingdom of God the Messiah, with its infinite variety. That variety was bound to appear from the composition of all the elements, and of each in particular, since nothing could be so holy that it could not have been displayed in this manner. For one who grasps the idea of the rites and ceremonies in this Church, can obtain an idea of all the secrets pertaining to the true Christian Church.*
[Church; Outer; Inward; Order; Portrayal (Representation); Spirit]
* In the original this paragraph is emphasized by the word "Obs." written twice in the margin.
227. 5476. Now in the Church truly Christian are contained all and the least things in the Lord's Prayer; and what an infinitude of secrets it has within it, I was able to learn from those which were inspired into me day by day, with inexpressible variety, as I recited that prayer.
[Feeling (Affection); Church; Outer; Humbling; Inward; Prayer; Order; Portrayal (Representation); Spirit]
228. 5477. In the Church truly Christian, that is, in an inner person, outer elements are entirely withdrawn from inner ones, so that what the eye sees or the ear hears, he does not take in, but is occupied inwardly, and so, all things go back to innermost regions. It is otherwise when outer sensations are present - then inner elements are somewhat troubled, unless a person is so trained that outer elements cause no confusion, but lead to corresponding inner ones.*
* In the original this paragraph is emphasized by the word "Obs." written twice in the margin.
229. 5478. Take, for example, "bread" in the Prayer of our Lord [Matt. 6:11, Luke 11:3]. When holy bread was displayed to them on the table, and also loaves upon the whole burnt offering, then, in the people's eyes, the holiness was in the bread, and from this a bread is portrayed extending to all the necessities of life, as well as to all spiritual food, and heavenly food, and finally, to God the Messiah, Who is the Heavenly Bread and the Manna. For this reason also, they obtained their heavenly bread day by day, so that only God the Messiah might be portrayed constantly in their food, and thus be all in all things.
The same thing also is imparted to the human mind in the Lord's Prayer; for just as [the meaning of] "bread" is extended also to all the necessities of earthly life, so by the inner person it is extended to all the necessities of spiritual and heavenly life. This, then, is the "daily Bread."*
[Feeling (Affection); Church; Outer; Humbling; Inward; Prayer; Order; Portrayal (Representation); Spirit]
* The original manuscript here has "Pater" instead of "Panis."
230. * From this it may also be evident how greatly the merely symbolic Jewish Church differed from the truly Christian Church, since it was such that the portrayals are not in the person, and raised up in that way, but only outside of the person.
231. * When they are within a person, it is like being in the choir of angels, and then he or she is one and the same with the Church truly Christian, for that Church could see what is spiritual and heavenly portrayed in every single object, due to their connection by interaction.
232. 5479. For the portrayal passes in this way from the outer to the innermost regions in the person, and thus the gate to heaven is opened, which is otherwise closed. And it is God the Messiah Who brings it about that there is nothing that is not raised up to Himself. This happens only through belief in God the Messiah Himself.
233. * On the other hand, when the inner person passes over to the outer, as was the case in Moses, then it is not the innermost element that is operating, but a certain earthly element in which there is something spiritual; hence the shining of Moses' face [34:35]. The inner person does not shine on the face, but most deeply within, as is clearly the case with the Word of God the Messiah.
[See WE 5495 up to this point, treating in general of Exod. 33:1-6.]
* ....Therefore, what the "Mouth* of Jehovah" is [Num. 9:23] when there was a pillar, you may see explained earlier, namely, that it was a choir of angels who were taking up outer portrayals [see WE 5433, SEWE 216, WE 5437, SEWE 225].
* KJV and NKJV have "commandment."
234. 5496. About the arrangements of angels for whatever use and purpose, with their immeasurably great diversity as to both rank and state in general and in particular, there are countless details, among which are those which I have disclosed above [225] - namely, that they are arranged entirely according to whatever is in the person, in that manner, etc. etc. Therefore, something could be learned in a most general way from the form of their government, especially, their Ecclesiastical government.
[See WE 5497-5501, concluding the explanation of that portion.]
* But now some points about the choir of angels are being inspired differently - whether for the reason that this subject must be written about cautiously, or whether there had been an appeasement on their behalf, so that the Messiah's righteousness might be applied to them, etc. etc., [I do not know].
[See the rest of WE 5527 especially, as well as 5528-30, concluding the explanation of verse 5.]
5586. What was decreed - though not at that time, but from eternity - is not learned except from what happened, namely, that since no mortal can be saved without the inner law, that is, without belief in God the Messiah, and since this people, to whom the promise had been made, was such that they could not believe, therefore the Gospel was brought over to the gentiles.
[Abraham; Belief (Faith); Portrayal (Representation)]
237. * But because the Jewish Church, in itself, must be one and the same with the Church truly Christian, as was the earliest or infant Church, therefore, so that that Church might be portrayed as an inner one, Abraham depicts a belief that makes one righteous.
The fact that belief was accounted to him because he had believed the promise concerning Isaac, who was to be the promised son [Gen. 15:4-6], could not have made Abraham righteous, unless at the same time he had believed that by the promised son was meant the Messiah, Who was to be born, and Who is the One Only promised Son.*
Neither could his obedience in being willing to sacrifice Isaac [Gen. 22:12] have made Abraham righteous, unless he had believed that the Messiah, here clearly figuratively portrayed, was the sacrifice for the whole human race. We do not read whether such a belief had been inspired into Abraham at the time. Nevertheless, Abraham does thus portray a belief that makes one righteous. See more on this subject above, paragraphs [WE] 5573-74.
[Abraham; Belief (Faith); Portrayal (Representation)]
* In the original this paragraph is emphasized by the word "Obs." written twice in the margin.
238. 5587. What has just been written here appeared to have been Divinely inspired; for the very words, although not dictated, were still perceptibly inspired. Other things which happened in connection with these words are many, and too holy to be revealed here; nevertheless, I solemnly declare that of these words, not the smallest one, or the least part of a word, comes from myself.
[Abraham; Belief (Faith); Portrayal (Representation)]
239. 5588. (Reminder) I had a long conversation with Abraham, yesterday and today, to a point where he had become extremely indignant when it was shown to him that there is also such a thing as a symbolic belief, and that it did not make one righteous; for example, that believing the promise about Isaac, and obedience in sacrificing a son, does not make him righteous at all, without an inner sight of those symbolic events, [penetrating] to God the Messiah. This he deeply understood as demonstrated to him, nor was he able to oppose it, as they have also confessed quite often; among very many other things.
Whether these matters are also to be inserted, I still do not at all know. I am waiting to see if consent is given by God the Messiah.
[Abraham; Belief (Faith); Portrayal (Representation)]
[See also WE 5589-91, continuing the explanation of verse 11.]
240. 5592. That they feel at rest with self-righteousness on account of their own works, was demonstrated by an actual example in front of those spoken of above [239], to the point that they could not at all deny it. But how this example was set forth, it would be too lengthy to describe. For in this matter, the case is the same in heaven among the souls who had lived in those Churches as when they lived on earth, because such as we are when we die, such we remain after death. This can be confirmed by so many particulars, that a large number of pages could have been filled in corroborating them.
241. 5593. Just for this reason, I have been given by God the Messiah, from pure mercy, to learn what Abraham, what Jacob, and what Moses had been like, for in heaven they are just like they had been in life. Sometimes I was in doubt as to whether they were the same persons, or whether they had been depicted to me through others, as also happens. I spoke about this matter, and was allowed to investigate it in various ways, with the result that I have been led to believe that they were indeed the same persons; nor were they able to deny it, although they wished to do so for the reasons spoken of earlier [cf. 239].
[Abraham; Church; Jacob; Moses; Portrayal (Representation)]
[See also for the sake of context WE 5594-5601, continuing the explanation of verse 11.]
5602. Meanwhile, by the Divine mercy of God the Messiah, I have been enabled to learn how
242. * inner hearing and sight take place, differing in no way whatever from outer hearing and sight, except for the fact that no one else is at all aware of the matter. That hearing and that sight happens in such a variety of ways, and at different levels, even toward the innermost one, that it would be too much if the testimonies of experiences were all recounted. Indeed, my sight penetrated to the innermost regions in such a way that those in the more inward ones were upset - as a result of which I was allowed to see the levels themselves; not to mention memorable occurrences of today, which are, in fact, being held back for the present, perhaps referring to Rev. Chap. 12 verse 7 ff.
But these took place as if above me, though in such a way that I could faintly observe them. How I was involved, I am unable to describe, but whether this was merely a portrayal of that war I cannot tell, for I was not permitted to inquire into such questions: the 18th day of July, 1746 (old calendar).* Later, I was also forced to be among them a little longer.
* In the original this paragraph is emphasized by the word "Obs." written in the margin four times, together with the notation, "Revelation Ch. 12, verse 7 and following."
243. 5603. As for the inward person in whom the way to heaven is being opened, all the inward faculties of such, distinctly and one after the other, are unclosed, to the point where they are able to be among the heavenly. This means that as to their earthly mind, they can be among those who are in the inward regions, as to the mind devoted to understanding among those in the more inward regions, and as to the soul, among those in innermost ones. Thus the door is opened again from the earthly paradise into the heavenly paradise.*
With the outer person, the case is different. Such grasp only those matters that come in from the outside, that is, through the outer senses, as well as through the earthly mind: so they can see angels, when it so pleases God the Messiah, with the eyes, and can hear them with the ears, but in an utterly upside-down manner; for in the earthly person, the workings of those [higher] faculties descend and are terminated in the world, whereas in the spiritual person, they are raised up, perceptibly, into heaven.
But these matters are such as cannot become known easily, without actual experience, and to describe them [thoroughly] would be a work of many sheets.
[See WE 5617, up to this point, in which Matt. 17:1-8 is discussed during the explanation of Exod. 33:13.]
5617. ....By Jacob [Matt. 17:1],** however, the Church truly Christian [is meant], which
* This and the next paragraph are emphasized in the original by the word "Obs." written twice in the margin.
** In the KJV this name is changed to "James."
244. * should be clear to me from the things I have spoken about with Jacob.
[See also WE 5618-22, concluding the explanation of verse 13.]
* How the inner Law condemns those who trust in the outer Law and in their own righteousness has, by the pure mercy of God the Messiah, been shown to me, for they were as if in hell and in inward torment when they heard the outer Law truly explained, and grasped its meaning.
The experience itself as to how this was shown would be long in the telling, but it is not allowed me to record it here, for many reasons that are very secret. From it I was enabled to come to a somewhat better conception of what hell is: for this was only a rather mild hell, and yet the torment was painful.
[Inward; Righteousness; Law]
246. 5651. (Reminder: I was present when they were being convinced, and thus when the truth was penetrating; but when it was penetrating more deeply I was not allowed to be present, although I was still present in such a way as to be able to observe it.)
[Inward]
5652. But here it is most difficult to find out whether Jehovah wrote anew the ten words, or commandments of the decalogue, on the tables, for we read [Exod. 34:] verse 28, that "he wrote upon the tables the words of the covenant, the ten words" - thus whether Moses wrote them with his own hand;*
* See WE 5652, footnote 1.
247. * for so it happened in my case, many times, that is, that I was writing, and my hand was being guided to the very words by a higher force, even to the point of feeling it, and sometimes quite clearly, so that I would then declare that these words are not from me, but from someone outside of me. Sometimes I was even given to know by which angel of God the Messiah they had thus been written.
[Hand; Write]
[See the rest of WE 5652-53, concluding the explanation of verse 1.]
5657. [Exod. 34:] verse 3. These words mean that at such a time no one should be together with Moses, that is, with those over whom he had been placed as leader and priest. For first the Jewish Church is to be judged by the Law. They received the Word of God the Messiah, and so they must be the first who will be judged. The Judgment, therefore, must begin with that house.
* For this reason it is here said "no man," that is, they who are from the earliest Church, etc., and neither "flock" nor "herd," by which are meant those of any other religion. Thus the judgment must begin with that house.
5658. [Not] "to feed in the vicinity of the mountain," means that they must not then be present, so that they do not see the judgment.
248. * I could not help judging this to be the meaning of these words because of what happened today in heaven, when one person from that house, who represented the whole house, was cast out. But this took place as if above me, in a remarkable way. The 20th day of July, 1746 (old calendar).
5659. The judgment, of course, does not now follow at this point in the text, but still the same judgment continues as before, Chap. 32: verse 34. But now a new covenant is being contracted, as was the first one, the main point of which is that they should not worship any other God. But because they had even broken this covenant, they were sentenced to die in the desert, for they still wished to have other gods, as is seen in Num. Chapter 14: verse 4 and then the following verses.
* For God the Messiah now also prayed to Jehovah His Father [see John 17], as follows from verses 6 to 9 inclusive.
249. 5660. What it is to turn away the face, and thus to cause, or rather, to permit, the wicked to be punished by truth itself, which penetrates right to their more inward parts, causing torments almost like the torments of conscience, but more forceful - this also has been portrayed to me in an amazing manner. For I could not join in with them, and thereby they were drawn back; nor did I wish to prevent them, and while I appeared to wish to, this was taking place apart from me, yet still in such a way that I was observing these events in a most general manner, etc.
5678. That there are so many causes of a humbling, even if man is unaware of them, by the mercy of God the Messiah it has been granted me to learn. For I was allowed to calculate together with spirits, what all was present within one given feeling, and it thus came out incontestably that there are elements latent in what appears as a single feeling, about which a person does not even know, except when it is actually revealed to him. So now, in this first humbling [of Moses].
[Feeling (Affection); Humbling]
[See also the rest of WE 5678, concluding the explanation of this verse.]
[See WE 5679 up to this point, explaining Exod. 34:9.]
* Here [Moses] says "Lord," not "Jehovah," which shows clearly that he had to address his supplication to God the Messiah. As to whether he acknowledged Him, this may be doubted on the basis of some passages in the Word of God the Messiah,
251. * as well as what it has been granted me, by the Divine mercy of God the Messiah, to learn, namely that he is still arrogant, trusting in himself, and therefore not esteemed, being one who worships the outer Law - I can only say this. Other matters regarding him, see elsewhere, and the passages may then be quoted - also, for example, who is meant by Moses and Elias when they are said to have appeared on the Mountain to God the Messiah [Matt. 17:3, Mark 9:4, Luke 9:30]. He is still aspiring to lead the people, etc.
[Moses]
[See also WE 5680-83, concluding the explanation of verse 9.]
[See WE 5741 up to this point, explaining Exod. 34:28.]
* It is read here that "he wrote the words of the covenant upon the tables," so it is evident that these were the words, as well as that Moses had written them, but an angel present with him had guided his hand, just as you may see attested to by myself in statements about certain writings [2, 22-27, 78, 247]. For my hand
252. * was plainly being guided to the writing, to the point that the very words hardly appeared to be in my handwriting. For a long time, I could feel my hands, my fingers, my eyes, my feet, and my whole body, being controlled, which happened quite often, while at the same time I spoke about the matter with the heavenly beings. In fact, [this went] so far that [I would be led] into whatever gyres they wanted, even to a place unknown to me, or to my home, when I did not know the way, by streets unknown to me. If these experiences were to be recounted in detail, it would surely stun inexperienced minds exceedingly, which do not believe such things; but it is enough to tell of them in a general way and solemnly testify to them, etc.
[Control (Action); Body; Spirit]
[See the rest of WE 5741-43, concluding the explanation of verse 28.]
[See WE 5750-61, explaining Exod. 34:29.]
5762. It is most clear that those who are self-righteous wish to be judged by truth, that is, by the Law, but if they are judged by the Law, that they cannot but be condemned. What, then, brings restoration? Hence the Law condemns.* Now this was put to those of the stock of Eber, who
* In the original this sentence is emphasized by the word "Obs." written twice in the margin.
253. 5763. were with me, that is, to the dead who had risen, and they replied that they therefore seemed to be condemned, for they did not seem to themselves to have righteousness in them. But they thought that by grace what was unrighteous in them was pardoned, for they were declaring that only the one God exists, and this was also affirmed - but in three essences. But it was put to them, Whom did Melchisedek represent, to whom sacrificial victims were given [cf. Heb. 5:1, 6; 7:4]? To this they could give no reply. Further, they were asked, what did the sacrifices represent? And when they could still give no answer, the question was put to them, Whom did Isaac portray when he was made a sacrificial victim [Gen. 22:1-12]? But to this they kept silence, saying that it was unpleasant to them to hear these things. Comment: spiritual beings understand a person's speech just as the person is thinking, along with all his circumstances, differently than man does. And since this speaking was guided by the angels of God the Messiah, it was full [of meaning].
[Jews]
[See WE 5764 up to this point, explaining Exod. 34:30.]
* For outer truth joined with inner is such that it terrifies earthly people, and it condemns them. This is supported by many instances in which earthly minded people shudder at truths that concern spiritual life or the life after death. For truth is entirely opposite to falsity, which is brought on by the loves of the world and of oneself, and because truth kills or destroys those loves, the earthly person is greatly upset by it.
254. * This can be confirmed by many instances. Truths that I expressed to some in the other life tormented them as if they were in hell. Thus they feared the truths so much, and the truths caused them such pain, that I was obliged to desist, etc.
[Faith; Truth]
[See also WE 5765-67, continuing the explanation of Exod. 34:30.]
5768. It was this Light [see WE 5767] that was now radiating from the skin of Moses. As for how that Light is seen
255. * in the understanding part of the mind, this can be told on the basis of much experience. It simply cannot be described how tangible that light is, even though it is unknown to people on earth. It was this light, or this truth, that upset those who were hearing it so much that they were greatly tormented. Thus they realized that the punishment of hell must be that which results from truth stinging their consciences. But who were so upset by the truth, I am not free to tell at present. It happens in a variety of ways, depending on the character acquired by each one during the life of the body.
[See also WE 5769-71, concluding the explanation of verse 30.]
5774. [Exod. 34:] verse 33. As for the "veil," it symbolizes shadow.
* This can be understood from what was said earlier about the closed door between the heavenly paradise and the earthly one [243], and from very many other circumstances. I can also testify
256. * that a veil being drawn away was displayed before me, and then I saw truth clearly in light; in fact, even my ocular vision became sharper, which amazed me.
[Eye; Veil]
[See WE 5775-76, concluding the explanation of Exod. 34:33.]
5777. [Exod. 34:] verse 34. What these words most deeply mean is not easy to explain. When anyone is granted to speak with those in the heaven of God the Messiah, a veil is pulled away, and a
5778. * bright Light comes into the mind. But when the person speaks with someone on earth, no such light is shining,
257. * so that he then appears just like another person, both in his conversation and in other respects. But as soon as he enters into heaven, the veil is taken away, and the Light comes. For the understanding part of the mind is able to be lifted up toward higher and heavenly regions, so it can look upwards, and also downwards, etc. etc.
[See also WE 5778, concluding the explanation of Exod. 34:34.]
5789. [Exod. 35:] verse 5, saying that "a Therumah to Jehovah should be taken" from them.
* A "Therumah to Jehovah" was spoken of above [WE 4664-65, 5035-39], but here it is to be done over again.
258. * For the things told earlier had arisen out of the dispute among spirits around me regarding the meaning of "Therumah" [WE 5041, SEWE 175-76].
[For the connection, see the rest of WE 5789-96, continuing the explanation of Exod. 35:5.]
5797. From this it is now understood what freedom is, especially in Divine worship.
* The greatest freedom comes from God the Messiah, and from that all Freedom is determined.
259. * How free it is to be guided by God the Messiah, few are able to understand. But about these matters we will speak elsewhere, etc. etc.
[See also WE 5816, explaining Exod. 35:21.]
5817. As to freedom, the reader may see this discussed above [WE 5797, SEWE 259]. But here two very distinct things are understood by the Angel of God the Messiah; for the whole order is complete when God the Messiah speaks, and when this either reaches the ears or comes into a literal form. This also,
260. * by the Diving Mercy of God the Messiah, I was allowed to experience today, while praying His Prayer: the whole order was in it, or the meaning ascending and descending, from outermost to innermost. For it is in this way that a person on earth understands these words, whereas God the Messiah views every least one from the innermost to the outermost, so that in every least word there is an idea of creation, etc. etc.* About this, see above [227-33]. Thus the meaning is deduced in a way by the person praying, and this is that uplifting during prayer spoken of in those passages.
[Creation; Prayer; Order]
[See WE 5818-22, concluding the explanation of Exod. 35:21]
[See WE 5823-25 up to this point, explaining Exod. 35:22]
* So every effect [of such gestures] upon the choir of angels is likened to a "waving",** but what is taking place in the innermost regions is quite different from what is being portrayed down below.***
* In the original this sentence is emphasized by the word "Obs." written twice in the margin.
** The KJV has "offered an offering of gold," where the literal meaning is "waved a waving."
*** In the original this paragraph is emphasized by the word "Obs." written twice in the margin.
261. 5826. So that these facts might be confirmed, it was portrayed how these matters stand. First, this whole verse was read, without my paying attention to it, and it was told that still the same effect was experienced on the spiritual plane.
This I could not grasp, except on the basis of other similar experiences in which things are drawn up and away from a person on earth, and the choir of angels links them in a way that they take on holiness before reaching God the Messiah. So each thing is turned into something holy; and this takes place in someone when everything, even evil, is turned to good. This I have been allowed to learn very well, from experience within myself, over a long period of time. So these are the "[gold] links"* [verse 22].
* I.e. "clasp, necklace, ring, and girdle" (Acton), or "bracelets, and earrings, and rings, and tablets" (KJV), said in WE 5823 to signify "all manner of links."
262. 5827. But "wavings" were also shown in another way, as how the things portrayed by changes of their shape were turned into true images or shapes, so that evils and wrongs did not appear, but were removed so as to perish entirely and become nothing. Therefore, this is in agreement with the uplifting we read about in [Exod. 35:] verse 24, namely: "Every one that lifts a heave offering of silver or of brass." Hence, nothing reached God the Messiah but what is meant by "gold," that is, goodness, holiness, love.*
* But these matters are entirely mystical to those who do not understand what portrayals are all about. Such an infinity of secrets lie hidden in them that no one could comprehend it, etc. etc.
* This last sentence is emphasized in the original by the word "Obs." written in the margin.
263. 5828. But the wavings occur in the inner person, having also a kind of response there, which comes from the angel who is acting upon him. For a truly inner person interacts completely with that angel, that is, with the angels who bring goodness into the person, all of whom God the Messiah rules from the highest, while at the same time ruling the soul of the person.
264. From this then it is clear how these words also relate to those of verse 21.
5833. When what is evil in a person is portrayed, a choir of angels raises it up and turns it into good, and thus into what is holy. This is accomplished by means of various displays, which it is difficult to describe here. For there are tens of thousands of such portrayals, by whose help evils are turned into good - or what is profane is lifted up, and becomes holy. These displays I have at times
[Good; Evil; Profane; Portrayal (Display, Representation); Holy]
266. * experienced, and today as well as yesterday I saw displays of that kind and was amazed at them. By means of them also I was shown what a "heave offering" is, and what a "Therumah of Jehovah."
267. * An uplifting of this kind was needed among this people so that God the Messiah or the angel might be able to dwell in the midst of their uncleanness [Lev. 16:16].
5834. Consequently, "Therumah" was called by that people "Thrumah," meaning an offering (see [Exod.] Chap. 25, verse 2). But Thrumah or offering is applicable to the children of the true Israel, who are those that harmonize with the angelic choir - that is, whose inward parts, one after the other, harmonize with that choir.
5835. The evil spirits also, who rule evil people, lest they disturb those displays
268. * are restrained in various ways and cast into bonds. From these bonds they are quite unable to escape, until the power to do so is given them.
But to tell about the ways in which evil spirits are cast into bonds or restrained would make a long story; suffice it to say that the angels of God the Messiah are given the power to bind and restrain them depending upon what they are up to.
269. 5836. The purpose of the heave offering is that the evil spirit may be taken out of their midst, that he may no longer come and arouse evil.
[See WE 5837-38, concluding the explanation of Exod. 35:24.
[See also WE 5855, explaining Exod. 36:3.]
5856. A state of non-freedom is never pleasing, for it takes away all that is delightful. This can be made quite clear by the love between married partners. Whatever is not shared by both in mutual love is not delightful and pleasant. And if there is even the least element of compulsion on the part of one or the other, or what appears as compulsion, to that degree the pleasantness becomes less; therefore it is the mutual love between the partners that makes what is called freedom, since acting from love is acting from freedom.* From this we may infer regarding the heavenly marriage, which is the Kingdom of God the Messiah, that one who is without the love for God the Messiah above all things can never be given eternal happiness. Forcing anyone can never be joined with happiness, because it is not from the love of God the Messiah above all things.
* In the original this sentence is emphasized by the word "Obs." written twice in the margin.
270. 5857. The above was shown to me so clearly in a dream in this night between the 27th and 28th of July, 1746 (old calendar) that nothing could be clearer. The spirits and angels who had been present, with whom I spoke about the dream after awakening, confirmed this same point.* But to tell the dream, together with all its circumstances, would be a large task, and besides, they cannot be appreciated so much by a person on earth as by the angels of God the Messiah.
* In the original this sentence is emphasized by the word "Obs." written twice in the margin.
271. 5858. It is amazing, when one is engaged in conversation with spirits, how all of the surrounding circumstances are slipped in, so that the speech is very rich, expressing what cannot be said in conversation with man, or in writing, except by using many, many words.* For they follow one's thoughts in their every least detail, and understand them at once and all at the same time.
[See also WE 5859-66, concluding the explanation of Exod. 36:3.]
5867. [Exod. 36:] verse 4. They are called "wise" who are filled with the Spirit of God the Messiah, mentioned above, verse 1, namely, Bazaleel, Oholiab, and the others (see the preceding Chapter and this Chapter, verse 2).
* By these people are meant all servants and all the upright who are awaiting the Kingdom of God the Messiah, and the last day, and who are groaning, as we read of the creatures [Rom. 8: 19-23]. For they believe the last day to be at hand, thus the end of all work.
* In the original this sentence is emphasized by the word "Obs." written twice in the margin.
272. 5868. In heaven, all the angels of God the Messiah are also ardently awaiting the last day; for they are thinking of nothing else.* This I can affirm by many experiences. So this, too, is what is meant by the groaning of all creatures.
[Judgment]
[See also WE 5869-70, concluding the explanation of Exod. 36:4.]
[See WE 5873-76, to this point, explaining Joshua 1.]
* ....By an outward observance of the Law, they were able to inherit that land only, as they did, but never heaven. They observed the Law only outwardly.
* In the original this sentence is emphasized by the word "Obs." written twice in the margin.
273. * But that they now want to inherit heaven, in fact to seize it, I have learned very well from those who spoke with me. For they now maintain that the inheritance means heaven, not the land.
[Hereditary, Heredity; Jews; Land]
[See further up to WE 5880 the rest of the explanation of Joshua 1.]
[See WE 5903-04, explaining Joshua 8.]
5905. The reason why ambushes were laid [v. 2, 9, 12] - but not as at Jericho in that it was put to ruin - is that enemies had to be punished by the same method they want to use, namely by setting traps; for this is a law of retaliation, which is Divine. So those at the last judgment who wished treacherously to lay snares for Israel, will fall by their own weapons. There would have been no need for these actions except to portray things that are to come. For who does not know that heaven has no need of traps?-unless that Law is a trap which decrees that such as a person is, so shall he be punished. A house that claims to be righteous by its own powers, such as the one and principal house of the Jewish people, is like that, wanting to set traps, and constantly trying to claim righteousness for its good deeds, and for its obedience.* This
* In the margin at this sentence is written "What the House of God is, as just above [WE 5903-04]."
274. * can be illustrated by many instances, but it is not yet the time; for first there must be the house of Jericho, and then the house of Bethel. Compare Genesis Chap. 15:16,17,18, with what is said in this Chapter, then about the Amorites, Josh. Chap. 7:7, and what I have told earlier about Abraham [236-41]; then, the many dreadful things portrayed to me about him [cf. 115-16]. Also, that he portrayed himself about to slaughter his son [Gen. 22:10] so that he might become righteousness. But these things will be discussed at their proper time, for they must be handled prudently.
[Abraham]
275. 5906. How horrible were the accusations and plots of that distinguished house against God the Messiah, which were displayed to me in heaven - and also those which came from them directed at myself - I could not ever express, because they would exceed all human belief.
That there had been such attempts since a long time ago, now exposed for the first time, I do not doubt: for they constantly want to justify themselves by their own righteousness, in many different ways. But because their attempts are so horrible, I would rather forget them than make them public.
[Abraham; Jacob]
276. 5907. This house - which I do not yet wish to name - is such that he* wishes, aided by incredible cunning, and by various techniques, to make himself righteousness, as if thus to emulate God the Messiah, striving to possess the Kingdom of Heaven. It is therefore no wonder that here, Ai near Bethel was taken by ambush, since that person is here portrayed who, because he is deceitful, must be parried by a like deceit, this due simply to the law of retaliation and not to any other cause whatsoever. For he is as easily dashed down as the least thing on earth, etc. etc.
[Abraham; Jacob]
5908. About this people being called "the house of God the Messiah," see the next Chapter 9: verse 23.
[See WE 5912-21, explaining Joshua 10.]
5922. Who is meant by "the King of Jerusalem" [verse 3] can be evident to some extent from what has been said before, namely, the one whom they worship as God, that is, who
* Thus in the original Latin.
277. * wants to become Righteousness, and is therefore eager to gain the kingdom of God the Messiah, who was spoken of above, where something is said about Abraham, paragraphs [274-76] etc.: the distinguished one -
[See WE 5923, discussing Joshua 11 in general.]
5924. How they will gather themselves together to do battle with those who belong to God the Messiah [verses 1-5] is clear from what happens in life. The evil always attack, but are conquered by the children of Israel - due to the fact that evil is turned by Him into good, which I have so many times been given by God
278. * the Messiah to experience - and indeed, a great many other circumstances corroborate this. But the damnation of the evil is effected in a different way: namely, by conviction, causing continuous torture by their conscience. This was also displayed to me in a general manner. Moreover, there will be unspeakable torture of their conscience when they perpetually see the glory of God the Messiah, the happiness of the children of Israel, their own continual conviction and the consequent stirring up of everything they did during their lifetime. What an intensely deep pain there will be cannot be described.
5952. By the "Anakim" and the "three sons of Anak" [Josh. 15: 14] are meant the strongest enemies, whom God the Messiah Himself will drive out. Who these three enemies are, who were of this character,
279. * I do not dare to say as yet, but the course of events will expose them. They are in fact well known, but people worship them.
5991. What their gods are like [verse 23] has also, by the Divine Mercy of God the Messiah, been shown to me: boastful - especially those who want to become righteousness, and thus strive to possess that which is in God the Messiah: but these matters must not yet be disclosed; perhaps.
[Gods; Righteousness; Kingdom]
[See also the remainder of WE 5991.]
5999. [Judg. 1:] verse 8. "Jerusalem," the city of God, etc., is also, in the higher sense, the innermost Kingdom of God the Messiah. Because the wicked have striven to take this city, and wanted to establish their own kingdom there, now therefore, in order that this might be atoned for, Jerusalem was "set on fire," and the men were "smitten with the edge of the sword." But with which edge of the sword, may be evident
281. * from what has been said above. The edge of the sword is truth, which penetrates to the innermost parts and torments [cf. 254, 278].
6005. [Judg. 1:] verse 19. "He drove out the mountain," that is, the arrogant, who were climbing up the mountain.
The "inhabitants of the valley" are the humble, "a chariot of iron" the earthly orientation that dominates in them, "iron" being the lowest plane of nature. Because of those who remained, the truth can stand firm. Truth on the earthly plane is "iron" or "a chariot of iron."
282. * Perhaps these matters were portrayed by those who had been with me, who, although they were from that same people, were not like them, etc. etc.
6009. [Judg. 2:] verses 1 to 3. This statement, that "they did not drive out the enemies," was made by the angel of Jehovah, because one of their orders was that they should put all their enemies under the curse.
* But that they did not do so, was permitted, not commanded. Therefore, because it was permitted, but quite differently commanded, they are reproached by the angel of Jehovah. The reason why the enemies could not be driven out was that if they had been, the people could no longer have been tempted as the true Israel. Without the presence of the evil, nothing introduces evil so that it may be turned into good. For man is evil from the root, and this evil is continually rising up. Without the presence of one who stirs it up, this evil is accounted to a person. Nor can the angels of God the Messiah be with anyone unless there is a fight, for that fight reforms the person. When the evil is stirred up, the wound is opened, and thus the person gets better and is reformed.
These are the matters portrayed here, the reason for which will be said in the end of the Chap., verses 22 and 23, and in Chap. 3, verses 1 and 2,* see the notes. Evil otherwise stagnates in a person, so to speak, causing it to breathe forth rottenness. It clings also to the good in him, and is not separated from it without this kind of stirring up.
* It is not clear what note or notes are referred to here and in WE 6023; perhaps to the notes written at the end of the tomes. See Experientiae Spirituales, Preface to Volume I, pp. xxx to xxxiii.
283. 6010. These are the matters which, by the Divine mercy of God the Messiah, it has been granted me to learn during a period of 16 months now. Otherwise they would have been mysteries to me, nor would I have been able easily to believe them.
6011. But this people, because it wanted to inherit heaven as well, led by the devil, and so to invade the kingdom of God the Messiah, could not be corrected. For they supposed that this also was involved in the promise [Gen. 12:7]. This I was granted to learn from those who
284. * arose into the other life. Their arrogance is such that they wish to invade the Kingdom of God the Messiah at the least relaxation of restraints. Their attempts are frightful, but they all come to nothing, for the spirits of God the Messiah still constantly struggle against them. With His spirits, all evil is turned into good, but with them, all good is turned into evil, and so forth. For they are always conquered, yet they still persist.
[Gods; Righteousness; Kingdom]
[See also the rest of WE 6011 and 6012, concluding the explanation of Judg. 2:1-3.]
6022. Whenever they are being delivered into the hands of their enemies, and deprived of their lands, etc. [Judg. 2], they portray a state of damnation. For then they represent the devil's gang, which is continually approaching and attacking, and continually being repulsed. Yet still they do not at all understand that the judgment is about to come, and that they are to be driven out of heaven. No matter how much they are taught, they still remain in their idolatry. At this point
285. * I could tell some amazing things, but I am not allowed to do so, except for one that concerns their character which they have brought with them from their life in the world: that remains the same, and they wish to be worshipped as gods. I do not know that they adore other gods, but each and all adore themselves, etc. etc.
[Gods; Righteousness; Kingdom]
[See WE 6040, explaining Judg. 5:9.]
* "Who showed themselves ready among the people, from a willing effort," as said above in verse 2, thus who were fighting: that the spirits of God the Messiah present themselves ready to fight with the evil after
286. * death, and with the devil's gang, has been made known to me by long experience, lasting many months, by the Divine mercy of God the Messiah.
"To bless Jehovah" is to have faith in Him, etc. etc.
6042. [Judg. 5:] verse 11. "Of them that drive the flocks between the watering places," are those who send the flocks to the pastures and to the waters, and protect them, lest they be fallen upon by wolves; thus they are the chief priests and leaders. Another translation* has "bowmen" instead of "them that drive the flocks between the watering places." One word is used having several meanings that are enclosed together within it. It is a characteristic of heavenly speech that the most carefully chosen words
* That is, Castellio: "disserite de sagittariorum inter aquaria strepitu:" "discuss the sound of the bowmen between the watering places."
287. * are brought into use. For there can be nothing more skillful than the speech of angels of God the Messiah, who bring forth the most meaningful words, and where there are expressions involving several similar and concordant meanings, these are brought forth. This fact has often been made known to me when words were being examined for their content, etc. etc.
[Speak, Speech; Words, Expressions]
[See also the rest of WE 6042, concluding the explanation of Judg. 5:11.]
[See WE 6049, explaining Judg. 5:18.]
6050. It must further be noted that these words are so involved, that the meaning cannot at all be unraveled from them unless this be done by the Divine mercy of God the Messiah. For it is heavenly language, which comes down in this way into the words - for in heaven, all the names of persons and places symbolize spiritual and therefore heavenly matters. In heaven, such words do not exist, but there are universal subjects that are delineated by such terms as will complete the order.* However, the meaning is never understood except from the context.
* In the original, the second and third sentences of this paragraph are emphasized by the word "Obs." written twice in the margin.
288. 6051. Last night I was spoken to in the heavenly manner, that is, by a speech encompassing universal subjects. I seemed to understand it at the time, while I was lying in bed, but presently, when my senses were fully awakened, I could not understand at all what had been spoken of.* For they were universal matters, and the language at the time was a universal one, such as that of the spirits of God the Messiah. See in the front of this book [WE 4002] the annotation concerning the speech of the heavenly.** August 3, 1746 (old calendar).
[Dream, Sleep]
* This sentence is emphasized in the original by the word "Obs." written twice in the margin.
** This annotation, found on page A1 of the manuscript Tome III or Explicatio in Verbo Verteris Testamenti, says the following:
"It should be noted that there is no name, either of a person or of a place, written in the Divine Word, that does not enfold within it what looks toward belief, or toward God the Messiah, and His Kingdom. For earthly names are understood in heaven entirely differently than a person on earth could possible be convinced of. For they symbolize matters which no one can explain, unless taught by God the Messiah, from His Word, etc. etc."
289. * Evil spirits, however, understand nothing whatsoever in this language, for they remain in outermost regions, being earthly minds. Only spiritual minds know it.*
[See also the rest of WE 6051, concluding the explanation of Judg. 5:18.]
6054. [Judg. 5:] verse 21. About the "torrent** of Kishon," see the preceding Chap. 4: verse 13.
* Here it is explained what the torrent of Kishon is, namely, a "torrent of overtaking," according to others, a "torrent of meetings".*** The "overtaking" is that they have different opinions about the Kingdom of God the Messiah than they should. This is called the "torrent of Kishon," because it overthrows them. For they think contrarily, and they do not wish to be taught.
* This paragraph is emphasized in the original by the word "Obs." written twice in the margin.
** The KJV has "river."
*** I.e., Termellius.
290. * This has become very well known to me from those who have spoken with me: they are never convinced of the truth. They always relapse into their error, no matter how often they have been convinced.
[Spirit; Truth]
[See the rest of WE 6054, concluding the explanation of Judg. 5:21.]
[See WE 6055, explaining Judg. 5:22.]
6056. "The clappings* of his mighty ones sounded out": for they clap, and they are happy, and indeed, the mighty ones, whom Deborah did not know; but an angel of God the Messiah was speaking. If she had known who
* The KJV has "prancings."
291. * the mighty ones were, perhaps she would not have said those words. But she understood the mighty ones among the Canaanites.
[See WE 6057, explaining Judg. 5:23.]
6058. "Because they came not to the help of Jehovah, to the help of Jehovah in the strong ones": these words are likewise secrets
292. * which cannot yet be disclosed. For there are some who almost want to confess on the side of God the Messiah, yet nod their assent silently or tacitly. For they look upon the others' wicked deeds, without intervening, when yet they are able to bring help. This is revealing of their character, etc. etc.
[Assent (Consent); Spirit]
[See WE 6060 up to this point, explaining Judg. 5:25.]
* "In a bowl of the magnificent,* she brought butter": that is, milk fat. The bowl was a vessel that they used in sacrifices, so that what is meant is that everything involved in sacrifices was given to him. But he gave himself up to sleep, having no care, thinking there was peace, just like all who
* The KJV has "a lordly bowl."
293. * trust in themselves and who wish to be righteous by their own power.
[See WE 6061 up to this point, explaining Judg. 5:26.]
* It is called also the "workmen's hammer," that is, the "peg."*
* Therefore, the words now follow that she struck his head.
* The KJV has "nail."
294. * These things were also portrayed to me, namely, how truth penetrates, as a peg penetrates the temples.
[See WE 6151, explaining 1 Sam. 26:19 in particular.]
6152. About what else is involved in David's taking away the spear of Saul in the midst of the people [verse 12], it has not yet been granted me to learn much. For all of the details portray how an enemy is to be conquered, or enemies in general. Specific and individual battles like this one occur, and from them, conclusions can be drawn regarding the general battle, and regarding the most general one, which will be waged at the last day. For every general principle has particulars like itself, and by a comparison of those particulars, one may learn what the general must be. This never fails. Several specific
295. * battles in myself were portrayed, from which I could have drawn conclusions about the general one; but this was too much work. Let me just say this, that there are countless enemies, that is, as many as there are evil spirits - consequently, as many as there are people led by spirits. Yet these would have to be divided up more or less into their universal kinds, and then into their species, and species of species, and so according to their particular differences. All of these are conquered in their own way, in accordance with the general rule, that is, by the law of retaliation.*
[See also WE 6153, further discussing spiritual battles, and concluding the explanation of 1 Sam. 26.]
6155. Here [1 Sam. 28] amazing things happen; specifically, that a woman of the python** or Apollo raised up Samuel.
* However, it should be noted that Samuel was certainly not raised up from the dead by a medium, but that this was only a fallacy. It was someone else who was
* In the original, almost every line of this and the preceding paragraph is emphasized by the word "Obs." written 14 times in the margin.
** The KJV has "a woman having a familiar spirit," while the NKJV has "a medium."
296. * raised up, representing Samuel. For whenever evil spirits, or their leader, are permitted, then they are able to impersonate whomsoever they wish, so skillfully - provided that person has been seen by and known to them - indeed, so cleverly, that not the least inflection of the voice, or anything that was natural to the person, is missing.
This I have been made to experience two or three times by certain spirits, who presented before me some people known to me during their lifetime, and I spoke with them for a long time. They were just like they had been during their life, yet I still doubted whether they were the same people, and I said as much to the spirits. So they are able to put on whatever person they are allowed, provided it had been an acquaintance. (But let us see how this may be set forth, as it should be told with prudence. For I do not know whether the spirits were good who were allowed to do this. Also, lest people doubt about those visions spoken of above.)
[People; Person]
6156. That it was not Samuel, is clear enough, because it was a medium woman who did it; also because we read in verse 13 that gods ascended, and in verse 14 that he asked whether it was Samuel.
297. * It is so plain to me that it was not Samuel, but that he was depicted by some evil spirit, that nothing is more obvious.
6157. Evil spirits are also allowed to foretell things to come [cf. verse 19], but this comes from God the Messiah, through good spirits, who are allowed in such cases to control the speech of the evil spirits entirely at their will. This also it has been granted me
298. * to learn, so often that I cannot count the instances, that is, that the evil spirits speak just exactly as the good spirits dictate. The evil ones, of course, do not know this at the time, but in my case, it was plainly indicated in various ways, at which they were very offended, for this was against their will.
[Portrayal (Representation); Spirit; Truth]
[See also the rest of WE 6157-61, concluding the explanation of 1 Sam. 28.]
[See WE 6244-46 up to this point, treating in general of Solomon's Temple, and in particular of 1 Kings 6:1.]
* The angels nearest by only take in objects that appear before the eyes as magnificent,
299. * orderly, in good taste, harmonious. This I have gotten to know very well, for they have so often admired, with deep feeling, things of beauty that have come before my sight.
[Portrayal (Representation); Spiritual things; Spirit]
300. * I have also come to know that these objects are transformed into spiritual, and heavenly ones. For by God the Messiah's Divine mercy, it has also been granted me to learn how readily they transformed everything confronting my outward, and then inward, sight, into something spiritual and heavenly, so that an entirely different meaning arose. It was just as if from an earthly paradise, a heavenly paradise arose, or as if from the ranks of nature in the world and in the body, or among its parts and organs, there was a heavenly order, which was only perceived when such things on the plane of nature were put before me and the angels nearest to me at that time.
[Outer; Portrayal (Representation); Spiritual things; Spirit]
301. 6247. In fact, in some cases, even the very inward choir sometimes slipped in their light, causing me to see in the passages I was reading from the Word of God the Messiah, nothing but spiritual and heavenly matters, so that the literal meaning perished.
[Inward; Word]
302. * From all this it is clear why there was now a temple, as there was earlier the tent of assembly [2 Sam. 7:6].
[See also the rest of WE 6247, concluding the explanation of 1 Kings 6:1.]
[See WE 6251 up to this point, explaining 1 Kings 6:4.]
* "Windows in the house" symbolize the same thing as do the eyes in man, namely inward sight, as well as very inward and innermost sight. These are the windows of man. "Views" here means sight, said to be "narrow"* because they were on the outside of the house, and could thus be "opened and closed," agreeing with the idea they portray. These words
* According to Schmidius: "And he made for the house windows giving narrow views." Castellio has: "He furnished the temple with windows which could be opened and closed."
303. * I have written as if by dictation from someone else, but I do not know whether this is right, except that the "windows of the house" symbolize the same thing as do the eyes, or sight, in man.
[Window; Eye]
6257. [I Kings 6:] verse 11. As for Solomon, his life is described later on, and how he wandered away from the path of truth, on account of keeping so many wives, thus as many wives as gods, as will be seen later [I Kings 11:1-8]. Moreover, by the angels
304. * who were around me, Solomon was portrayed as he is today among those living after death, namely, that he does not know anything spiritual, much less heavenly, but is so stupid that he does not know in the least what this house symbolizes, except that it had been so built to display splendor. Therefore, he is now among the stupid who before had been counted among the wise. His wisdom was also pictured as earthly, that is, a wisdom in earthly matters, and in civil ones relating to the life of society, but not in heavenly matters. This is the reason why it is compared to the wisdom of the magicians in Egypt, and of others who were learned only on the plane of nature, for such knowledge is also often called wisdom, as above, Ch. 4:29, 30, 31.
[Solomon; Wisdom]
305. 6258. As for the enigmatic sayings which he spoke, and which he was able to explain [1 Kings 4:32-33], this matter was shown to me earlier, when I spoke with him several times [68]. He did not want to speak at all except by riddles put in such a way that he would utter half of his saying, then wanted the other to say it, and the rest would follow by guessing. So it was a broken conversation.
Beside these, there were also other kinds of riddles. I learned that he was able to guess at the missing segments, for he would suddenly be instructed by a spirit who was given to him, how he should fill in the blanks.
But our dialogues, although frequent, soon ceased. For he was arrogant, and despised everything, as if he alone were wise, when yet he is anything but wise, that is, when it comes to spiritual and heavenly matters. He loved and strove after nothing but what meets the outer senses, and it was because of this that he so much glorified the delectable life of the body that he put on display. This can be seen from his wisdom, about which I cannot yet feel convinced as to whether it contained any wisdom.
[Solomon; Wisdom]
306. 6259. He is one among earthly lives or minds who have no knowledge but that which comes with a character produced by earthly feelings. Those minds, such as he is, suppose that they are people on earth in their outer form, not knowing differently, even though they are spirits. And when questioned about the senses, whether they have eyes, or ears, or nostrils, or mouth, they reply, supposing that they possess a human face, that they have. Then, when told that they have no outer sight, nor smell, nor taste, thus that those organs would be of no use to them, they do not understand.
Questioning them further, I ask whether they know what faculties answer to those senses in spiritual beings, or whether they might possess types of senses adapted to receive whatever answers [on the spiritual plane to the objects of the outer senses]. But those earthly minds, of whom he was one, are unable to reply at all to these questions, being ignorant of any interaction of spiritual elements with those of nature.
[Interaction (Correspondence); Person on earth; Earthly (Natural); Portrayal (Representation); Spiritual things; Spirit]
307. * It is different in the case of spiritual minds, who are spirits of God the Messiah. They understand that interaction well. In fact, the very inward spirits see and feel what is spiritual in things on the plane of nature; etc. etc.
* Evil spirits, that is, their strong desires, and their reasoning, are restrained to the point where they cannot say a thing, no matter how they try, etc. etc. The same is true of man when he is being held in bonds that are spiritual, and various other restraints.
[See also the rest of WE 6319, concluding the explanation of this verse.]
[See WE 6322 up to the sign .. ,* explaining 2 Kings 19:31.]
* The sign is two circles with a horizontal line through both of them.
309. 6327. .. :* The outward or outer person is the life of the body. The inward person is the life of the lower mind. The very inward person is the life of one's will, arising from the understanding, or the life of the understanding coming from the will. The innermost person is the life of one's soul. All these lives follow one after another. The last or outer life dies first, after that the inward life. Thus the very inward life remains, and the innermost. Then "the root is turned" and "it bears fruit" [2 Kings 19:30].
Now these latter are meant by the "remains" or the "remnant" which "shall go forth out of Jerusalem" [verse 31], namely, those who are like the more inward person, whose will has been so far reshaped as to love and strive for nothing else than what pertains to God the Messiah and His Kingdom. These then must be the "remnant out of Jerusalem."
[Outer; Fruit; Inner; Hand; Root; Regeneration; Remains; Write]
* The sign here is two circles with a horizontal line through both of them.
310. * The words that were written above were inspired into me by an angel who was with me, as I was able to perceive because of the light, and other signs. For the words came onto the paper of their own accord, and without dictation.
[Outer; Fruit; Inner; Hand; Root; Regeneration; Remains; Write]
2 Kings Chap. 23
311. 6328. In that chapter we read about how the Jews lived under the kings.
But Josiah was the only king whom God the Messiah loves. This is the reason why now, after
[Josiah king; Tear]
312. * I read this chapter, tears ran from my eyes, for the reason, as I hear, that King Josiah is present here,* and desires that these words be written, in his memory: the 13th day of August, 1746 (old calendar). These words should be well noted.
[Josiah king; Tear]
2 Chronicles Chap. 18
6336. The subject here is the prophets, and their methods of prophesying, as for instance, the one who had horns [verse 10], etc. - but who was a false prophet.
* Micah, however, said that he had seen God upon a throne, speaking with spirits and saying the words which Micah spoke [verses 18-20]. These things were thus portrayed to Micah, but with Jehovah God they could never happen in this manner. Rather they are the outermost portrayals among the choir of angels who were with Micah, It is in this way that decrees, and heavenly matters, are displayed in the outward regions. They can be compared to bodily gestures coming from an understanding in which the matter is entirely different than it is in the body. A great many
* This portion of the sentence is further emphasized by the word "Obs." written twice in the margin.
313. * displays of this kind are being shown [to me], but from them, a very inward meaning must be taken, and then an innermost one. Then such a display does not occur in them. The same is true now of words, which are similar and, so to speak, outermost portrayals of what is spiritual and heavenly, and for that reason, appear so disjoined - while the very inward and innermost meanings are most fittingly connected.
[See WE 6340-47 under the heading Lev. Chap. 1, treating of Exod. 40, "On the column of cloud and fire."]
6348. (I still hear them saying that they had been in obscurity [cf. WE 6343]). But those who have been of such a character, are also such after death, like those who are now saying
314. * something. Even though everything has now been explained and unraveled for them, so that they now know everything which has been told about the sacrifices and rites, are they still in the same obscurity? So they do not grow wise. The same thing would also have happened to them [if they had been instructed during life].* For that was their character, and so they would surely have profaned the holy things at heart and would have mingled profanity with holiness, thus rushing into the harshest spiritual death of all.
To these words they replied that they do not wish to understand anything, that is, of these things that have been told.
[Church; Jews; Profane; Display (Representation)]
[See also WE 6349, concluding the explanation of Lev. 1.]
Leviticus Chap. 5
6356. Here the subject is other sins, some of them not committed by error.
* It should be noted here that a person was not allowed to sacrifice, before he had been convicted, or had himself confessed his sin. For when one is convicted, one admits the sin, and is ashamed of it. When it is admitted, one can be healed of it. So without some admission, either tacit or open, the sin is not forgiven.
This principle is derived from the fact that humankind is nothing but evil, for from their root, nothing but evil sprouts forth. This root is inborn, and thereafter springs up. For the human mind and will is first shaped by evil, consequently the root and its outgrowth, which forms new roots. Unless one admits these things, and believes that there is nothing good in us, the sin can never be forgiven, nor thus we ourselves be reformed. This has been proven to me so many times
* These words are supplied from the index entries.
315. * by the spirits who are around me - that is, that there is nothing but evil in mankind, in our thought, etc. - that I am able to declare it from actual experience. Therefore, if God the Messiah should desert anyone for even one moment, that evil rooted in them would break out into act, etc. etc.
[Lord; Hereditary, Heredity; Evil]
6378. It is wonderful how physical elements constantly reach outwards or downwards, while spiritual ones are lifted upwards. Then the physical elements are separated from the spiritual, which reach out towards heavenly ones and are lifted up, while the latter or the bodily elements become dull, as if they were nothing.
However, when a physical element is active and when it reaches out, as said, outwards or downwards, then what is spiritual ceases its activity. This I can confirm by much experience in regard to these matters in myself. For example, when I spoke with heavenly beings, the loftier the subjects were, and the more spiritual, so to speak, the more the keenness of my outer senses, especially of my sight, was dulled, and passed away - even though I did not notice this except upon reflection. Also the reverse was true. But this experience will, if God the Messiah deems it fitting, be brought forward elsewhere.*
From this the conclusion follows that the physical elements [in a person] must necessarily die, so that the spiritual elements may be lifted up, away from earthly ones, to heavenly ones - and that this must take place both in every particular in regard to bodily loves, and also as a whole. For without death, no one can ascend into heaven.
[Outer; Inward]
[See also WE 6379, concluding the explanation of Lev. 6:28.]
[See WE 6405-08, explaining Lev. 11 in general.]
6409. But in these details, secrets lie hidden regarding spiritual and heavenly matters, which would be too much to explain at this point. There are animals and birds of light, and there are
* In the original this portion is emphasized by the word "Obs." written twice in the margin.
317. * [animals and] birds of darkness. This is a known fact, which I have learned from many circumstances. But this matter is more fully illustrated in the books of the prophets, where such creatures frequently occur, especially in visions, which are heavenly and spiritual portrayals, materialized in this way.
[See WE 6415-17, explaining Lev. 13 in general.]
6418. This is something that goes with the portrayal [of spiritual matters], or with the symbolic Church, for the angels were permitted to punish with leprosy a wholly profane person, or one who tried to mix together holy things with profane ones, and then to cast him outside of the camp.
318. * How angels are able to inflict on us, in any of our parts, every kind of illness and pain, I could tell on the basis of so many experiential examples, that no one could raise any doubt in the matter; but because these instances savor of miracles, I wish to forbear.
[Pain; Illness]
[See also the rest of WE 6418, concluding the explanation of Lev. 13.]
[See WE 6438 up to this point, explaining Lev. 13:47.]
* This happened, that is, that leprosy penetrated into the clothing in this way, and into the wall [Lev. 14:37], as a sign that the people should beware of profaning holy things, and of wanting, from being an earthly person, to become, by one's own effort, a spiritual one, or from being an outer person, to become an inner one,
* and so, of one's own undertaking, to strive to possess heaven, or dominion in heaven, and the heavenly priesthood itself. For they were of that character, that they would lay claim to this also. This is evident enough
319. * from those who are living after death, with whom I have spent much time, and spoken with. They are striving for nothing but dominion in heaven, and I said to them that they must have no other leader but the devil, who likewise strives to possess heaven. For to wish to climb up, from idol worship, from no belief in God the Messiah, from denial or in fact crucifixion of Him in their hearts, into heaven - this could not be attempted under the leadership of any other than the devil, who has such aspirations.
[Gods; Rule (Kingdom); Spirit]
[See also WE 6439-40, concluding the explanation of Lev. 13:47.]
[See WE 6625 up to this point, explaining Lev. 24:10.]
* But here, under the theme of "the son of a man of Egypt struggling with a son of Israel" the subject is those who will be cast down.
* For the wicked struggle with the sons of Israel, and indeed, concerning God the Messiah, Whom they then also blaspheme, in plain words as well as in their heart. This is evident enough to me
320. * from experience, for the wicked after death, especially those from the people of Israel and Judah, both openly and tacitly blaspheme Him. About the struggles I dare not tell, because they are profane; nor can I bear to speak of the fights.
[Jews]
[See also the rest of WE 6625, concluding the explanation of Lev. 24:10.]
[See WE 6652, explaining Lev. 25:20.]
* During life, people are anxious about what they shall eat, what they shall put on, and other things [Matt. 6:25]. But those who have the Kingdom of God the Messiah within them, are given daily [what they need], and even more so, those who are in the Kingdom of God the Messiah. For they will have no worry, they will live in the greatest peace. Something new, with endless variety, will be given them each hour. For they will be like the spirits, (*who, if it is allowed, may then be described, namely, that they are unaware of time, and therefore do not worry about things to come, but are given [whatever they need] every minute; as well as more particulars from the descrip-
* A vertical stroke and colon at this point in the ms. seems to mark where the indent, thus paragraph 321, actually begins.
321. * tion of spirits, which, if God the Messiah finds it fitting, can be reported at this point.
[See the rest of WE 6652, concluding the explanation of Lev. 25:20.]
6665. [Lev. 26:] verse 7. Also the Church, and her battle, are concerned, when the subject is the Kingdom of God the Messiah.
* Therefore, in the Church, where there is a continual battle, they must chase the enemy, that is, the devil and his gang, or evil spirits, who are the enemy, since they hold all in hatred who belong to God the Messiah.
322. * For they are continually trying to attack those who belong to God the Messiah, nor do they ever refrain, as long as they are permitted to be present. About them, so much could be told, that I would run out of pages. They are more poisonous and sly than anyone of mortals could imagine - as I have quite often been allowed by God the Messiah to experience.
[Jews]
[See the rest of WE 6665, concluding the explanation of Lev. 26:7.]
[See WE 6671 up to this point, explaining Lev. 26:13.]
* "They would go upright" answers to the words that they will not be under "a yoke." So they would no longer look downwards, to the worldly and bodily objectives to which they had bowed down, or which they had worshipped;
* but they will be raised up on high, and will behold heaven. To "walk upright" is to be lifted up; for a child of the true Israel is raised up, that is, all its thought is uplifted and withdrawn from mankind on earth toward heaven, and toward God the Messiah, and consequently, altogether separated from the body. This has happened to me so
323. * often, that I am unable to number the times.
* For just as God the Messiah loves all the people in the universe, so the devil hates them all. He is indeed agreeable as long as he has no power to harm, but as soon as he is permitted to act, he tries to wipe out the whole human race, even his own worshippers. This is the reason, as soon as the people had become idolatrous, and were therefore put to death, why a large part of the camp perished [Exod. 32:27-28].*
So also they perished by pestilence at the time of David [2 Sam. 24:15], etc. These things happen at once, when the devil is granted the power. It is an inevitable consequence, and the truth of it so well proven to me that I am able to affirm it beyond anything else. For if God the Messiah withdraws His hand
[Lord; Little child, Innocence; Spirit]
* This portion in the original is emphasized by the word "Obs." written twice in the margin.
325. * even in the slightest degree, they at once attempt to bring the human race to destruction, even harmless little children. This I have also told them several times, and they were not able to give me any reply at all.
[Lord; Little child, Innocence; Spirit]
6701. [Lev. 27:] verse 20. He can also "sell [the field] to another [man]," can give himself over to another as a servant. For whether it is said "sell the field," that is, the sowing, or "sell oneself," it amounts to the same thing.
326. * For in heaven there are some who boast that they have become righteous by their own deeds - whose names as yet must be kept quiet. To these, there are some spirits who devote themselves, acknowledging them as their lord, and such a one is now meant by a "[another] man."* So they go aside from God the Messiah, into the service of another. About the condition of spirits in heaven many particulars could be told, but
[Gods; Righteousness]
* This sentence is emphasized in the original by the word "Obs." written twice in the margin.
327. * since they are for the most part unbelievable, it is better to pass by, than to record, matters that evade belief. There are, indeed, those who want to become righteousness, equal to the Messiah. That is why this wicked ritual of sacrificing their own children to Molech also became prevalent on earth, even if it was done in a different way.
These spirits, then, are meant by the man to whom the person who sanctifies [his field] sells himself.
[Gods; Righteousness]
* For in this way he entirely deprives himself of those things which are in it, that is, which are meant in the spiritual sense by the sowing, so that they can never again become his. Therefore we read that "it shall not be redeemed anymore."
6725. But here much more is involved than can ever be set forth, as, for instance, that
329. * the Jews, or descendants of Jacob, want to claim heaven for themselves alone, and indeed, to be in the first place, etc. etc.
Thus far it concerns those who shall be at the left hand, or in the third class.
[Jews]
6765. As for their ages, from 30 to 50 years, it is said clearly in verse 3 that they were those who "were fit for military service, and thus for doing work in the tabernacle of meeting." But spiritual warfare is here meant, that is, the battle with the devil, as takes place in the Church militant. That only those are fit for battle who are within the range of 50 to 30 years, is quite obvious from the human state. For it is at that time that a person begins to make use of the understanding and to put willful urges into order, thus doing battle with elements streaming in from the earthly mind, namely, with perverse desires and longings, thus with the devil, who arouses them. For it is none other than the devil who arouses
331. * the passions of the lower mind, and inherited evils. This to me is a firmly established truth, for I have experienced it now most clearly for almost 16 months. In fact, I have experienced it so clearly that by the pure Mercy of God the Messiah, I was granted to learn in detail how they aroused them, and which evils they aroused, and I was also permitted to reprove them aloud for doing so. They likewise were allowed to speak with me, to reply to questions, even to pour forth their poisons, thus also to fight verbally. But these cases are so copious that I would run out of pages.
Therefore, I can testify that there is not even the very least evil, among those that creep up from the body and its nature into the mind, which is not aroused by evil demons. I have been oppressed by such a multitude of them, over such a long period of time, that anyone would be amazed. Nevertheless, they could do nothing whatsoever, except grow angry, swell up, try - but every evil was turned into good, etc. etc.
[Passion (Desire); Evil; Spirit]
[See also WE 6766-67, concluding the explanation of Num. 4:2-4.]
6815. In order to uncover the secrets of this cooperation [i.e. of the outer faculties with the inner ones, WE 6805 ff.], one must be aware of the following fact regarding the perfect person, Who the Messiah Alone was: Into the spiritual regions of His Mind, not only inward elements of nature were drawn up, but even outward elements of nature, such as takes place in the body so that life continues (as in the lung, the heart, the liver, the spleen, the brain - but these facts should not be mentioned, because they are as yet unfamiliar, and would therefore be more confusing than enlightening).
At the same time that ideas are rushing in from the memory or lower mind, they are also rushing in from the senses into the understanding, and from the blood into its will. Only in the perfect person do the elements coming from bodily sensations, etc., cause the person continuance of life and constant purification.
In the imperfect person, however, if those latter elements should rush in at the same time, they would bring on death, thus extinguishing the person's life. This is the reason why physical elements can in no wise be admitted, but must come to rest, as long as inner elements are active, and the reverse. These facts I have also been allowed, by the Divine
[Outer; Inward]
333. * mercy of God the Messiah, to learn from personal experience, through conversation and inward displays, since I have been so long among heavenly beings. For I could not be among them as long as physical elements were active at the same time, because then it was as if [my mind] were closed toward heaven, and to any association with them. But I have not yet been allowed to observe various circumstances in regard to these matters.
[Outer; Inward]
[See also WE 6816-18, concluding the explanation of Num. 6:1-21.]
6863. Something of peace it was granted me, by the Divine mercy of God the Messiah, to experience, but I solemnly swear that no tongue could ever give expression to it. For it is a combination of all kinds of happiness, together with the highest life, devoid of the life that arises from strong desires, bodily enjoyments, worry, anxiety about things to come. It is being in the bosom of God.
[Peace]
[See WE 6877, explaining Num. 7:9.]
6878. This passage is not understood unless one understands something about the human mind. For it is shared by inward and outward elements, or those which are above and those which are beneath. It is like a crossroads, where there is lodging for those elements which come down from above, and those which are drawn up from beneath.
6879. Those which are holy come down from above, or rather, speaking according to the actual fact, are drawn up by God the Messiah, or raised upwards. This I have so clearly
335. experienced for a long time, that nothing is clearer, in fact, hardly anything is more tangible.
* Then at the same time those elements are raised up from the lower mind which are to be combined with those in the thinking mind and its will. These will compose what are, to be sure, called spiritual elements, but are in fact matters of understanding. For truths of nature are combined with spiritual truths in such a way that they take on almost the appearance of daybreak, or of a rainbow, understood in a spiritual sense.
336. 6880. So those elements are now raised upwards that are good and holy, for a force to do this comes from the fountain of all goodness, like a spiritual attraction. This I have felt clearly by a general sensation, and then at those moments what is
[Nature, Earthly (Natural); Weight; Spiritual things]
337. * merely of nature mixed in is separated. This is what then weighs down, and is likened to a weight, and it can never be raised upwards, but falls down, like dust on worldly objects, and so the person is purified, etc. etc.
[Nature, Earthly (Natural); Weight; Spiritual things]
338. 6881. Moreover, it is very difficult to express heavenly matters, which in turn contain spiritual ones, these again putting on earthly features, all combined in agreement with laws of succession. For when the mind is absorbed in the displays of heavenly matters, one understands at the time what they are, but as soon as nature is allowed to enter the mind, the understanding of them is dispelled, and it cannot be recalled.
So that which is heavenly is ineffable, as I have also experienced by the Divine mercy of God the Messiah; for heavenly matters enfold inexpressible things. But when they are in the mind of one who inspires prophets, they must necessarily be adapted to worldly circumstances.* Then words fall into place so remarkably, that from the meaning of the words by themselves in outer form, they can hardly be grasped. Yet in the very inward meaning, and still more in the innermost meaning, there is a most beautiful pattern, concordant with all the laws of order.
[Nature, Earthly (Natural); Weight; Spiritual things]
* In the original this sentence is emphasized by the word "Obs." written twice in the margin.
339. 6882. So in the present case, the words, "which the Kohathites carried upon the shoulder, because theirs was the service of the sanctuary,"* involve what has been told, besides countless other matters that are inexpressible.
[Nature, Earthly (Natural); Weight; Spiritual things]
6883. It should be especially noted that by the classes of the Levites here are meant those differences in the priestly Kingdom spoken of in the description of them in [Num.] Chap. 3 [see WE 6736 ff.].
* KJV has "sanctuary," NKJV "holy things."
340. 6884. To continue with the above subject, an angel who inspires words in a prophet or in those who speak inspired words, as he here inspired them in Moses, is in spiritual elements only, and thence works into the mind of him who is being inspired, arousing thought. By means of thought, the [spiritual elements] fall into words in the usual way. They are words such as the prophet has in him, thus within his grasp, and in the shape they have to him. This is the reason why the style of each of the prophets is so different, all depending upon the type of discernment previously acquired. But this, I, who am inspired, can solemnly affirm, that there is not the least bit of a word, not even a jot, that is not inspired, although there is some variation according to the natural bents of the one who brings forth the words. But in spite of this, there is not even a jot that is not inspired.
[Inspiration; Prophet]
341. 6885. Now this is how the songs were inspired, spoken of in the books of Moses [Exod. 15, Deut. 32], of the Judges (if I am not mistaken) [Judg. 5], in the Psalms which David sang, who also observed this, and in the prophets [Lam. 1-5]. But where we read that Jehovah spoke, this was done aloud, as mentioned earlier [4, 83, 114]. For a live voice is like that of a person speaking from various distances, both from afar and from nearby, so that one can tell where it comes from (this is so well known to me that nothing is more familiar), even from a tower, from the sky,* or from overhead, etc. So it is no wonder we read that Moses heard the sound [of a voice] from a bush [Exod 3:4], from the mountain [Exod. 19:3], from the mercy seat between the cherubim [Num. 7:89].
But the fact that He spoke in a way that by-standers also heard, as He did from Mount Sinai, I cannot yet explain from experience. For although the voice is almost as clear and loud as a person talking to himself - for it can be heard even when others are talking - still it does not come through the air into the ear from the outside, but comes into the ear from the inside. For this reason it is not heard by a bystander, even though some spirits believed that their voices were being heard by those present, because when I spoke with those people, the spirits heard my words almost in the same way as they heard those of the people speaking with me. The same was true of my speaking with the spirits, for it also went out as if in sounds. But the subject of speech with spirits, if God the Messiah deems it fitting, will be discussed elsewhere.
[Speak, Speech]
[See WE 6889-90, explaining Num. 7:13.]
6891. Now the understanding is developed from truths, and every truth flows in from the feeling that shapes it - for understanding is born of feelings, and [a person] has only so much [of truth] from feeling in the understanding, as there is of feeling [in the person]. (This must be put more clearly.) Therefore, an understanding devoid of feeling is not a holy understanding. For if I should understand everything, or possess all spiritual knowledge in heaven and on earth, and it is devoid of love, or charity [cf. I Cor. 12:2], the understanding or higher knowledge is of no use whatsoever. Therefore, as much as an understanding has from love, so much it is holy. It is love that sanctifies.
Now this is why those vessels were filled with "mincha",** which symbolizes love. But the mincha was made of "fine flour mixed with oil," which symbolize elements that can hardly be described, and can only be
6892. vaguely understood. The understanding is of such a nature that while it is developing, it again and again sows seeds, from which truths are born anew. So truths are arranged in order, over and over again, like trees of paradise, and like a cultivated field, for development goes on uninterruptedly. Hence it is now said "fine flour mixed with oil," for the flour is finely ground and made into mincha. So they are those elements that pass from the understanding into the will, which is ruled by feeling. But these matters, as said before, cannot but appear vague. Yet matters that
* J.F.I. Tafel read the word "coelo," "sky," as "colle," "hill."
** NKJV has "fine flour mixed with oil."
342. * are almost ineffable are able to be portrayed in an abstract form, and come down into words, while that ineffable matter is nevertheless couched within the words, etc. etc.; see the discussion in the indented portion above [337-41].
[See WE 6904 up to this point, explaining Num. 8:1-3.]
6905. However, when the ritual is not performed with lamps, confirmation is nevertheless portrayed by means of flames, such as have appeared to me, by the Divine mercy
343. * of God the Messiah, very often, and indeed, with a diversity of size, color and brightness. Scarcely a day has passed in some months, while I was writing a certain small work, that a flame did not appear, as vividly as the flame of the fireplace. It was then a sign of approval, and this was before the time when spirits began to speak with me aloud.
[Flame]
[See also the rest of WE 6905-07, concluding the explanation of Num. 8:1-3.]
7005. [Num. 11:] verse 9: "when the dew came down on the camp in the night, the Manna came down on it." That it came down at night means when man does not know it, as God the Messiah says, "The wind blows where it wishes, and one cannot tell where it comes from, and whither it blows" [John 3:8]. This is what "at night," when a person is asleep, symbolizes. The "dew" falls in the morning, at the first dawn, when a person is in the sleep nearest to wakefulness, and usually awakens. "Dew" symbolizes the heavenly blessing that comes down around the time of just waking up. So on the dew, the Manna came down, that is to say, the love of God the Messiah.
344. 7006. That this is the meaning of these words, was revealed to me in a remarkable way. Without revelation such words cannot possibly be understood. It was dictated, but in an amazing way in my thought, and my thinking was guided to an understanding of these words, and was firmly concentrated upon the individual words by a mental image, as if being held by a heavenly force. So this revelation took place consciously. We will speak elsewhere about other kinds of revelation, which are many, if God the Messiah sees fit.
Revelation is also accomplished in another way, when the thought is visibly lit up by a certain light, and the writing is so guided that not even the smallest word can be written differently. But at times this happens rather unconsciously, at others so consciously that the finger is borne along in writing by a higher force, so that if it wished to write something different, it could not possibly do so. And this kind takes place not only together with an understanding of the subject, but also, as has happened in varying ways once or twice, without any understanding - so that I did not know the series of subject matter until after it had been written down. But this only occurred very rarely, and only for the purpose of informing me that revelations have also been made in this way. Those sheets were deleted, however, because God the Messiah did not will that it be done in this way.
Neither is it allowed them to dictate anything aloud, even though I have been spoken to aloud for such a long time, almost continuously. But when it was being written, they kept quiet.
These matters will, if God the Messiah deems it fitting, be spoken of more fully elsewhere, so that people may know what revelations were once like in times past, in the earliest Church, then in the representative Church, and finally in the symbolic one. From this they can learn that there is not even a jot in the Books of Moses, of the prophets and of David that was not inspired; and therefore, that heavenly matters are inwardly contained under the shapes of the earthly elements expressing them, which belong to the letter.
[Inspiration; Prophet]
[See WE 7022, explaining Num. 11:16-17.]
7023. First it should be known that by "spirit" here [Num. 11:17], as by angel, many are meant. One spirit is mentioned because there is agreement. For spirits are arranged around a person, at the will of God the Messiah, in a way that they are absolutely taken to be one - in fact, so much so, that sometimes the speech of many seems like that of one person, when yet they are speaking together with amazing harmony and unison. How these
345. 7024. and many other phenomena work cannot so easily be described, because they are wonders. For it is as if a society makes up one person, and thus the whole society is acting and speaking as one person, so that hardly anyone, unless instructed by God the Messiah, can tell that they are many. This is the heavenly form, or the form of heavenly beings, imaging God the Messiah's Kingdom. But this kind of harmony among many is not possible except among the angels or spirits of God the Messiah.
Although much more could be told here, this is enough to illustrate the fact that by the spirit of Moses is meant a multitude, which is thus divisible into many. But a different spirit was around Joshua, as we read earlier,* and therefore it was he who would bring those who had formerly been little children into the land of Canaan.
[Form; Kingdom; Society; One (Unity)]
* This may refer to Num. 27:18; see Acton, The Word Explained 7024, footnote 3.
346. 7025. When many are speaking at the same time, there is a certain most beautiful harmony, a very lovely kind of wave-like movement toward oneness, because of the agreement. At such times they also possess much more force of action and speech, as I have, by the Divine mercy of God the Messiah, experienced on several occasions, together with a deep happiness. The beauty itself of the melodic progression, ending up in unity, was also shown to me in an amazing way, and it was stunning, beyond all description.
[Form; Kingdom; Society; One (Unity)]
[See also WE 7028-31, continuing the explanation of Num. 11:16-17.
7032. Meanwhile God the Messiah governs every person, even if surrounded by evil spirits - which subject you may see discussed earlier [315, 325]. For if God the Messiah should interrupt His control even for a moment, the person would at once perish. This I have learned, by the Divine mercy of God the Messiah, from so much
347. * experience, that nothing could be truer. But how the spirits are arranged, cannot be explained; for this takes place with ineffable variation, depending upon the genius of each person, and, of course, depending upon their state, both their permanent state and the changing one.
[Lord; Order; Universe]
7105. [Num. 13:] verse 21. These places were toward the south, for we read in the very next verse, as previously [verse 17], "and they went up by the south," thus coming gradually into light, that is, into a spiritual knowledge of how things are in detail. So the "wilderness of Zin" is a state like shade, for which reason it is called a desert, but it is morning shade; while Rehob is daybreak, or the morning light. Even "to Hamath," finally "to Hebron," as follows [verse 22], means where there is noonday light.
But all this has regard only to spiritual knowledge, or the light of such knowledge, when a person is as described earlier [WE 7096]. Even the enemy has this light in that heaven, but it is entirely outside of him. For they admit that they know how things are, and even that they believe the spiritual knowledge,
348. * but say that they still cannot act accordingly. As long as they are in this state of mind, which God the Messiah brings upon them by [arousing] various feelings, then it is as if their earth-bound soul becomes quiet, and does not function. But as soon as they come into a different state, nearer to their normal one, they backslide, harboring nothing but enmity, etc. etc.
7120. [Num. 13:] verse 29. Those are called "Amalekites" who are in the light of spiritual knowledge about God the Messiah and His Kingdom. Therefore, they are said "to dwell in the south"; while those absorbed in their own longings arising from the love of themselves and of the world and called demons, are "the Hittite, the Jebusite and the Amorite."
7121. For they are even gifted with a cunning nature that one would never believe possible, seizing upon anything whatever that a person is thinking, and
349. * transforming it into something evil, and this in an instant. Some do this with such slyness, and with such a poisonous skill, that they at first appear as good angels. They are the worst kind, deceiving those off guard with tricks that one could never have thought possible, unless taught by God the Messiah. These are the Hittites, who had formerly dwelt at Hebron and were friendly to Abraham [Gen. 23]. They wish to make themselves righteousness and completely assume the guise of God the Messiah, and thus wish to be worshipped; yet they are the worst of demons. Next after them follow the Jebusites, then the Amorites, who are less harmful, acting not with cunning but only with malice. These are said to "dwell on the mountain," because they are demons.
[Feeling (Affection); Think, Thought; Trick (Deceit); Evil]
[See also WE 7122-23, concluding the explanation of Num. 13:29.]
[See WE 7127, explaining Num. 13:32.]
7128. Now they no longer say that it is a land flowing with milk and honey, but a "land that devours its own inhabitants." For there is such a great multitude of them that they almost fill up that earthly region [WE 7127] - something that is also apparent from what a multitude of earthly people there is. Furthermore, it is also called a land that devours its own inhabitants because the one devours the other. For as soon as there is
350. * even the slightest provocation for inflicting harm upon one another, immediately the one rushes against the other, and they tear at each other, exactly as such mobs on earth. These do seem unified while plotting evil, and mobilize in camps; but as soon as the question of plunder arises, and occasion for doing harm, one rushes at the other. For inwardly, they hate each other, and only outwardly do they support their comrades. If comrade should see comrade inwardly, he would not see anything but plunderings - in fact, hatred against his companions. This hatred, however, does not break out as long as they are keeping company in pursuit of their plunderings, etc.
There is an unbelievably great assortment of such in that earthly region; so it is "a multitude, which devours the land."
7129. They are said to be "men of stature" because they appear large, that is, to those whom they terrify. For they imagine they are large, because they strive to gain nothing less than the universe, and the power. And whenever they overcome someone, they believe it happened of their own powers, and they swell up over it, being most deeply ignorant of the fact that they have no powers whatsoever, except what is given, for reasons which the Word of God the Messiah speaks of. Such as the powers are, such also is the stature; for stature consists of powers. They are portrayed as giants because they all want, for various reasons, to be like people
351. * on earth, even though they are spirits, etc. etc.
7183. It is similar now, at the last time. For now this earthly-minded people and those like it - trusting in their own works, and thinking that heaven has been promised to them, while formerly they had believed only that the land was promised to them - now they maintain, now that they are in the lower heaven, that heaven has been promised to them. For the situation they are in governs them and directs their strivings toward any opportunity that situation has to offer. Yet during their life, they had not wanted to understand anything at all about the Heaven of God the Messiah. That this people is now going up into the mountain,
[Jews]
353. 7184. and, due to their inborn character, wish to go up into heaven, to this I can testify; and that they think the Kingdom of God the Messiah, which they had not believed in, belongs to them, and therefore try by vain attempts to seize it. Therefore they say here, "Let us go up to the place of which Jehovah has spoken."*
[Jews]
7185. It is added that they say, "for we have sinned." They acknowledge their wicked deeds, namely, that they had been
* KJV has "promised"; the Latin is "loquutus est."
354. * idolaters, and that they had so often sinned. This they can in no way deny, because they say it has been written down by Moses. But still they do not leave off thinking that the whole Heaven belongs to them, in fact, they do not want to let hardly anyone in but their own. They worship Abraham, and Jacob, and also Moses, unaware that it is the gods they had kept in their hearts that control them and goad them on. In a word, they are constantly in revolt.
[Jews]
7187. [Num. 14:] verse 43: "but the Amalekite and the Canaanite are there in front of you," that is, they are in them. As for what is meant by the Amalekite and the Canaanite, see above [349a, WE 7120-22, 7122, 7166]. They bear that enemy in themselves, thus "in front of them"; for they had been in the highest light of miracles, see verse 11. They are the enemy spoken of in verse 42 just before this.
Thus they shall "fall by iron," iron being a weapon, but also called iron is anything which pertains to the body, and which fights them, and kills them. For copper is the earthly mind, while iron is the body. So they fall by their own arms. Their state of mind is such that when their reins are let go the slightest bit, or when they are given the freedom, they at once rush
355. * the one against the other, altogether unable to spare either a companion or even a little child, panting for the death of all. Nor can it be otherwise, because it is their nature to pursue everyone with hatred, spontaneously. In fact, they are even divided amongst themselves. They do indeed love their own people, and yet do not love them, everything in them being at odds. This is spiritual death to anyone. For unity in oneself is also unity among one's own, because they are ruled by God the Messiah. This is life.
[Jews; Hatred]
[See also WE 7188, concluding the explanation of Num. 14:43.]
[See WE 7260, explaining Num. 16:36-39.]
7262. It is also depicted here how that heaven, where the devil had been let in together with evil spirits, then becomes the heaven of those reasoning minds - those earthly minds that have a reasoning soul - when the devil has been cast down or swallowed up by the earth, etc. Meanwhile, if
356. * it is allowed to mention it, there are wonderful things happening in that heaven - specifically this, that those minds, even though they are truly rational, can still be aroused with various desires; so it is very difficult, as long as this is being permitted to happen, to tell them from evil spirits. This also is depicted by the congregation, etc. etc.
[See WE 7300-01, explaining Num. 19 in general.]
7302. The heifer was to be burned to ashes, and this outside of the camp. This means that those elements should be wiped out, that is, those desires which wish to take over, thus the life must be taken from them. That the ashes from it were unclean, is clear from the fact that the priest would be unclean, and should wash his clothes, and touch water so as to rinse away his uncleanness. For this reason, that "ash" symbolizes the earthly filth thus wiped away, as if reduced to ashes. Very many por-
357. 7303. trayals of this kind exist among the angels. For their contemplations are based upon such displays; and they are so difficult to explain when they appear to someone, that I have very often wondered why such things occurred. But when they are presented before the angels of God the Messiah, then earthly elements are removed from them, and they are understood in a spiritual way, etc. etc.
These rituals were performed on account of the portrayal just spoken of, especially those which now follow.
7304. However, the ashes of this heifer, which were unclean, mixed with water, were to be sprinkled upon him who had touched a dead person. This reflects the fact that what is unclean must be wiped away by what is equally unclean, as happens in nature. By way of illustration, take the fact that [the effect of] a scorpion sting, and of snakebites, is taken away by their ashes or dust, etc. It is similar in regard to spiritual matters. But that unclean spirits carry away
358. * uncleanness, cannot but be a very hidden matter, for experience alone can bear witness to such facts. For evil spirits are made use of to arouse evils in man, and in this way the evils are not only recognized, but also acknowledged. Before this, they are not taken away. But it is evil or damned spirits who then take these evils into themselves, or swallow them up, and so the person is freed of them. This, of course, is what also occurs during struggles and temptations, but the person is then not at all aware that it is happening.
Through the Divine mercy of God the Messiah, I am able to bear witness of this phenomenon, from long experience; for I have frequently spoken with certain spirits about it, whenever it occurred. And often I was driven to great indignation that such unclean spirits were stirring up so many evils that lay hidden within my nature. But I learned that without them, there was no medicine; for this is the way the wounds must be opened up, and healed.
This, then, is why unclean ashes could remove the dead things in a person, etc. etc. Therefore, when one believes that one is most unclean, because of such a character, then he is in the best state of mind - and the reverse, which I have also learned by experience, as I can testify.
[Evil; Spirit]
[See WE 7320-26, explaining Num. 20:1-21.]
7327. But what is meant here [verses 14-21] in the spiritual sense by the land of Edom, is plain from the sequence of events, namely, that the people had undergone their temptations, and thus portrayed the Messiah, Who Alone overcame temptations by Himself. The children of Israel must also all undergo temptations, yet they all give in. It is God the Messiah Alone Who upholds us, and Who conquers for us. This I have very clearly experienced in myself,
359. * because up to this point, I have had to undergo temptations similar to these in a certain spiritual sense. As for me - and I was allowed to mark this well - I could not but yield in all of them. For having been brought to a certain point, I myself had succumbed, but was nevertheless lifted up by God the Messiah. The temptations led, I think, to a good outcome, but I could clearly see that by ourselves we cannot possibly endure temptations, not even the least one of them. Therefore it is the work of God the Messiah Alone that a person is upheld in temptations.
[Temptation]
[See also WE 7328-31, concluding the explanation of Num. 20.]
[See WE 7345, beginning the explanation of Num. 22.]
7346. This attempt of the devil is depicted by the king of Moab, Balak, son of Zippor. Moab you may see discussed earlier [WE 7343], particularly that he was born from a daughter of Lot in a drunken state, by a wicked adultery [Gen. 19:33, 37]. We are instructed further in what follows, about what Moab was like.
So in Balak son of Zippor, as chief person, Moab is depicted, and the devil appears. For he was a worshipper of Baal, thus an idolater to the extreme.
7347. Further regarding the attempts of the devil: they are so
wicked and so dreadful
360. * that they cannot possibly be described. His extremely deceitful tricks are so unspeakable that it is inconceivable to those on earth. For nothing whatever of evil can exist that he does not call forth in people, in order to lead them astray. Therefore, unless one is under the protection of God the Messiah, one cannot possibly escape, even for the slightest instant, from falling headlong into damnation.
But these attempts, many of which I am familiar with from experience, it is better to give over to deep oblivion than to make public before men; for they cannot but do harm to all minds. Through them I have learned this, that if God the Messiah had not delivered me from these extreme temptations, which I believe I never could have endured, I would have fallen right into damnation. But to this deliverance not the least thing could my own powers contribute, and they would have hurled me headlong into damnation, had not God the Messiah been present with His help.
[Trick (Deceit); Spirit; Temptation]
[See also WE 7348-51, continuing the explanation of Num. 22.]
7352. Further particulars regarding the speaking donkey [verse 28] may be seen in what follows. In advance, it should just be stated that a donkey can never speak, as it is contrary to all Divine order. What really happens is that a person with whom angels
361. * are speaking, and in fact, from within, cannot hear otherwise, when it pleases God the Messiah, than that either a beast or an inanimate object is speaking. For the sound that the beast or inanimate object emits combines with the words being dictated inwardly to the person. This has been proven to me several times so vividly, that I was hearing the very hoofs of the horse, the very whinnies, even the blows of hammers, as if they were speaking the same words that were being said to me inwardly, so that I could absolutely not perceive it differently.
About this phenomenon, I spoke with the angels around me, and then I was shown that the donkey's speaking with Balaam was of this kind, the words so closely sticking to the sound, so to speak, that they cannot be separated by the hearing. I even thought that bystanders were hearing them in the same way, because it was an external sound that carried them into the ears.
We do not read here that Balaam knew about this, yet it does not say that he was surprised that the donkey had spoken to him, for he answered it as he would a human being. From this one may conclude that he was used to such phenomena also.
[Speak, Speech; Hoof]
7353. But these historical words about the donkey also contain secrets concerning present events, for the same kind of portrayals are being given at this day. They therefore involve secrets that were under investigation at those times, etc.
[See WE 7359, explaining Num. 22:14-20.]
7360. What this now portrays can be learned from the fact that [Balak] wanted Balaam, who was then a man of divinity, to curse that nation which portrays those now arriving at the end of all their temptations. It is like what is done [to them] by the Word of God the Messiah, that is, by those who teach the Word of God the Messiah, saying that they are nevertheless cursed, so that they come into despair of salvation. This is generally the ultimate trick of the devil. They also bring up many passages to support it, to the effect that they cannot become righteous by their own power, consequently that they are therefore condemned - as if, since they can obtain no merit by their own effort, they are therefore without any hope of salvation. This has been said to me many times
362. * by evil spirits, and so often that it even made me feel sick, until they were forced to be silent, etc.
363. 7381. [Num. 23:] verses 25-30, inclusive. Here [verses 18-24] [Balaam] is describing that people, as it is now told [verse 24]. Therefore [Balak] says that he had neither blessed them, nor cursed them, but had extolled them with praises. Yet beneath these words also there lurks deceit. But he insists yet a third time, hoping that the Spirit of God the Messiah would part from Balaam, which it would if he could bring him to cursing [Jacob], even though his curse would have had no power whatever, since it would not be the angel of God the Messiah speaking through him.
mThus even those of good character are deceived by self-profit, etc.n
But lest the devil have any reason for saying that the man who was given the power to curse and to bless had nevertheless done his bidding, therefore it was made to happen, that he tempted him so many times. In the next Chap., 24 verse 2, it is therefore said that "the spirit of God came upon him" - obviously so that he would not speak from any other source. The devil
draws all things to himself and to his own side. If there is even the least little word which he thinks to contain something contrary to the truth, he at once seizes upon it and condemns the person. This, too, I have experienced several times, by the Divine mercy of God the Messiah. Indeed, he pours passions into people, then thoughts, and persuasions, etc., when he is permitted to, and immediately attributes them to the person as being his or her own; in short, the things he attempts to do are very wicked.
[Accuse; Condemn, Damnation; Falsity; Evil; Spirit]
7382. Now, however, he wished to lead him to "another place," where he would not see that people in the wilderness, that is, in the state of mind that it now portrayed, so that he would not see them dwelling or camping, arranged according to what they portray, as explained earlier [WE 6712 ff.], as appears from the next Chap., verses 1 and 2 - but so that he would see them without clarity, consequently apart from what they portrayed, "from the top of Peor, that looketh toward Jeshimon,"* thus from their idolatry. For Peor was where the idol of Baal stood, Chap. 25:3, so that [from there] he would see their idolatry. Therefore he says, verse 27, "Perhaps it will be right in the eyes of God that you may curse them for me from there." As for what is foretold about them on account of their idolatry, see Chap. 24 at the end [WE 7403-04].
Thus he wanted to trick him. In his extreme wickedness he becomes so insane that no one could ever be more insane. For even though he has learned a thousand times
* KJV has "Jeshimon," but NKJV "wasteland."
364. * that an angel of God the Messiah cannot possibly be fooled, yet he continually persists. So he lives completely in the dark about this matter, in that he surely sees, but does not want to see at all. This is his nature, which is constantly urging him on.
He also convinces himself that he is the one who can do all things, and even though he sees thousands and thousands of times that he cannot do the least thing, yet he can never be removed from that fantasy that he can do all things, and that he will possess heaven.
He also thinks that he can do all things from his own power, even though he knows by experience that he cannot even set a tiny feather in motion, without being permitted. Nevertheless, he swells up, continually inflated with these arrogant attitudes.
There is so much more of the same kind that one has to laugh at him as insane. He is extremely shrewd in plotting - for he is permitted to do this for numerous reasons, especially on account of the temptations into which those on earth must be led in order to be regenerated. He is permitted also so that he may thereby swallow up the actual evil in them [cf. 258]. For no other nutriments are given him, and the rottener the carcass, the more ardently does he seek it and the more eagerly does he devour it.
[Power; Spirit]
7386. [Num. 24:] verses 3 and 4. Here Balaam is described in his character as an oracle, or how he conveyed the responses of God the Messiah. For it is known that responses used to be given in different ways, such as by dreams, by visions in the dark; also, with the eyes closed, entirely like daytime visions; by an actual voice, from within and from without; further, by other means spoken of elsewhere [WE 1144, SEWE WE 3, 15-16, 42-44, 114, 341].
Here Balaam is described, that is, his eyes being opened so that he saw the angels of God the Messiah as in daylight, as others also had done; for this was not rare at the time of the earliest Church. Thus angels appeared to Abraham, to Sarai, to Lot, in fact, even to evil people, as angels did to the inhabitants of Sodom [Gen. 19:4-11]; also (if I am not mistaken) to the servant of Elisha [2 Kings 6:17]. That Elijah and Elisha belonged to this group is credible from what is told of them.
But however clearly an angel may appear before the eyes, it is nevertheless a vision, coming from within. Therefore we read here first of all, "the utterance of the man whose eyes are opened," then also later, "who falls down, with eyes opened wide".* That Balaam was one of these, see [Num.] Chap. 22: verse 31 and also in another place, where it says that God came to Balaam, etc. [verse 9]. Nor can anyone boast of the fact that he has seen angels, just as Abraham could not, and others. For very many evil people have seen an Angel, even the worst, like the inhabitants of Sodom; in fact, it is even said of the Donkey in the Chapter cited above, verses 25 and 27. Therefore, this vision is an illusion of the inner sight; for thus something meets the eyes, as if coming from without, which is actually inwardly in the earthly mind.
But different
* KJV has "falling into a trance, but having his eyes open."
365. 7387. is the vision that comes when the eyes are closed during full wakefulness, in which it is just as if things were seen in broad daylight.
Indeed, still another kind of vision exists, which comes in a state midway between sleep and wakefulness. For at that time one thinks one is wide awake, because all one's senses are active. But there is also another kind between the time of sleeping and the time of awakening, when we are in the process of waking up, and have not yet shaken off the sleep from our eyes. This is the sweetest kind, for then heaven is working into our rational mind with the utmost calm, but imparting understanding.
Again another is the vision in dreams, which varies.
But in addition, there is a very inward vision, and this is the properly human kind, which does not appear as in light, but as in shade; but still, this vision is connected with the more inward powers.
There are, in fact, many other kinds of vision, which cannot possibly be described. The above have only been described in a general way, because I am able, from the much experience granted to me by the Divine mercy of God the Messiah, to bear witness of them. For some kinds have been shown to me so often, with so many objects, in a state of full wakefulness, that if I should describe only the hundredth part of them, those would be amazed who do not believe that visions have been given, and thus revelations: not to mention conversations, which have now been going on for almost a year and a half.
[See, Vision]
[See also WE 7388-89, concluding the explanation of Num. 24:3-4.]
7426. [Num. 27:] verse 12 to the end. Moses and Aaron as heads, together with the people, portrayed the Church of God the Messiah, which is in constant combat, and as a matter of fact, those who gave in during the combats. On this account they could not portray those who would enter into the Kingdom of the Heavens of God the Messiah. But then another was to be set over them, namely, Joshua, who together with Caleb and the minors and little children as well, had not given in so as not to be able to portray it.
Now, therefore, when the Land of Canaan was in sight, Moses was ordered "to go up onto mount Abarim," the mountain of crossings where one crosses over into the Kingdom of God the Messiah, "and to see the land." Moses was such that he could not enter, as can be clear from the words in verse 14, namely, that together with Aaron, "he had rebelled, and had not hallowed God the Messiah." See above, Ch. 20: verses 8 to 13, where the waters there are called "Meribah," while here in a broader sense, they are called "Kadesh."
About Moses, much could
366. * be told as to what he is like, and how he is still continually rebelling in the other life, however much he knows and sees the Kingdom of God the Messiah, because such particulars have been portrayed to me. But I am not allowed to set forth any more of them, except for the fact that the same attitude remains in him. Meanwhile, he is the head of those who give in in temptations, or who worship the Law in its outward form. What the inner person is, he does not want to understand, although he does understand, but the love of self strives against it. See Deut. Ch. 2, verses 48 to the end, where these points are very clearly expressed. For Moses was their Head, because the people had been given to Moses, as it is said here and there, just as the Levites had been given to Aaron. Therefore, while these two portrayed the heads, the people portrayed the body; so the body could not be separated from the Head, for together they portray all who yield in temptations.
[Law; Moses; Temptation]
[See also WE 7428-30, concluding the explanation of Num. 27.]
7504. [Deut. 32:] verse 43. These words are likewise congruent with those that John said in Revelation Ch. 12, verses 10, 11, 12. The entire song now builds up to this climax, namely, that because the people of Jacob and his posterity has become worse from generation to generation, and because it has become the devil's gang, it will be cast down, and then the gentiles, the people of God the Messiah, shall sing. Thus "He will provide atonement for His land,"* that is, for heaven, in the lower part of which that gang now is, having been admitted there. About the state of that nation in that lower heaven so-called, much could be said, as that they are to be disbanded, and that those people are
* Thus NKJV, while KJV has "will be merciful unto His land."
367. * meant who had lived in light, and yet had embraced idol worship in broad daylight, and who worship the devil; and who are trying to subject heaven to themselves and so, are continually rebelling against God the Messiah [WE 5311-12, SEWE 196, 101 and the paragraph preceding it, 273, 284, 319-20, 353-54]. But these matters are too lengthy to be set forth here.
7506. [Deut. 32:] verse 48 to the end. The subject here is the death of Moses, while previously, in Num. Ch. 20, it was the death of Aaron. What Moses had been like you may see described earlier [WE 3338-40, 3382, 3473 ff., SEWE 80, 86, 241, 251, WE 5679, 7038-39]. What his life was like is now described by his death, namely, that when tempted, he yielded, and this not only once, as we have observed [WE 3479, SEWE 90, the paragraph preceding SEWE 101, WE 7021, 7426, SEWE 366]. But he was in that state when dying that is described here - and that state remains after death - namely, that he shall see the Heaven of God the Messiah across from him, but shall not go there. The same thing is symbolized also by "mount Abarim, or Nebo, in the land of Moab." What Moab stands for may be seen above [WE 7343, 7346, SEWE 360]. For Moab was born from a daughter of Lot, while the father was drunken. From this, as well as many other references, the land of Moab reflects the character of trusting in its own powers, and worshiping the Law in its outward form. On a mountain of that land Moses died; for mountains symbolize the peaks of that wickedness. Their gods or idols were even called rocks or mountains; see this Chap. 32, verse 31.
368. 7507. How these matters stand in heaven could be told in many accounts, for so many things have been displayed to me on this subject that I cannot possibly recount them even in part. Let the readers know, however, that these words are truths, and symbolize things which are taking place in this last day. It is his character to mingle holy things with profane, and to rebel constantly against God the Messiah, as he did at the waters of Meribah [Num. 20:11-12]; and to consider righteousness to consist in outward acts. He wants the people Jacob to be the Priesthood, or the only one to possess heaven, of which he eagerly seeks to be king. Nevertheless, he has been admitted into the lowest heaven, where he looks across at Canaan, that is, the heaven of God the Messiah. But that he will not come to it, I am able to know quite certainly from all that has been shown to me and, of course, from the things he has done and said, which are enough to fill many pages.
In the text it is clear that he rebelled against God the Messiah, so that it was his own fault, which he twice before had cast upon the people (saying that he would not see the land of Canaan because of the people's transgression [Deut. 1:37, 4:21]), when yet it was he who had struck the Rock [Num. 20:9-11] without praying or speaking solemnly to it, as commanded.
As for the expression, "gathered unto his people," it was a ceremonial formality to say this; for we read the same words elsewhere about the wicked (look up the passages, I do not remember where they are).
When he urged the people to live according to the precepts of the Law, it was from inspiration, so they were not his own sayings. For, as everyone knows, it is an entirely different thing to teach, [which can be done] by anyone whatever, [than it is to live], etc. etc.
[Law; Moses; Temptation]
[See WE 7516, explaining Deut. 33:9.]
7517. But it is characteristic of the prophetical style to imply a great deal that does not appear in the words, and therefore it is so succinct that unless it is supplemented, the meaning cannot be drawn out of it. Many things are implied when the angels of God the Messiah speak through someone, as I can
369. * testify, for then there are very many ideas in the mind that do not come into words; hence the concise style, especially when some words have to be inserted that contain a double meaning.
[Speak, Speech; Prophet; Word; Words, Expressions]
[See also WE 7518-19, concluding the explanation of Deut. 33:9.]
[Paragraphs from The Word of the Old Testament Explained, Volume IV (Is. 1:1 to Jer. 50:3), unnumbered by the author, but paginated from 1 to 106, numbered by A. Acton from 7567 to 8263]
7665. [Is. 14:] verse 9. By hell is meant all the infernal multitude, whose leader is the devil, which likewise has been cast down. For we read in the next verse, "Have you also become as weak as we, have you become like us?" By the "king of Babylon" here [verse 4] is therefore meant the devil in particular. Hell includes all those who call themselves kings and princes of the universe, thus all the arrogant. Now follows in a series how all these address their leader,
370. 7666. [Is. 14:] verse 10. namely, that he had become weak, and yet they had placed their hope in him on account of his boasting. For everyone in hell recognizes his own leader, whom they style prince, for they
call themselves lord of the universe, even Jehovah, and also the holy spirit, and to the extent that the power is left to any one of them, he rises up more and more. But because that power is not given except to a few, therefore they recognize those as their princes and kings. Those eminencies claim to worship Jehovah, but such insanity is effused by some of them as to call themselves God of the universe, and therefore they are waging war with those who worship God the Messiah.
But I would be giving amazing accounts if I told about these eminencies, who are there so that there will be as many kinds and as many species of spirits as there are characters and minds of men, etc. It is these, therefore, who are now addressing the devil, knowing now that he had tricked them.
[Gods; Character (Genius); Jehovah; Hatred; Spirit]
7687. [Is. 16:] verse 2. The ford of the Arnon was the border of Moab, see the many passages in the Collection.*
From here up to verse 6 follows an exhortation to those who place righteousness in the law in its outward form, that they should take refuge in the Righteousness of God the Messiah. But verses 1 and 5 speak quite openly of God the Messiah, that He Himself became Righteousness, and thus bore our sins [John 1:29]; therefore they should now repent. They are here called "a wandering bird," meaning that they think aimlessly, nor do they know what they want without being of two minds, persisting in the question whether it is so.
* See The Word Explained, Appendix, under "Arnon."
371. This even happened just now, that doubts were clinging to them about [meanings drawn] from the Law that were round about me. But that this is what is meant, and not the destruction of Moab in the proper sense, can be clearly concluded from the particulars. For without these meanings, there would be no sense to all the words of this prophet in this passage, which otherwise, in its literal meaning, is so vague that no one can draw anything from it.
The ford of Arnon is toward the wilderness, where is "the lamb of the ruler of the land from the rock* toward the wilderness, to the mount of the daughter of Zion" [verse 1]. The "lamb of the ruler of the land" in the highest sense is God the Messiah, Who is the Lamb of God, the same as the Lamb of the Ruler of the land, Which Lamb "takes away the sins of the world" [John 1:29].**
* KJV has "...to the ruler of the land from Sela..."
** This paragraph is emphasized in the original by the word "Obs." written twice in the margin.
372. 7693. [Is. 16:] verse 12. "When Moab sees himself so completely conquered that he is wearied upon his high place" (for being an idolater, he sacrificed upon high places), "then he will come to the Sanctuary to pray or to implore, but he will not be able." This is what happens to those who convince themselves very deeply, even to the point of taking on principles from which they cannot afterwards go back. When proven wrong, being wearied by the truth, they wish to pray, but because the nature they have acquired from their principles resists this, they cannot. This is clear from much evidence,
which I cannot publish - that is, that those who have been steeped in principles and have derived a nature from them, so that they are steeped in love of self, and from that in self-righteousness, cannot pray even if they want to. Outside of themselves they see the truth, but within them there is something that fights against it.
[Prayer]
7743. ....[Is. 22:] verse 19. This follows from the same cause, and in agreement with the prediction, namely, that he will be pulled down and cast out, which is meant by "pulling him down from his position."
373. Much more about what these words stand for in heaven, where there are eminencies and overseers [see 370], can indeed be told (as concerning Abraham, Moses, and others) about whom, however, silence must be kept at this point). For they are gradually being moved down from their place; and the degree of descent is proportionate to the degree of ascent, etc. They likewise portrayed the treasurers and overseers of the king's house [verse 15], and consequently the fathers of the Church.
374. 7758. ....[Is. 24:] verse 8. All spiritual and heavenly joy will also cease. Inner joys of a different kind are described here, and different causes that arouse joys which cease when the causes cease. What heavenly joys are nobody can know but one who has learned it by the Divine
mercy of God the Messiah. And because I have had this experience now over a period of time, I can only declare that they are ineffable, and that if they were to be expressed even as to the least part (for they are indescribable), no human being not having had the experience could believe it. Nothing whatever occurs that is not joined with that ineffable joy, in a thousand variations, etc. etc.
[Joy]
7759. Verse 9. A comparison is drawn with the joy of the inhabitants of the earth. For the fact that the joys of the world are completely bitter to those who are tormented by a bad conscience, may be well known to many, as also to those who are in mourning, and even more to those mourning spiritually. What a bitterness of spirit there can be in the midst of outward joy, I have also learned from experience, because
375. I was also smitten over a long period of time by that kind of sorrow, and neither can it be described. But this matter (if it pleases God the Messiah) will be spoken of in the description of my temptation.*
* This probably refers to the missing paragraph 66.
376. Isaiah 26
7769. Both this chapter and other contemporary prophetical writings show quite transparently that there is much content lacking verbal expression, which is nevertheless implicit in the words. The reason for this is that a spirit speaking contemplates inwardly very much that cannot be expressed by words, which then all comes down into similar expressions, though differently with one prophet than with another.*
I can testify how much there is in a mental image, when one is engaged in spiritual thought and the resulting speech, which, however can never be expressed; and if it were, little would be expressed in many words, for often one mental image requires an entire exposition. For this reason, the words contained in the prophetical writings can never be explained by any spirit, nor by anyone on earth, but only by God the Messiah, Who spoke them through angels.
[Speak, Speech; Prophet; Word; Words, Expressions]
7770. Therefore, because words come forth in such a wonderful way for the purpose that some meaning may emerge, one interpreter adds connecting words differently than another. Consequently, just as many meanings can result in one little verse as the number of translating interpreters. But from its innermost content, then also from the connection of what precedes it with what follows it, the meaning or sense of the letter becomes apparent.**
* This sentence is emphasized in the original by the word "Obs." written twice in the margin.
** This paragraph is emphasized in the original by the word "Obs." written twice in the margin.
377. 7776. ....[Is. 26: verse] 13. As for the "other lords," they have dominion when God the Messiah slackens the reins; but they have dominion only to the extent that the reins are slackened, and not one whit beyond that, as I am able to affirm and testify from
such manifold experience, that it would fill up many pages. I was allowed to observe the very intervals of their domination, and how they were unable to go the least step further, as even the evil spirits could observe. In fact, I have spoken with them many times about this same matter, for it has been granted me, by the Divine mercy of God the Messiah, to speak without any danger with spirits of diverse characters who had been given the power to operate in, and as it were to dominate [me].
I could tell very many things well worth recording that sometimes happened on these occasions, but for the time being it is enough to say that they persuade themselves that they are acting on their own power, and thus think they are in control of themselves. And they are held in this opinion for several reasons, for such spirits do not want to be convinced to the contrary. Yet I can solemnly swear that they have not the least particle of power, but are only instrumental means, employed so that people may be punished, tempted, and thereby reformed; for without these spirits as instruments, man cannot be reformed by temptations. In fact, they then swallow up a person's evils, for they carry the evils away in themselves, etc. etc.
[Evil; Permission; Power]
That God the Messiah does all works, is said in verse 12; and here, that "by Him Alone they make mention of His Name," that is, call upon His Name. For no one can call upon the Lord except through God the Messiah, etc.
378. 7777. ....[Is. 26:] verse 14. "The dead," that is, the damned, do not live, that is, they do not come alive again and dominate any more. The "Rephaim"* are their chiefs, for they are like eminencies, as you may see discussed before [370, 373], having those who worship them as
their greatest, as their Deity, some this one, some another one, but most, the one they had worshipped during their life, just as very many worship Abraham, Isaac no one I have heard of, Jacob also many, but not with such great honor, Moses also, and so forth, who are the chiefs of those from among the Jews.
But others have different eminencies, so the papists will worship their own saints as Deities, and therefore cannot but perish, together with certain of their deities - specifically, the ones who accept that adoration and thus want to be worshipped. (See what has been told elsewhere about Peter [13, 67]). Such is their condition in heaven. Similar spirits are meant when the "Rephaim" are spoken of; do see the Collection** in regard to the Rephaim. They are also meant by those whom Joshua drove out from Hebron [Josh. 10:36-37], also called the Anakim [11:21].
mLook up to see whether Rephaim means "devoid of life," as another interpreter has it.***n
[Gods; Guardian spirit; Spirit]
"To visit them" is to judge them, and thus expel them. The day of visitation is the day of judgment. That they are cast down, and thus "wiped out from their memory," may be seen above [cf. WE 5923 ff.].
* KJV translates this word "deceased."
** See The Word Explained, Appendix, under "Rephaim."
*** Tremellius: "expertes vitae non resurgent." See Acton's footnotes to The Word Explained 7777.
379. 7780. ....[Is. 26:] verses 17 [and 18] treat further of their affliction and temptation. "To bring forth wind" - look at the Text to see whether it is like the pain of colic. They were afflicted to the point of despair, even until "there was no deliverance in the earth." The complaint is that "the inhabitants of the world have not fallen," for in the next verse the response is given that "the Rephaim shall fall."*
Temptations are continued to the limit of a person's endurance, as I can confirm from experience, even until there is no hope left; but afterwards comes help. One reason why temptation is carried so far is so that we may learn what we are like in temptations, if God the Messiah does not uplift us, and so that we may acknowledge the mercy of God the Messiah. These things I have experienced very often in a wonderful way.
[Despair; Temptation]
Now, therefore, uplifting follows; for temptation, as is well known, goes on even until the death of the body in the case of martyrs, etc. etc.
* KJV has "the earth shall cast out the dead;" see Acton's footnotes to The Word Explained 7777.
380. 7784. [Is. 26:] verse 20. The comforting continues of those who are in [this] life. For "to hide themselves for a little moment, to enter their chambers," while a person is living in the body, is to enter within oneself, and meditate, and "shut the door," that is, not let in anything which distracts one into what is contrary, delaying, "until the anger is past." For temptation is very much like an anger of God the Messiah, when yet there is by no means anger, but love, so that the person may thereby be regenerated.
The words likewise concern those who are to rise again after the life of the body. For them, the chamber is the grave, the door to which is closed, and it is a "little moment" from one's death until the last judgment. For to those who are in heaven, there is not time such as there is to those in the life of the body. That for them there cannot be any such thing as time, may be clear
from many considerations, for they do not, like those in the body, ponder about the future, and deduce things to come from things past, thus measuring intervals of time as mankind. Neither do they feel the anxiety and the concerns which also prompt people to keep track of time.
Such is the state they are in, so that it is a little [moment] for them from the time of their death to the last judgment, even if they should live for several thousand years. If you ask them where they have been for so long a time, they do not know; whether they are about to do something, whether they are going somewhere else, this they do not know, either, being altogether dependent upon the will of God the Messiah. However, one can hardly tell the difference between their state of life in the present and the state of life of people on earth.
But the description of their life and of the difference between the life of spirits, or those living after the death of the body, and the life of people in the body, will, if God the Messiah deems it fitting, be continued elsewhere, as the occasion arises. In the meantime, [suffice it to say that] the state of those who are in the Heaven of God the Messiah is a most happy one. They have no anxiety, because no recollection of the past nor concern for the future, and most important, none for the present. But the state of the unhappy will be continual distress in time present, one grief perpetually leading to another, etc.
[Happiness; Future; Past; Time]
381. Isaiah 33
7828. Verse 1. Against the devil and his gang, that he attacks the Church
Verse 1. The "plunderer"* is the devil, and his gang, each member of the gang plundering in his own way. "You who deal treacherously" is also the devil, his gang being not only his spirits, but also people on earth. He provokes the Church, that is, those from the Church, without any reason, only because of a vicious character. For those who are from the Church of God the Messiah, in the heavens and on the earth, are not attacking him, but seeking in various ways to bend his gang toward goodness, but he is still eager to ravage and kill the innocent, and even little children. This is plain to me,
by the Divine mercy of God the Messiah, from such manifold experience, that I can declare it on the grounds of lengthy experience alone, as I have been with so many different spirits who have attacked me in numerous ways, and indeed, without reason, etc. etc.
[Good; Evil; Spirit]
But in the end, "they will be plundered." Here the prophet is repeating the same words, for the law of retaliation reigns: as anyone does, so it shall be done to him. This is the cause of many events with the people of Jacob, as, for instance, that they had to attack the enemy by lying in ambush [see WE 5905], etc. etc.
7863. From the above [WE 7854-62], it is evident that this whole Chapter [Is. 40] concerns God the Messiah and His Coming, which is described [verses 1-11].
* KJV has "that spoilest," A. Acton, "waster," for the Latin "vastans."
382. Moreover, if it should be permitted to confirm all these matters from experience, namely, that God the Messiah Alone is Wisdom [verses 12-14], that He has all Power in heaven and on the earth [verses 15-24], that He knows all things most deeply [verses 25-28] and is the Only One who imparts a life of belief [verse 29 to the end] - if all these points should now be confirmed by the experience I have acquired by the Divine mercy of God the Messiah, it would fill very many pages.
[Lord; Power; Wisdom; Life]
7867. ....[Is. 41:] verse 20. Here is described wisdom and faith, or the spiritual together with the heavenly quality that will be imparted to them - consequently, the belief that God the Messiah Alone has done this. The primary point of wisdom and faith is that we should believe we are nothing in ourselves, but everything in God the Messiah.
383. There is no power whatsoever in spirits, and thus neither in people on earth, although they may think themselves to have some powers. This was the subject of a conversation I had today with spirits. There were many of them around me, speaking with me, and among them some who thought they had some powers of their own. They even confessed seeing that they had none, for spirits do see this, even if they do not acknowledge it. But the angels of God the Messiah not only see it, but also acknowledge and thus see it inwardly and understand it. Those who think otherwise see it experientially, thus outside of themselves. The 7th day of November, 1746 (old calendar).
[Power]
[See also WE 7874, explaining Is. 42:6.]
7875. [Is. 42:] verse 7. These following words result from the fact that [God the Messiah] became the Light. For Light could by no means have been imparted to human minds if the Messiah had not become Righteousness, and thus if Heaven had not been opened again. For without the Righteousness of the Messiah, heavenly light cannot possibly penetrate, but only the shade of night. For this reason it is here said, "to open blind eyes." Then again, without the Messiah having become Righteousness, all mortals, even the angels, [would be bound] - as can be shown plainly enough
384. and corroborated by experience, even as to methods - that is, they
would be held as captives by the devil. From that captivity they were freed only by the Messiah, for which reason it is said, "to bring out from the prison him who is bound".* The like is meant by the words, "from the prison house, those sitting in darkness." The prison is connected with the "pit" in Ch. 24:22.
7883. ....[Is. 42:] verse 25. In the innermost sense of this verse, the people of God is meant, and that they were punished in this way; but the punishment did not go so far that [this people] perished. For it soon follows, in the first verse of the next Chapter, that they were rescued and brought back, or redeemed. But in the highest sense, the Messiah is meant, and that He endured all the anger of Jehovah, and thus suffered for the human race. This also comes out clearly in the words of the next verse.
*KJV has "the prisoners."
385. When certain spirits having a nature-bound soul were saying just now that they understood these words differently, they received the reply that whose who have a nature-bound soul cannot but understand these words of the prophet in an earthly way. On the other hand, those who have a spiritual, heavenly soul, understand them in a spiritual and heavenly way, for they do not understand earthly matters any other way, etc.
[Inward; Letter; Earthly (Natural); Word]
7924. ....[Is. 46:] verse 1. The works of the Law are compared to idols, "Bel" being an idol that is said to be bowed down; likewise "Nebo," but look at the Text to see whether or not it is "idol," as another interpreter has it.* They are compared to beasts and cattle that sink down under their burdens.
* That is, Tremellius, but in a footnote.
386. Verse 2. Here likewise, they are called "stooped" and "bowed down," and it is said that "their soul goes into captivity," or "into servitude," for they are slaves.
According to the letter here and elsewhere, the subject seems to be nothing else but their idols, or idolatry. But through the description of their idols everything is reflected which they idolize. Idols are all the things they worship and love, whether outside of people, or within them, that turn them away from the love of God. These are beyond number, for there are kinds and species of them.
Here, the works of the Law are reflected. These they worship, and consider they are saved by doing them, etc. It is the prophetical style to depict such things by many comparisons, which are symbolic portrayals. For the angels of God the Messiah understand earthly matters, and everything that confronts the senses [of the body], spiritually. Therefore, prophetical speech is a kind of heavenly Language,
but one which is not understood by any but those who are truly spiritual and heavenly, that is, who let themselves be led by God the Messiah. This Language is inexpressible as it is produced by the angels among themselves; but because men must be taught from heaven, the speech comes down into expressions like these, which are not understandable except to heavenly guardian spirits taught by God the Messiah. Otherwise, what would it mean that "Bel is bowed down, Nebo is stooped," etc. etc.? Other spirits, however, do not understand this language, savoring only what is portrayed in an earthly manner, which sometimes takes place in insane ways.
About this heavenly speech that lies concealed within prophetical discourse, I spoke today with certain spirits of earthly character, and it was compared with the angelic Language, which they hardly understood. In itself it is a language that must be learned like any other language. For by their symbolism, entirely different and, indeed, more inward and higher things are to be understood than earthly minds grasp, etc. etc.
[Prophet; Symbolic Portrayal (Representation)]
387. 7932. [Is. 47:] verse 8. [The daughter of Babel] is again called "delicate one"* [as in verse 1], because it appears to them as more beautiful than any other doctrine. She boasts that there is no other as beautiful as she. Thus she boasts that she is above all in the universe, and goes so far as to exclude all others from the kingdom of Heaven.
That such is the arrogance of the Jews, I have heard quite often from those who have spoken with me who had been of the Jews. They boast that they alone will occupy heaven, excluding all the rest, whom, in fact, they hold in deadly hatred; and if they had the power, they would want to admit none of them. All others they regard as the damned. But they hardly tolerate anyone of their own, except in that certain case where it has to do with eminence, and they are then worshipped, etc.
[Jews]
"Not to be a widow" and "not bereaved [of children]" means that she would last to eternity.
* KJV has "given to pleasures" in verse 8, but "delicate" in verse 1.
388. 7934. [Is. 47:] verse 10. [The daughter of Babel] calls it the highest "wisdom and knowledge" when they wrongly interpret the Word of God the Messiah and apply to themselves whatever is written about Zion and Jerusalem, as well as wanting themselves to be meant wherever Israel is named in a good sense. All other passages which are against them they explain in a distorted way. No matter how
they have lived, even though engaged in extreme idolatry from the beginning to the end, still they maintain that the promise was made to them. They did not remember the covenant and that they had broken it time after time, and that they were to be entirely rooted out when they rendered the covenant null and void, as Moses so often declares to them, as do the prophets.
They say these words in their heart, as we read just before [verse 8], that "there is no one else besides" them. Moreover, they also say amongst themselves that they worship Jehovah the Creator of the universe, but they do not want to know that there can never be any approach to Him except through His Only Begotten Son, Who is prefigured in every ritual and sacrifice of their Church. And because they do not have faith in the Only Begotten of Jehovah, they therefore cannot possibly be admitted to Jehovah. This is also the reason that they almost continually fell into idolatry and worshipped idols, to which they ascribed all power, in fact, even the creation of the universe, and also called the idol Jehovah, as appears plainly enough in Exod. 32:5.
[Church; Jews; Symbolic Portrayal (Representation)]
389. Isaiah 53
7968. Verse 1 to the end. A most clear prophecy about the Messiah, that He would come in the appearance of a Servant, despised and afflicted, and would die for the sins of the human Race. This prophecy is so clear that
while I was reading it, the spirits around me, who were from the Jewish religion, were completely silent, and could make no objections whatever. They were even afraid that it might be read in front of them a second time, and thus they were convinced. And it is strange, but from shame and from an inborn hostility, they had not wanted to be convinced, as I could see clearly.
[Jews]
390. 8037. [Is. 65:] verse 25. What is described here is that sins will no longer condemn them, since there is no damnation for those who are in God the Messiah. For the Righteousness of God the Messiah is accounted to them, and then the guilts of original sin, and many more guilts coming from acts of life, cannot rise up and defile a person, for as soon as they rise up, they are immediately bent to what is good, and thus taken away. Those sins and evil feelings that remain rooted are meant by the "Wolf," the "lion," the "serpent" which shall lie hidden in the dust. Thus they shall not do any evil, because they cannot; for God the Messiah is leading them, etc. etc. These points could be confirmed by so many experiences that they would fill very many
pages. For by the Divine mercy of God the Messiah, experiences over a period of so many months now have made it very clear to me that evil feelings, aroused and awakened from a hereditary root, and a new root implanted by acts of life, have been turned immediately into good; etc.
[Condemn, Damnation; Evil]
391. 8080. [Jer. 5:] verse 6. There are evil spirits, symbolized here by wild animals, who are around
us; and when the person is the kind who no longer has any belief, they distort and so to speak tear up anything which might once more instill belief, thus all the articles of faith, or creeds. For then not any thought at all can come to mind which is not thus torn apart.
This I can solemnly swear to on the basis of many experiences. For such as one is, so one is treated by spirits, until they have so distorted all beliefs that there is no sanity left. Thus they extinguish all light, turning it into frightening darkness, in which one lives together with one's own evil spirits.
This condition grows successively worse in us the more we think we understand things, and the more abundant our knowledge of nature is, thus in the learned of the world more than others, to the extent of their knowledge. For evil spirits arouse more and distort more in a person regarded as learned than in anyone else, and then more firmly fix those distorted ideas, and thereby thicken the shadows so much that the person is almost beyond hope. For all the deeply inhering knots must be untied, and all parts of the shadow dispelled. If they are not dispelled, they remain within as if they were part of the character one has developed from one's own understanding, to the point of conviction.
To this I can solemnly swear on the basis of much experience, namely, that spirits are constantly trying to do this, and that they call forth even the tiniest doubts that have crept in from infancy on, endeavoring to distort [all beliefs]. But in the case of the elect, this takes place, as it does during temptations, for the purpose of dispelling the doubts one by one. Therefore, if the learned and the philosophers are to be brought back onto the path, this must be done by sharper and deeper temptation than exists with those who are not learned, etc. etc.
I am therefore convinced that we must most humbly beseech God the Messiah that we may not come into temptations, that is, into the kind in which we doubt the Word of God the Messiah, etc.
[Educated, Learned, Doctrine; Belief (Faith); Light; Distort (Pervert); Truth]
392. 8084. [Jer. 5:] verses 15, 16. It is the devil's gang, or evil spirits around a person, who, because we are unaware of them and what they are like, cause us to identify them as thoughts, instead. For human beings believe their thoughts are under their own control. Therefore, any who do not want to believe that spirits arouse their thoughts, and their feelings, may if they so wish, believe that their thinking does this. But then it is worse with a person, for in this way we make ourselves to blame, etc. etc.
Those evil spirits are "like an open tomb," that is, like hell, which rushes in around us. And they are "mighty men" indeed, for they do not allow the least thought to slip in, derived from faith in God the Messiah, that they do not instantly seize upon, and distort - and, as said, "all" of them. They notice [anything coming from faith] in the very least, as in the greatest [thoughts],
for they are full of hatred, so that the least ray of truth distresses them, and they distort it. I have had manifold experience in this matter, etc.
[Light; Truth]
393. 8109. ....[Jer. 7:] verse 23. It is here told what was commanded them, namely, that "they should walk in the way which was commanded them," that is, in the way of truth, about which see [what has been said] above in many places.
Verse 24. But they did not want to understand this, but "hardened their heart," and at this day also they harden it, as is known, so "they are going backward," that is, towards hell. It was shown earlier that the way along which they who are distorted walk is backwards [cf. WE 2967 ff., SEWE 61, 62]. For upwards is toward heaven,
and no one can raise themselves upwards, but God the Messiah raises them, that is, all their thoughts, and the contents of the thoughts, to Himself. This can be established on the basis of so much actual experience, that it would fill many pages. Soon, however, when He releases the thoughts, then they fall backwards of themselves, and indeed, into the world, etc.
[Think, Thought; Belief (Faith)]
8113. ....[Jer. 7:] verse 33. The "carcass" is spiritual death, "for the bird of the heavens" is for their atrocious fantasies; likewise "for the beast of the earth." And, in fact, this death will not pass away. A like expression occurs in Abraham's vision, Gen. Ch. 15, [verse 11], namely, that the birds of the heavens came down on the carcasses and would eat them, and it was then allowed Abraham to drive them away. But afterwards, thick darkness arose, and it was not seen what was done with the carcasses. This also has happened, as I can
394. confirm by the displays I have seen before, and saw today: the 20th and 21st day of Nov. 1746 (old calendar).
mHow [the guilt] still remains on their hands for wanting to merit righteousness by sacrificing their children, has also previously been seen by me.n
8118. [Jer. 8:] verses 4 to 7. There is no liberation from hell, because they remain in their wickedness.
8119. Verse 4. These are words of grief, and of mercy; for God the Messiah has mercy on all, both in this life, and in the other life. He does not will the death of anyone, but that they may live. This is just why it is here asked "whether they will never return."
Verse 5. Here is the quite gentle reply, filled with the grief of mercy, namely, that "they refuse to return."
395. Verse 6. For when the opportunity to return is given them, just as it is here, they persist in their former words, just "as the horse rushes into the battle."
8120. This I can likewise aver on the basis of many experiences. For while they are being held in bonds,
they keep silent; but they constantly injected into my mind everything that was exhaling from them, like vapors, which I could smell so plainly that nothing could be plainer. For I was allowed to find out, not only that it was they who were pouring in that exhalation, but I was also given to know who they were; for as soon as I turned my mind in their direction, they were pictured before me, and were chastised. And as long as the chastisement lasted, they would stop; but afterwards they still persisted, and did not cease until they had been cast out.
I could feel so vividly that they were being cast out, as if by a delicate sensation during that whole time - when they were being driven out, and others when they simply went away, sometimes [others] when they were coming. Moreover, they also made their presence evident to me by other indications; for it was sometimes allowed them to completely draw toward themselves, so to speak, and then to occupy, the aura of my thoughts - and to do this so firmly and harshly that it almost pulled away my brain. I could never have been freed from this but by the Divine mercy of God the Messiah. Then at once I could actually feel my state change. But if I were to recount all those particulars, they would be too many to set forth in detail, etc. etc.
[Spirit]
396. 8121. Verse 7. For they live in an entirely contrary order of life, so that their minds are not like birds, yet are here compared to birds because birds symbolize thoughts, each one according to its kind. Each bird in this verse has its own explanation. For they are led by their feelings, which are inborn and occur in accordance with an order. But with these people it is the opposite order. This, too, I told them once, namely, that birds portray the kingdom of God the Messiah,
and this was also demonstrated by many instances, as also do animals and the vegetation of the earth, wherein depictions of the Kingdom of God are most apparent. For nothing can be lasting that is not a portrayal of the Kingdom of God the Messiah.
This was indeed shown to them quite vividly, because my thought, which was in the form of speech, was almost of the kind that enabled me actually to portray these matters in a spiritual way, as spirits do, which also surprised them. They fully acknowledged that those things did portray the Kingdom of God the Messiah; for they could not contradict the truth. So then they were also shown that only the kind of people on earth and spirits who do not let themselves be led by God the Messiah, do not portray the Kingdom of God the Messiah, but on the contrary, that they represent the kingdom of the devil, and thus the lower regions, not the higher.
[Bird; Kingdom; Portrayal (Representation)]
397. 8134. ....[Jer. 10:] verse 5. Therefore, people, "be not afraid," because they can do nothing that they are not allowed to do for the sake of mankind's punishments and temptations. For while they are being allowed to punish or tempt, they think that power to be their own, and to come from their own planning, because they are allowed to act in this way. But really, when one is allowed to learn of
their attempts, and their plans, even their thoughts, as I have been granted by the Divine mercy of God the Messiah to learn, one really cannot help laughing at how they think that everything is due to themselves, and even convince themselves of it, and cannot bear to be told that they are dead, and can achieve nothing whatsoever with all their imagined foresight - even when they are shown clearly that they cannot say, much less do, anything whatever from themselves. This has also very often been granted me to show them vividly, but after some indignation, they at once forget the experience and return to that ridiculous imagination that they know and can do, some of them, everything.
These words that I am now writing are also now in their midst, and they are becoming very indignant. But whenever it pleases God the Messiah, the ability to speak, to think, to act, is taken from them so obviously that it cannot possibly be denied. And after a while they are given permission, and then, to the extent of that permission, they become enraged. It is evil spirits I am speaking of.
[Prudence; Spirit]
398. 8178. [Jer. 19:] verse 15. This is a summing up of what has preceded. "To stiffen the neck" is to behave stubbornly. How stubborn they are is known from their hatred, as well as from many other circumstances I could bring forward. They do not allow any truth to enter in without at once extinguishing it,
just as happened to me. While, through His Mercy, I was contemplating the more inward parts of the Word of God the Messiah, they were then continually trying to destroy them. It was even quite often permitted that I should not be able to make out any coherence or connection, right to the end; so I was obliged to struggle with those spirits in various ways. The particulars are too abundant to be told even in many pages.
[Understanding, Understand; Light]
399. 8181. The subject here [Jer. 20] is the persecution of the faithful, and their captivity in the temple; and, at the same time, the pronouncement of the destruction of those who are persecuting the faithful, and holding them captive; finally, the extreme captivity of the faithful, or their being sent down as if into hell.
8182. Here many examples can be brought up, confirming how the devil's gang persecutes those who receive faith, and in how many different ways, and holds them captive so that they can hardly think about God the Messiah; and how they are thus pressed down, even to hell. This is also portrayed in several ways, but these particulars are too numerous.
[Captive, Captivity]
8203. Certain spirits who were around me just now could not help understanding these words, and that God the Messiah is meant, as some of them even said. For this reason they also tried to draw my mind away from this point, but they did not succeed, as I also told them. For they were of the descendants of Jacob. 1747, the 23rd day of February (old calendar).
[Jews]
8211. [Jer. 23:] verse 17. So speak all those who blot out faith by means of philosophy; for faith should go into knowledge, and acquire knowledge, to serve as its body, and thus as a fulcrum for the understanding; for without objects of memory, a person can hardly understand anything. But when philosophy acts as the soul, and the faith of truth as the body, so that one's faith is developed from philosophy as from the body, when it ought to be from the soul, the order is turned entirely upside-down, and so everything is distorted. Thus the heart is hardened, and they think "no evil shall come." They are in mere darkness and cold in respect to what is truly spiritual and heavenly. For a bodily soul, which philosophy thus becomes, cannot bring on anything but darkness and coldness.
401. 8212. This, too, I am able to affirm by quite a lot of experience. For when knowledge, and matters of memory, which are exceedingly limited, wished to go into spiritual matters and more or less store them up, then I would immediately fall into doubts, and if these had not been removed by God the Messiah in His infinite mercy, I would have fallen headlong into the thickest darkness, into doubts and denials.
For particulars can never enter into universals. Lower things must be contemplated from what is higher, thus from its watchtowers, and never the other way around. The more universal principles, which come together to form truths, are introduced by none other than God the Messiah. For all truths, however many there may be, focus upon belief in God the Messiah, and they do so by a varied interrelation. Truths of nature likewise focus upon it, for earthly things are depictions of spiritual and heavenly realities.
[Philosophy]
402. 8236. ....[Jer. 30:] verse 7. "The day is great" because the human race is preserved and saved. "Jacob" here is the Messiah, so it is added, "he shall be saved out of it"; but see the text. Verse 8. Here that appears even more clearly, because the "yoke," that is, eternal death, "is broken" from on Him, and thus "the bonds have been burst," so that they should no longer have to serve the hellish gang, nor the evils within themselves. For the righteousness of the Messiah is accounted to them, and the evil removed so as not to appear, even though it remains. This is noticed the moment we are left to ourselves, however faithful we may be. This could be
corroborated by much experience, for if we are left even the least bit to act from self and from our inborn desires, we at once fall into evil. Thus that accounting [of righteousness] is accompanied by a continual uplifting and almost separation from evil, causing us to suppose that we are faithful, when yet just the opposite is the case.
[Evil; Sin]
8263. There are those who are called Babel in several senses, as well as those who are the worst Baals of all, and there are many degrees of them. This was made plain to me by companies of hellish spirits, who violently attacked me while I was writing these and the earlier paragraphs, pouring such black poisons into my thoughts, and if possible, also into my feelings, that they can never be described. The 9th day of February, 1747.
[Baals; Babel; Spirit]