638. 1 # Souls or spirits who want to govern themselves think that [to be so governed by the Lord] would be to lose all pleasure, and the whole will in which pleasure resides, and thus all freedom, consequently all life and its pleasantness - as they are now dictating to me.
But because they do not know what life truly is, and what pleasure truly is, and what freedom truly is, therefore it should be known that we for the first time have true life and the things which make life's happiness, when we are governed by the Lord alone, and when we are only acted upon. It is then granted us to live as if on our own, and to partake of heavenly joy.
But the reason it seems otherwise to those souls or spirits, is because they are judging from their own active state, in which there can be nothing but unrest, and finally unhappiness - the result of exercising their imaginary freedom. This freedom is license, or the rule of passions, and of evil spirits who arouse them. When they are under the control of evil spirits, or of their own desires, then they believe they are being governed by themselves, whereas the contrary is the case. 1748, 3 February.
Nor indeed, can the one type of person be distinguished from the other by the outer aspect, the inner aspect being what makes us such as we are and that in which happiness resides. Indeed, there are those who judge me insane when I speak in this way, when yet countless experience has confirmed this to me, and confirms it in me every day.
Footnotes:
1. 636-7 will be found after 638, in accordance with the author's instructions.
638. 1Souls or spirits who want to govern themselves, suppose that this would mean the destruction of all pleasure, and all will in which pleasure consists, and thus liberty, and consequently all life and its sweetness, as they now declare to me. But because they do not know what life truly is, and what pleasure and liberty truly are, it is therefore to be known that man then first has true life, and the things which are of the felicity of life, when these are governed by the Lord alone, and the man is only passive. It is thus given him to act as if from himself and he partakes of heavenly joy. But the reason that it appears otherwise to them is that they judge from their own activity in which nothing can be given but restlessness, and at length unhappiness after they have made use of their imaginary liberty, which is license, or the rule of cupidities and of the evil spirits who excite them. While they are under the rule of evil spirits or of their own cupidities, they then suppose that they are ruled by themselves, when yet it is the contrary. 1748, Feb. 3. Yea, one man cannot be distinguished from another as to the external face; it is the internal by which he is such as he is, and in which his felicity resides. Indeed, there are those who deem me insane when I speak in this way, when yet countless experience has confirmed this for me, and daily confirms it in me.
Footnotes:
1. The manuscript indicates that n, 638 should follow n, 635.
638. 1
# # Putant animae seu spiritus, qui semet regere volunt, quod id foret perdere omnem voluptatem, et omnem voluntatem, in qua voluptas, et sic libertatem, proinde vitam omnem, et ejus suavitatem, ut nunc mihi dictant, sed quia non sciunt, quid vere vita, et quid vere voluptas, et quid vere libertas, ideo sciendum, quod tunc primum habeat homo veram vitam, et quae felicitatis vitae sunt, quum a solo Domino reguntur, et homo sit modo patiens, sic datur ei agere tanquam ex suomet, et fruitur coelesti gaudio, sed quod aliter iis videatur, est quia judicant ex suamet activitate, in qua nihil dari potest, nisi irrequietum, et demum infelicitas, post usurpationem eorum libertatis imaginariae, quae est licentia, seu regimene cupiditatum, et malorum spirituum, qui eos excitant; dum sub regimine malorum spirituum seu suarum cupiditatum sunt, tunc putant a semet regi, cum tamen contrarium sit. 1748, 3 Febr. Imo nec distingui potest unus homo ab altero quoad externam faciem, est interna qua talis est, in qua felicitas residet; imo sunt qui arbitrantur me insanum, cum ita loquor, cum tamen 2
experientia innumera id mihi confirmavit, et quotidiane in me confirmat.
Footnotes:
1. 636-37 invenias conformiter auctoris indicio post 638 posita
2. The Manuscript has tamen tamen