695.记事四：
如今相信死后生命的人，绝大多数也认为，在天上，其思想无非是祈祷，其话语无非是祷告；所有这些，连同表情举止无非是赞美神；所以他们将来的居所是敬拜之地，或神圣建筑，而他们自己全都是神的祭司。但我郑重声明，人的精力专于教会圣事不比在世时更甚，或说人在家所做的教会圣事不比在世时敬拜神的地方更多，尽管灵界的敬拜更纯粹，更内在。反而会发现，有五花八门的事务需要世俗的关注，有各种各样的问题需要理性的学习，这些事物都属于最高层次。
有一天，我被带到天堂一个智者所在的社群，在古代，这些智者以学问着称，这些学问是通过深入研究和沉思有用的理性问题获得的。如今，他们都在天堂，因为他们过去信神，现在信主，且爱邻如己。随后，我又被带到这些人的集会，他们问我打哪来。我解释说，我的肉体尚在尘世，但灵在他们灵界。听到这话，这些天人很高兴，继续问道：“在你肉体所在的世界，人们对于流入有哪些认识和理解？”我尽可能地从对话和名人着作中，回想有关这方面的材料，然后回答说，他们对于灵界向尘世的流入仍一无所知，只知道大自然流入她的物体，如太阳的光和热流入活着的肉体，也流入树木和植物，使它们能够存活；另一方面，寒冷流入同一肉体中，会导致它们死亡。此外，他们知道光流入眼睛，从而产生视觉，声音流入耳朵，从而产生听觉，气味流入鼻孔，从而产生嗅觉，等等。
除此之外，当今学者以不同方式推理从灵魂向身体的流入，以及从身体向灵魂的流入。关于这个问题，目前有三种理论。一派认为，存在从灵魂向身体的流入，由于偶然发生在身体感官上，所以他们称其为“偶然流入”；另一派认为，存在从身体向灵魂的流入，他们称其为“物质流入”，因为物体落到身体感觉上，并由此落到灵魂上；第三派则认为，存在瞬间并同时向着身体与灵魂的流入，他们称其为“预定和谐”。然而，这三派都认为他们所相信的流入存在于自然领域。有的认为灵魂是一个粒子或少量气体，有的认为它是一个微小的球或一丝热与光，有的则认为它是隐藏在大脑里的某种实体。但无论哪个派别，都认为灵魂存在，事实上，他们称其为灵性，然而他们所说的灵性只不过是更纯粹的属世物质，因为他们对灵界以及它流入尘世一无所知，以致他们仅限于自然领域。他们在该领域爬上爬下，像鹰飞入空中一样翱翔其中。局限于自然界的人，就象海岛上的土着民，不知道还有别的陆地存在，或象河里的鱼，不知道水面上还有天空。结果，若有人提及除了他们的世界外，还存在天人和灵居住的世界，并说这个世界是所有向人类、以及树木更内层的流入之源头，他们会目瞪口呆，仿佛听到鬼话连篇，或占星家的一派胡言。
除了哲学家外，如今世人只会思考和谈论诸如葡萄酒流入杯子，饮食流入胃，味道流入舌，或许还有空气流入肺等等。但如果这些人被告知有关灵界向尘世的流入，他们会说：“它愿意流入就流入吧；知道它有什么好处或用处呢？”之后就走开，以后再谈论告知他们的流入，他们会玩弄它，就象有人玩弄手指间的鹅卵石一样。
后来我和这些天人谈到了灵界向尘世的流入所产生的奇妙效果。例如，我们谈到了毛毛虫蜕变为蝴蝶，谈到了蜜蜂、雄蜂，以及发生在蚕和蜘蛛身上的奇迹；我说，地上的人将这些事归因于太阳的光和热，从而归因于自然界。我常常不得其解的是，他们居然用这些实例强化自然的学问，这种强化使他们的心智陷入睡眠和遗忘，以致变成无神论者。
此后我提到有关植物的奇妙事，它们如何都从种子开始生长，直到结出新种子，整个过程遵循一定的秩序，正如大地知道如何提供和调适自己的成分以符合种子繁殖的原理，由此发出幼芽，又使幼芽发育成茎，由此再长出分枝，覆上树叶，随后用花朵装扮它们，从花朵的内部开始结出果实，通过这些果实结出如后代的种子，植物由此能够再生。但因为这些事屡见不鲜，且年复一年的发生，已变得司空见惯，不足为奇，所以人们并未当成什么稀奇事，简单地认为是自然的结果。他们只会这样想，因为他们不知道灵界的存在，也不知道它从内运作，驱动每一个事物存在并成形于自然界和尘世，其运作方式如同人的心智支配身体感官和运动。他们也不知道，自然界的一切细节就象膜与鞘，或包裹属灵物的衣服，在最末层产生果效，这果效与神，创造者所设定的目的相对应。
695. 记事四:
如今相信死后生命的人, 绝大多数也认为, 在天上, 其思想无非是祈祷, 其话语无非是祷告; 所有这些, 连同表情举止无非是赞美神; 所以他们将来的居所是敬拜之地, 或神圣建筑, 而他们自己全都是神的祭司。 但我郑重声明, 人的精力专于教会圣事不比在世时更甚, 或说人在家所做的教会圣事不比在世时敬拜神的地方更多, 尽管灵界的敬拜更纯粹, 更内在。 反而会发现, 有五花八门的事务需要世俗的关注, 有各种各样的问题需要理性的学习, 这些事物都属于最高层次。
有一天, 我被带到天堂一个智者所在的社群, 在古代, 这些智者以学问著称, 这些学问是通过深入研究和沉思有用的理性问题获得的。 如今, 他们都在天堂, 因为他们过去信神, 现在信主, 且爱邻如己。 随后, 我又被带到这些人的集会, 他们问我打哪来。 我解释说, 我的肉体尚在尘世, 但灵在他们灵界。 听到这话, 这些天人很高兴, 继续问道: “在你肉体所在的世界, 人们对于流入有哪些认识和理解? ”我尽可能地从对话和名人著作中, 回想有关这方面的材料, 然后回答说, 他们对于灵界向尘世的流入仍一无所知, 只知道大自然流入她的物体, 如太阳的光和热流入活着的肉体, 也流入树木和植物, 使它们能够存活; 另一方面, 寒冷流入同一肉体中, 会导致它们死亡。 此外, 他们知道光流入眼睛, 从而产生视觉, 声音流入耳朵, 从而产生听觉, 气味流入鼻孔, 从而产生嗅觉, 等等。
除此之外, 当今学者以不同方式推理从灵魂向身体的流入, 以及从身体向灵魂的流入。 关于这个问题, 目前有三种理论。 一派认为, 存在从灵魂向身体的流入, 由于偶然发生在身体感官上, 所以他们称其为“偶然流入”; 另一派认为, 存在从身体向灵魂的流入, 他们称其为“物质流入”, 因为物体落到身体感觉上, 并由此落到灵魂上; 第三派则认为, 存在瞬间并同时向着身体与灵魂的流入, 他们称其为“预定和谐”。 然而, 这三派都认为他们所相信的流入存在于自然领域。 有的认为灵魂是一个粒子或少量气体, 有的认为它是一个微小的球或一丝热与光, 有的则认为它是隐藏在大脑里的某种实体。 但无论哪个派别, 都认为灵魂存在, 事实上, 他们称其为灵性, 然而他们所说的灵性只不过是更纯粹的属世物质, 因为他们对灵界以及它流入尘世一无所知, 以致他们仅限于自然领域。 他们在该领域爬上爬下, 像鹰飞入空中一样翱翔其中。 局限于自然界的人, 就象海岛上的土著民, 不知道还有别的陆地存在, 或象河里的鱼, 不知道水面上还有天空。 结果, 若有人提及除了他们的世界外, 还存在天人和灵居住的世界, 并说这个世界是所有向人类, 以及树木更内层的流入之源头, 他们会目瞪口呆, 仿佛听到鬼话连篇, 或占星家的一派胡言。
除了哲学家外, 如今世人只会思考和谈论诸如葡萄酒流入杯子, 饮食流入胃, 味道流入舌, 或许还有空气流入肺等等。 但如果这些人被告知有关灵界向尘世的流入, 他们会说: “它愿意流入就流入吧; 知道它有什么好处或用处呢? ”之后就走开, 以后再谈论告知他们的流入, 他们会玩弄它, 就象有人玩弄手指间的鹅卵石一样。
后来我和这些天人谈到了灵界向尘世的流入所产生的奇妙效果。 例如, 我们谈到了毛毛虫蜕变为蝴蝶, 谈到了蜜蜂, 雄蜂, 以及发生在蚕和蜘蛛身上的奇迹; 我说, 地上的人将这些事归因于太阳的光和热, 从而归因于自然界。 我常常不得其解的是, 他们居然用这些实例强化自然的学问, 这种强化使他们的心智陷入睡眠和遗忘, 以致变成无神论者。
此后我提到有关植物的奇妙事, 它们如何都从种子开始生长, 直到结出新种子, 整个过程遵循一定的秩序, 正如大地知道如何提供和调适自己的成分以符合种子繁殖的原理, 由此发出幼芽, 又使幼芽发育成茎, 由此再长出分枝, 覆上树叶, 随后用花朵装扮它们, 从花朵的内部开始结出果实, 通过这些果实结出如后代的种子, 植物由此能够再生。 但因为这些事屡见不鲜, 且年复一年的发生, 已变得司空见惯, 不足为奇, 所以人们并未当成什么稀奇事, 简单地认为是自然的结果。 他们只会这样想, 因为他们不知道灵界的存在, 也不知道它从内运作, 驱动每一个事物存在并成形于自然界和尘世, 其运作方式如同人的心智支配身体感官和运动。 他们也不知道, 自然界的一切细节就象膜与鞘, 或包裹属灵物的衣服, 在最末层产生果效, 这果效与神, 创造者所设定的目的相对应。
695. The fourth memorable occurrence. Many people these days who believe in life after death think that in heaven all their thoughts will be of a devotional nature, and all their words will be prayers; and they will combine these thoughts and words with facial expressions and physical actions in pure, endless glorification of God. Their homes will therefore all be sacred buildings, houses of worship, and they will all be priests of God.
I can attest, however, that church-related sacred devotions take up no more space in angels' minds and homes than such activities do in our world, where God is celebrated in worship (although angels do achieve purer and deeper states of worship). In actuality, the heavens are highly developed in a variety of approaches to civic prudence, and a variety of approaches to rational development.
[2] One day I was carried up to heaven and led to a particular community. That community included philosophers of ancient times who were considered most outstanding because of their research and reflection on matters both rational and practical. They are now in heaven because they believed in God (and now believe in the Lord) and loved their neighbor as themselves.
I was then introduced at a meeting they were having. They asked where I was from.
"Bodily I am still in the physical world," I admitted, "but in spirit I am here in this spiritual world of yours. "
The angels were elated to hear that. They asked, "In the world you still inhabit physically, what do people know and understand about inflow?"
I went over in my mind what I had gathered from the talks and written works of the best-known thinkers on earth.
"They do not yet recognize," I said, "any inflow from the spiritual world into the physical world. They do know, however, of an inflow of nature into physical objects. For example, they recognize that heat and light from the sun flow into animals and also into trees and bushes and bring them to life. Likewise, they recognize that cold flows into the same entities and causes them to die. They also recognize that light flows into our eyes and allows us to see; sound flows into our ears and allows us to hear; odors flow into our noses and allow us to smell things; and so on.
[3] "In addition, the greatest thinkers of our age have various thoughts about whether there is an inflow from the soul into the body or from the body into the soul. Three different lines of thought have developed: (1) Some posit that there is an inflow from the soul into the body. They call this occasional inflow, because it is thought to be occasioned when things impinge on our bodily senses. (2) Others posit instead that there is an inflow from the body into the soul. They call this physical inflow, because objects are thought to impinge on our senses and thereby on our souls. (3) The third group posits that there is an instantaneous inflow into the body and into the soul at the same time, which they call a preestablished harmony. Yet all three camps consider these forms of inflow as occurring within nature. Some believe the soul is a particle or a drop of ether; some believe it is a tiny ball or point of heat and light; some believe it is something deeply hidden in the brain. Whichever theory they have, they do in fact refer to the soul as something spiritual; but by 'spiritual' they mean a purer form of physical matter, because they know nothing at all about the spiritual world or the existence of any inflow from it into the physical world. Therefore they stay within the realm of nature. They ascend and descend within nature, and lift themselves up into it like eagles taking to the air.
"People who spend all their time focused on nature are like people who have always lived on some little island out in the sea, who have no idea that any other land exists beyond their own. They are like fish in a river that have no idea there is air above the water in which they swim. For this reason if you mention to them that another world exists where angels and spirits live, and that all the inflow into human beings and even the inner inflow into trees comes from there, they stand in utter disbelief as if they were hearing ghost stories or the babbling of some astrologer.
[4] "In actual fact, with the exception of our philosophers the people of the world in which I live bodily don't devote much thinking or talk to any other inflow than the inflow of wine into their cup, the inflow of food and drink into their stomach, and the inflow of pleasant tastes into their tongue. From time to time they think about the inflow of air into their lungs, and that sort of thing. But if they are told anything about the inflow of the spiritual world into the physical world, they say, 'Well then, let it flow in, if it is flowing in! But what difference does it make and why is it useful to know about it?' And they leave, and afterward when they talk about what they had heard regarding that inflow, they fiddle around with it, like people who amuse themselves by rolling marbles around between their fingers. "
[5] Afterward I spoke with those angels about the amazing things that come into being as a result of the inflow of the spiritual world into the physical world. For example, the way caterpillars turn into butterflies; the activities of bees and drones; the amazing ways of the silkworm, and even spiders. Yet the inhabitants of earth attribute these things to the light and heat of the sun, and therefore to nature. I also mentioned that I have often been amazed at how people use these same phenomena to support a belief that nature is the source; through their support for nature they put their minds into the sleep of death and become atheists.
[6] After that, I told of the marvels of the plant kingdom, that all plants grow from one seed to the production of new seeds in just the right sequence, completely as if the ground itself knew how to adapt and accommodate its elements to serve the reproductive cycle of the seed. I spoke of how the ground seems to know how to develop a seed into a shoot, how to grow this into a trunk, how to make the trunk put forth branches and clothe them with leaves, how to decorate the plant with flowers and begin to develop a fruit at the heart of the flower, and generate seeds within the fruit as the plant's offspring so that it will be reborn. Because we see these events all the time and they recur every year, they become usual, customary, and commonplace to us, so that we see them as nothing more than "what nature does" rather than the miracles they truly are.
"The only reason people think this way," I went on, "is that they don't know that the spiritual world exists. They don't know that it works from within and activates each and every thing that comes into existence and takes shape in the world of nature and on the face of this planet. People don't know that this process echoes the way the human mind is present in the sensations and movements of the body. They don't know that every single thing in nature is like a membrane, a sheath, a piece of clothing that wraps around things that are spiritual and produces right next to us effects that reflect the ultimate goal of God the Creator himself. "
695. The fourth experience.
Most people today who believe in a life after death also believe that in heaven their only thoughts will be devotions, their only utterances prayers, and both of these together with their facial expressions and bodily acts will be nothing but ways of glorifying God. So they imagine that the only homes they will have will be places of worship or consecrated buildings, and so they will all be priests of God. But I can solemnly state that in that life the rites of the church do not take up more of people's minds or houses than they do where God is worshipped in the world, though in a purer and more inward way. But there are to be found there all kinds of matters requiring secular attention, and all sorts of matters requiring rational learning, and these of the highest degree,
[2] One day I was carried off into heaven and brought to a society, where wise men lived who in ancient times had been distinguished for the learning they had gained from deep study and meditation on matters within the scope of reason, and which at the same time were of service. Now they were in heaven because they had believed in God, and now believed in the Lord, and they had loved the neighbour as themselves. I was subsequently taken to a meeting they held and asked where I came from. I revealed that I was in the body in the natural world, but in the spirit in their spiritual world.
These angels were delighted to hear this and kept asking: 'In the world where you are in the body what do people know and understand about inflow 1 ?'
After thinking what I could recollect on the subject from conversations and from the writings of famous people, I replied that they are still ignorant of any inflow from the spiritual world into the natural world, though they know of the inflow of nature into objects in nature. For instance, the inflow of heat and light from the sun into living bodies, and also into trees and plants, which causes them to become alive; and in the opposite case the inflow of cold into the same bodies, which causes their death. Moreover they know about the inflow of light into the eyes bringing about sight, the inflow of sound into the ears bringing about hearing, the inflow of smell into the nostrils bringing about smelling, and so on.
[3] Apart from these instances the scholars of the present time reason in different ways about the inflow from the soul into the body, and from the body into the soul. On this subject there are three theories current. One party argues whether there is an inflow from the soul into the body, which they call 'incidental' 2 because of the chance incidence of things on the bodily senses. Or they argue whether there is an inflow from the body into the soul, which they term 'physical', because objects impinge on the senses and from these on the soul. Or whether there is a simultaneous and instantaneous inflow both into the body and the soul together, to which they apply the term 'pre-established harmony'. Yet each of these parties thinks that the inflow they believe in exists inside the realm of nature.
Some people believe that the soul is a particle or drop of ether, some that it is a tiny ball or speck of heat and light, some that it is some entity hidden in the brain. But whatever it is they consider the soul to be, they call it spiritual; but by spiritual they mean something purer but natural, since they know nothing of the spiritual world and the inflow from it into the natural world, so that they remain restricted to the natural sphere. Within this they climb up and drop down, and they soar into it like eagles into the air. Those who are limited to nature are like the natives of an island in the sea who are unaware of the existence of any land but theirs; or they are like fish in a river unaware of the existence of air up above their waters. As a result when anyone mentions the existence of a world apart from theirs inhabited by angels and spirits, and describes this as the source of all inflow into human beings, as well as into trees at a more inward level, they stand astonished, as if they had been told of visions of ghosts, or of nonsense from astrologers.
[4] Apart from the philosophers, people nowadays, in the world in which I live in the body, are unable to think and talk about any other sort of inflow than that of wine into glasses, of food and drink into the stomach, of taste into the tongue, and perhaps of the inflow of air into the lungs, and so on. But if these people are told anything about the inflow from the spiritual world into the natural one, they say: 'Let it flow in, if it does; what pleasure or use is there in knowing this?' Off they go, and then afterwards on talking about what they are told about inflow, they play about with it, as some people play with pebbles, running them through their fingers.
[5] Afterwards I talked with those angels about the amazing effects caused by the inflow from the spiritual world into the natural one. For instance, we talked about the way caterpillars turn into butterflies, about bees and drones, and the astonishing things the silkworm does, and also spiders; how people on earth attribute all these things to the light and heat of the sun, and so to nature. What has often astonished me is that they use these facts to strengthen their leaning towards nature, and any such strengthening plunges their minds into sleep and oblivion, so that they become atheists.
[6] After this I related the amazing facts about plants, how they all progress from the seed in due sequence until they produce new seeds, exactly as if the earth knew how to provide and adapt its elements to the reproductive principle of the seed; and from this to bring forth a shoot, to broaden this to form a stem, to send forth branches from this, to clothe these with leaves, and later to embellish them with flowers, and beginning from their interiors to produce fruits, and by means of these produce as offspring seeds from which the plant can be born again. But because these things are always to be seen and have become familiar, usual and commonplace by constant repetition, they are not looked on as amazing, but as simply the effects of nature. People hold this view solely because they are ignorant of the existence of a spiritual world, working from within on and actuating every single thing which comes into existence and is formed in the world of nature and upon the natural earth, activating sensation and movement as the human mind does in the body. Nor do they know that every detail of nature is as it were a tunic, sheath or clothing enclosing spiritual things and serving at the lowest level to bring about the effects corresponding to the purpose of God the Creator.
Footnotes:
1. The Latin influxus is throughout this section translated 'inflow', although in some cases other translations would be more natural in English.
2. Or 'occasional'.
695. Fourth Memorable Relation:
At the present day most of those who believe in a life after death, also believe that in heaven their thoughts will be nothing but devotions, and their words nothing but prayers; and that all these, together with the expressions of the face and the actions of the body, will be nothing but glorification of God, thus their houses will be houses of worship or sacred chapels, and they themselves will all be priests of God.
But I can affirm that the holy things of the church do not occupy the minds or homes of men there any more than in the world where God is worshiped, although worship there is purer and more interior; while the various matters pertaining to civil prudence and to rational learning are to be found there in their excellence.
[2] One day I was taken up to heaven, and was conducted to a certain society there, where the Sophi were who in ancient times excelled in learning because of their deep reflection and meditation upon such subjects as were both rational and useful, and who were now in heaven, because they had believed in God and now believed in the Lord, and loved their neighbor as themselves. Afterwards I was introduced into an assembly of these, and was there asked where I came from; and I explained to them that in body I was in the natural world, but in spirit in their world.
Hearing this, those angels were delighted, and asked, "In the world where you are in body what do they know and understand about influx?"
When I had recalled to mind what I had gathered on that subject from the discourses and writings of celebrated men, I replied, that as yet they knew nothing about any influx from the spiritual world into the natural, but only of the influx of nature into her subjects, as of the sun's heat and light into living bodies, and also into trees and shrubs, which are all thereby made to live; and, on the other hand, of the influx of cold into the same objects, whereby they are deprived of life; and furthermore, of influx of light into the eye, from which comes sight, of sound into the ear, from which comes hearing, of odor into the nostrils, from which comes smell; and so on.
[3] As to anything beyond this, the learned of this age reason diversely about the influx of the soul into the body and of the body into the soul, and about this they are divided into three parties, one holding that there is an influx of the soul into the body, which they call occasional influx, because of its occurring whenever anything strikes the bodily senses; another, that there is an influx of the body into the soul, which they call physical influx, because the objects fall upon the bodily senses, and therefrom upon the soul; the third, that there is a simultaneous and instantaneous influx into the body and soul together, which they call pre-established harmony. Nevertheless, each one thinks that the kind of influx he advocates takes place within nature. Some believe the soul to be a particle or drop of ether, some that it is a little ball or spark of light, and others that it is some entity that hides itself in the brain. But this or that which they think the soul to be, while they indeed call it spiritual, yet by spiritual they mean nothing more than a purer natural; for they know nothing about the spiritual world, or its influx into the natural; and therefore they remain within the sphere of nature. In this sphere they go up and down, and lift themselves up into it like eagles in the air; and those who thus abide in nature are like the inhabitants of some island in the sea who are unaware that there is any land beyond their own, or are like fishes in a stream which do not know that there is air above their waters. When therefore they hear any mention made of a world distinct from their own, where angels and spirits dwell, and are told that all influx into men is from that world, as well as the interior influx into trees, they stand amazed as if they were listening to some visionary reports of ghosts, or to the nonsense of astrologers.
[4] In the world where I am when in the body, with the exception of the philosophers, our people do not think about or mention any influx but that of wine into cups, of food and drink into the stomach, of taste into the tongue, and also, perhaps, of the influx of the air into the lungs, and so on; and if they hear anything said about an influx of the spiritual world into the natural, they say, "Let it flow in if it will; what advantage or use is there in knowing it?" And they go away; and if they afterwards speak about what they have heard respecting that influx, they play with it as some play with pebbles between their fingers.
[5] Afterwards I talked with these angels about the wonderful effects that spring from the influx of the spiritual world into the natural, such as the turning of grubs into butterflies, and the wonders relating to bees and drones, and silk-worms, and also spiders; and I said that the inhabitants of the earth attribute these things to the light and heat of the sun; thus to nature; and, what I have often wondered at, they confirm themselves by means of these in favor of nature, and by these confirmations bring sleep and death upon their minds, and become atheists.
I then related some wonderful things about plants, as that they all progress in proper order from seed to new seed again, just as if the earth knew how to conform and adapt its elements to the prolific principle of the seed, and from this to bring forth the germ, to expand the germ into a stem, from this to send forth branches and clothe them with leaves, then to embellish them with flowers to form the interiors of the flowers to form the rudiments of the fruit and bring it forth, and through the fruit, in order that it may be born again, to produce seed like offspring. But because these things from being seen continually and from their yearly recurrence, have become familiar, usual, and common, men do not regard them as anything wonderful, but as mere effects of nature; and they so think solely for the reason that they do not know that there is any spiritual world, and that it operates from within and actuates each and all things that come forth and take form in the world of nature and on the natural earth, operating as the human mind operates upon the senses and motions of the body; and that the particular things in nature are like tunics, sheaths, and clothing which engirdle spiritual things, and proximately produce effects correspondent to the end designed by God the Creator.
695. The fourth experience. Most people at this day, who believe in a life after death, believe also that in heaven subjects of devotion will engage all their thoughts, that their words will be prayers, and that thoughts and words, together with the expressions of the face and the gestures of the body will be wholly directed to the glorification of God; so that their houses will be so many houses of worship or temples, and they themselves will all be priests of God. But I can assert that in heaven the minds of the angels and their houses are no more occupied in the holy things of the Church than is the case in the world where the worship of God is observed, although the worship of the angels is purer and more interior. I also assert that in heaven the varieties of agencies relating to civil prudence and a rational system of education are present in the highest degree of excellence.
[2] I was one day taken up into heaven and conducted to a society where those wise men lived who, in ancient time, had excelled in learning by study and meditation upon matters relating to reason and use. They entered heaven because they believed in God; and they now believed in the Lord, and loved the neighbor as themselves. I was later introduced to one of their meetings, and was asked where I came from. I explained to them, "In the body I am in the natural world, but in the spirit I am in your spiritual world." On hearing this the angels were delighted; and they inquired, "What do the people in the world, where you are in the body, know and understand about influx?" Recalling to mind what I had learned on the matter from the conversation and also from the writings of famous men, I replied: "They do not as yet know of any influx from the spiritual world into the natural; but they do know something of the influx of nature into created things. They know, for instance, of the influx of the heat and light of the sun into animate bodies, and into trees and shrubs, causing them to live; and on the other hand, of the influx of cold into the same things, causing their death. They also know of the influx of light into the eye causing sight, of sound into the ear causing hearing, of odor into the nostrils causing smell, and so on.
[3] "Moreover, the learned of this age have different opinions concerning the influx of the soul into the body, or of the body into the soul; and on this subject there are three schools of thought. Some believe in the influx of the soul into the body which they call occasional, the occasion being afforded by the incidence of objects upon the bodily senses. Others believe in the influx of the body into the soul, which they call physical, because objects strike upon the senses and from them into the soul. Others again, believe in a simultaneous and instantaneous influx into the body and into the soul, which they call pre-established harmony. They all, however, think of influx as being within nature; some supposing the soul to be a particle or drop of ether; some that it is a tiny globe or speck of heat and light; and some that it is a certain entity concealed in the brain. Whatever their idea of the soul, they indeed call it spiritual; but by spiritual they mean a purer form of the natural. For they know nothing of a spiritual world and its influx into the natural world; and so they remain within the sphere of nature, ascending and descending, and soaring aloft therein like eagles into the air. Those who thus rest in nature are like the inhabitants of some island in the sea, who know nothing of any land beyond them; or like fish in a river which do not know that there is air above their waters. Therefore, at the very mention of the fact that there is a world distinct from their own where angels and spirits dwell, and that all influx into men, and also the interior influx into vegetation, are from that world, they stand amazed, as if they were listening to some visionary tales about spectres, or absurd pronouncements from astrologers.
[4] "Apart from the philosophers, people in the world where I am in the body, think and speak of influx only as that of wine into glasses, of meat and drink into the stomach, and of taste into the tongue, and also perhaps of air into the lungs, and so on. When, however, they are told of an influx of the spiritual world into the natural, they say: 'If it flows in, let it flow. What good does it do, and who is benefited by knowing this?' So they turn away; and afterwards when they speak about what they have heard of this influx, they make play with it, as some play chucks with pebbles between their fingers."
[5] Afterwards I talked with those angels about some of the wonderful effects of the influx of the spiritual world into the natural. I spoke of the grubs which become butterflies, and of bees and drones, and mentioned the wonders of the silk-worms and spiders. I said that the inhabitants of the earth ascribe such things to the sun's light and heat, and consequently to nature; and thus, what has often surprised me, they confirm their belief in nature; and by their confirmations in favor of nature, they bring the sleep of death 1 upon their minds, and become atheists.
[6] I then related some of the wonders of vegetable life, describing how all vegetation grows in due order from seed to new seed, just as though the earth knew how to suit and accommodate its elements to the prolific principle of the seed, and from this to draw forth the first shoot, expand this into a stem from which to send forth branches, and clothe them with leaves, and later adorn them with flowers; and also from the interiors of these how to begin the formation and effect the production of fruits, and by them to produce new seeds like offspring, and thus begin again the cycle of production. But because these things, being continually in view and also being of perennial recurrence, have become usual, customary and common-place, they are not regarded as wonderful, but as mere effects of nature. They are also thus regarded because it is not known that there is a spiritual world, and that this operates from within and actuates all things, in general and in particular, that exist and are in process of formation in the universe of nature and on this natural world, just as the human mind acts upon the senses and motions of the body. Nor is it known that the particular things of nature are like coats, sheaths and garments enclosing spiritual things, and on the lowest plane bringing into view effects which correspond to the design of God the Creator."
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695. QUARTUM MEMORABILE.
Plerique hodie qui credunt vitam post mortem, etiam credunt, quod in Coelo Cogitationes illorum non aliae futurae sint quam Devotiones, Loquelae quam Orationes, ac hae et illae una cum vultibus facierum et actibus corporis quam Glorificationes Dei, et sic Domus illorum quam totidem Domus cultus seu Aedes sacrae, et sic quod omnes futuri sint Sacerdotes Dei. Sed possum asseverare quod ibi Sancta Ecclesiae non plus occupent Mentes et Domos quam in Mundo, ubi Deus cultu celebratur, tametsi purius et interius, sed quod ibi varia quae sunt Prudentiae civilis, et varia quae sunt Eruditionis rationalis, in sua excellentia sint.
[2] Quodam die evectus sum in Coelum, et perductus in unam Societatem, ubi erant Sophi, qui in Saeculis antiquis excelluerunt eruditione ex lucubratione et meditatione in talibus, quae rationis et simul usus fuerunt, et jam in Coelo, quia crediderunt in Deum, et nunc in Dominum, et amaverunt proximum ut seipsos; et deinde introductus sum in Conventum eorum, et ibi interrogatus, unde sum, et aperui, quod Corpore in Mundo naturali sim, at Spiritu in Mundo vestro Spirituali; his auditis laetificati sunt Angeli illi, et sciscitabant, quid in Mundo, ubi es corpore, sciunt et intelligunt de INFLUXU, et tunc postquam recollegi quid de illo ex sermonibus et ex scriptis famigeratorum hauseram, respondi, quod non sciant adhuc aliquem Influxum e Mundo spirituali in Mundum naturalem, sed de Influxu Naturae in naturata, ut de Influxu Caloris et Lucis e Sole in Corpora animata, ut et in Arbores et frutices, unde horum et illorum vivificatio, et vicissim frigoris in eadem, unde illorum mortificatio; et praeterea de Influxu lucis in Oculos unde visus, de Influxu soni in aures unde auditus, deque Influxu odoris in nares unde olfactus, et sic porro.
[3] Praeter haec Eruditi hujus saeculi ratiocinantur diversimode de Influxu Animae in Corpus et hujus in Animam, et de hoc in tres partes abeunt, scilicet Numeri Influxus sit Animae in Corpus, quem vocant Occasionalem, ex occasione incidentium in sensus corporis; vel num sit Influxus corporis in Animam, quem Physicum appellant, quia objecta incidunt in Sensus, et ab his in Animam; vel num sit Influxus simultaneus et instantaneus in Corpus et simul in Animam, quem Harmoniam praestabilitam nuncupant; attamen quisque de suo Influxu cogitat dari intra Naturam; quidam credunt Animam esse Aetheris particulam aut stillam, quidam illam esse Caloris et Lucis glomulum aut micam, quidam esse aliquod ens se recondens in Cerebro; sed hoc et illud, quod illis est Anima, quidem vocant spirituale, sed per spirituale intelligunt purius naturale, non enim sciunt quicquam de Mundo spirituali, et de hujus Influxu in Mundum naturalem, quare manent intra sphaeram Naturae; et in illa ascendunt et descendunt, et in illam se extollunt sicut aquilae in aerem; et illi qui morantur in Natura, sunt sicut indigenae alicujus Insulae in mari, qui non sciunt aliquam Terram dari extra illos, et quod sint sicut pisces in fluvio, qui non sciunt dari aerem supra aquas illorum; quam ob rem ad mentionem, quod detur Mundus distinctus ab illorum, ubi habitant Angeli et Spiritus, et quod inde sit omnis Influxus in homines, et quoque interior in arbores, stant mirabundi sicut audirent visionaria de spectris, aut nugas ex Astrologis.
[4] Praeter Philosophos nostrates in Orbe, ubi sum corpore, non de alio Influxu cogitant et loquuntur, quam de Influxu vini in cyathos, de Influxu cibi et potus in ventrem, et gustus in linguam, et quoque forsean 1 de Influxu aeris in pulmonem, et sic porro; at hi si aliquid audiunt de Influxu Mundi spiritualis in Naturalem, dicunt, influat si influit; quid juvat et cui usui est hoc scire; ac abeunt, et postea dum loquuntur de auditis de Influxu illo, ludunt cum illo, sicut quidam ludunt cum cochlacis inter digitos.
[5] Postea loquutus sum cum Angelis illis de Mirabilibus, quae ex Influxu Mundi Spiritualis in Naturalem existunt; ut de Vermibus dum fiunt papiliones, tum de apibus et fucis, et mirabilia de bombycibus, et quoque de Araneis, et quod incolae telluris addicant illa luci et calori Solis, et sic Naturae; et quod saepius miratus sum, per illa confirmant 2 se pro Natura, et per confirmationes pro Natura somnum et lethum inducunt mentibus, et fiunt Athei.
[6] Post haec narravi mirabilia de Vegetabilibus, quod omnia illa a semine usque ad nova semina in justo ordine succedant, prorsus sicut terra sciret commodare et accommodare sua elementa prolifica 3 seminis, et ex hoc educere germen, et hoc dilatare in caudicem, et ex hoc emittere ramos, et hos investire foliis, et postea insignire floribus, et ab interioribus horum initiare et producere fructus, et per hos, ut renascatur, semina ut proles: sed haec quia per continuum aspectum, et perennem recursum solita, sueta et communia facta sunt, non ut mirabilia aspectant, sed ut meros effectus naturae; et hoc opinantur unice ex causa, quia ignorant quod Mundus aliquis spiritualis sit, et quod hic ab interiori operetur et actuet omnia et singula, quae in Mundo naturae, et super Tellure ejus, existunt et formantur, et operatur sicut Mens humana in Corporis Sensus et Motus, et quod singula naturae sint sicut tunicae, vaginae et indusia, quae incingunt spiritualia, et proxime producunt effectus fini Dei Creatoris correspondentes.
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