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AC 3650. In the preface to the preceding chapter there was unfolded what the Lord taught and foretold in (Matthew 24:8-14), concerning the Last Judgment, that is, the last days of the church (n. 3486-3489). There now follow in order, for explication in accordance with the same method of procedure, the contents of the 15th to 18th verse in the same chapter:--

When therefore ye shall see the abomination of desolation which was told of by Daniel the prophet standing in the holy place, let him that readeth understand, then let them that are in Judea flee into the mountains; let him that is upon the housetop not go down to take anything out of his house; and let him that is in the field not return back to take his garment (Matt. 24:15-18).

AC 3651. Everyone may see that these words contain arcana, and that unless these arcana are disclosed it is impossible to know what is meant by "them that are in Judea fleeing to the mountains;" by "him that is upon the housetop not going down to take anything out of his house;" and by "him that is in the field not returning back to take his garment." Unless the internal sense were to teach what these words signify and enfold within them, the investigators and interpreters of the Word might be led away and fall into opinions altogether foreign to the truth; or it might even happen that those who at heart deny the holiness of the Word might come to the conclusion that such expressions merely describe flight and escape on the approach of an enemy; consequently that there is nothing more holy contained therein; when yet by these words of the Lord there is fully described a state of the devastation of the church in respect to the goods of love and the truths of faith; as may be seen from the following explication of the words in question.

AC 3652. According to the internal sense, the signification is as now follows. When therefore ye shall see the abomination of desolation (Matt. 24:15); signifies the devastation of the church, which occurs when the Lord is no longer acknowledged; consequently when there is no love and no faith in Him; also when there is no longer any charity toward the neighbor; and consequently when there is not any faith of good and truth. When this is the case in the church, or rather in the region where the Word is in existence-- that is, when men are such in the thoughts of the heart, even if not in the doctrine of their lips--then there is "desolation," and the things just mentioned are its "abomination;" so that the words "when ye shall see the abomination of desolation" signify when anyone observes such things; and what is to be done in such a case is told in what now follows in (Matt. 24:16-18).

[2] Which was told of by Daniel the prophet (Matt. 24:15); in the internal sense signifies by the prophets for where any prophet is mentioned by name in the Word, it is not the prophet that is meant, but the prophetic Word itself; because names never penetrate into heaven (n. 1876, 1888); and yet the same is not signified by one prophet as by another. What is signified by "Moses," "Elias," and "Elisha," may be seen in (n. 2135A, 2762); but by "Daniel" is signified everything prophetic concerning the Lord’s advent, and concerning the state of the church; in the present case concerning its last state. The subject of devastation is largely treated of in the Prophets, and by it in the sense of the letter is signified the devastation of the Jewish and Israelitish Church, but in the internal sense there is signified the devastation of the church in general, thus also the devastation which is now at hand.

[3] Standing in the holy place (Matthew 24:15), signifies devastation as to all things which are of good and truth; the "holy place" is a state of love and faith. "Place" in the internal sense is state, (n. 2625, 2837, 3356, 3387); the holy of this state is the good which is of love, and the derivative truth which is of faith; and nothing else than these is meant by "holy" in the Word, because these things are from the Lord, who is the Holy itself, or the Sanctuary. Let him that readeth understand (Matthew 24:15), signifies that these things are to be well observed by those who are in the church, especially by those who are in love and faith; who now come to be treated of.

[4] Then let them that are in Judea flee into the mountains (Matthew 24:16), signifies that they who are of the church will not look else where than to the Lord, thus to love to Him, and to charity toward the neighbor. By "Judea" is signified the church, will be shown below; by a "mountain" is signified the Lord Himself, but by "mountains" love to Him, and charity toward the neighbor, (n. 795, 796, 1430, 2722). According to the sense of the letter the meaning would be that when Jerusalem was besieged, as it came to be by the Romans, then they should not betake themselves thither, but to the mountains, according to what is written in Luke:--

When ye see Jerusalem compassed with armies, then know that her devastation is at hand. Then let them that are in Judea flee upon the mountains; and let them that are in the midst of her depart out; and let not them that are in the regions enter therein (Luke 21:20, 21);

[5] but in this passage the case is the same with Jerusalem, namely, that in the sense of the letter it is Jerusalem which is understood, while in the internal sense it is the Lord‘s church (n. 402, 2117); for each and all of the things recorded in the Word concerning the Jewish and Israelitish people are representative of the Lord’s kingdom in the heavens, and of His kingdom on earth; that is, of the church, as has been often shown. Hence it is that by "Jerusalem" in the internal sense is nowhere meant Jerusalem, nor by "Judea," Judea. But these matters were of such a nature as to be capable of representing the celestial and spiritual things of the Lord‘s kingdom, and the events took place for the sake of the representation. In this way the Word could be so written as to be adapted to the apprehension of the man who should read it, and also to the understanding of the angels who are with the man. This likewise was the reason why the Lord spoke in the, same manner; for had He spoken otherwise, His Word would not have been adapted to the understanding of those who read it, especially at that time nor to the understanding of the angels; thus it would neither have been received by man, nor understood by the angels.

[6] Let him that is upon the housetop not go down to take anything out of his house (Matthew 24:17), signifies that such as are in the good of charity should not betake themselves to those things which belong to doctrinal matters of faith. In the Word the "housetop" signifies the higher state of man, thus his state as to good; but those things which are below it signify the lower state of man, thus his state as to truth (n. 710, 1708, 2233, 2234, 3142, 3538). As regards the state of a man of the church, the case is this: While he is being regenerated he learns truths for the sake of good, for he has the affection of truth on this account; but after he has been regenerated he acts from truth and good. After the man has arrived at this state he ought not to betake himself to his former state, for if he should do this he would reason from truth concerning the good in which he is, and would thereby pervert his state, for all reasoning ceases, and ought to cease, when a man is in a state to will what is true and good; for he then thinks and acts from the will, consequently from conscience, and not as before from the understanding; and if he should again think and act from this, he would fall into temptations in which he would succumb. This then is what is signified by "Let him that is upon the housetop not go down to take anything out of his house."

[7] And let him that is in the field not return back to take his garment (Matthew 24:18), that is, his tunic, signifies that such as are in the good of truth should not betake themselves from the good thereof to what is doctrinal of truth. In the Word a "field" signifies this state of man in respect to good. What is meant by "field" see (n. 368, 2971, 3196, 3310, 3317, 3500, 3508). A "garment" or "tunic" signifies that which clothes good, that is, what is doctrinal of truth, for this is as clothing to good. A " garment" has this signification, (n. 297, 1073, 2576, 3301). Everyone can see that in these words deeper things are hidden than those which appear in the letter, for they were spoken by the Lord Himself.

AC 3653. From all this it is now evident that in these verses there is fully described the state of devastation of the church in respect to the goods of love and the truths of faith, and that at the same time there is given an exhortation to those who are in these goods and truths in regard to what they ought then to do. There are three kinds of men within the church; namely, those who are in love to the Lord; those who are in charity toward the neighbor; and those who are in the affection of truth. Those who belong to the first class, who are in love to the Lord, are specifically signified in the words, "let them that are in Judea flee into the mountains." Those in the second class, who are in charity toward their neighbor, are specifically signified in the words, "let him that is upon the housetop not go down to take anything out of his house." Those in the third class, who are in the affection of truth, are specifically signified in the words, and let him that is in the field not return back to take his garment." See what has been said and explained above in regard to these words, (n. 2454); and what is meant by "returning back," and "looking behind him."

AC 3654. That in the internal sense of the Word "Judea" does not signify Judea; nor in like manner "Jerusalem," Jerusalem, may be seen from many passages in the Word. "Judea" is not so frequently mentioned in the Word as is the "land of Judah," and by the "land of Judah," as well as by the "land of Canaan," is signified the Lord’s kingdom, consequently also the church, for the church is the Lord‘s kingdom on earth, and this for the reason that the Lord’s celestial kingdom was represented by Judah, or by the Jewish nation, and His spiritual kingdom by Israel, or the Israelitish people; and inasmuch as it was so represented, therefore also when mention is made in the Word of that nation and people, in the internal sense there is nothing else signified thereby.

[2] That this is the case will appear from what of the Lord‘s Divine mercy will be said hereafter concerning Judah and the land of Judah; and in the meantime from the following few passages in the Prophets. In Isaiah:--

My beloved had a vineyard in the horn of a son of oil; and he made a hedge about it, and gathered out the stones thereof, and planted it with a noble vine, and built a tower in the midst of it, and also hewed out a winepress therein; and he looked that it should bring forth grapes, and it brought forth wild grapes. And now O inhabitant of Jerusalem, and man of Judah, judge I pray you between Me and My vineyard. I will make it a desolation. For the vineyard of Jehovah Zebaoth is the house of Israel, and the man of Judah is the plant of His delights; and He looked for judgment, but behold a festering; for righteousness, but behold a cry (Isa. 5:1-3, 6, 7).

In this passage, in the sense of the letter, the perverted state of the Israelites and Jews is treated of, but in the internal sense the perverted state of the church as represented by Israel and Judah. The "inhabitant of Jerusalem" is the good of the church. "Inhabitant" signifies good, or what is the same, those who are in good, (n. 2268, 2451, 2712, 3613); and "Jerusalem" signifies the church, (n. 402, 2117). The signification of the "house of Israel" is similar. "House" signifies good, (n. 710, 1708, 2233, 2234, 3142, 3538); and Israel" signifies the church, (n. 3305); in like manner the "man of Judah," for by "man" is signified truth (n. 265, 749, 1007, 3134, 3310, 3459), and by "Judah" good, but with the difference that the "man of Judah" signifies truth from the good of love to the Lord (which is called celestial truth), that is, those who are in such truth.

[3] In the same:--And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four wings of the earth. The envy also of Ephraim shall depart, and the enemies of Judah shall be cut off. Ephraim shall not envy Judah, and Judah shall not straiten Ephraim. Jehovah shall accurse the tongue of the Egyptian sea, and with the vehemence of His breath shall shake His hand over the river. And there shall be a highway for the remains of His people, which shall be left from Asshur (Isa. 11:12, 13, 15, 16). The subject here treated of in the sense of the letter is the bringing back of the Israelites and Jews from captivity, but in the internal sense it is concerning a new church in general and with every individual in particular who is being regenerated or is becoming a church. The "outcasts of Israel" denote the truths of such persons; the "dispersed of Judah," their goods; "Ephraim," their intellectual part in that it will no longer be resistant; "Egypt," memory-knowledges; and "Asshur," the derivative reasoning, which they have perverted; the "outcasts," the "dispersed," the "remains," and "those who are left," denote the truths and goods which survive. "Ephraim" denotes the intellectual part; and "Egypt" is memory-knowledge, (n. 1164, 1165, 1186, 1462, 2588, 3325); "Asshur" is reasoning, (n. 119, 1186); and "remains" are goods and truths from the Lord stored up in the interior man, (n. 468, 530, 560, 561, 660, 661, 798, 1050, 1738, 1906, 2284).

[4] In the same:--

Hear ye this O house of Jacob, called by the name of Israel, and they have come forth out of the waters of Judah. For they call themselves of the holy city, and stay themselves upon the God of Israel (Isa. 48:1, 2);

where the "waters of Judah" denote the truths which are from the good of love to the Lord; the truths thence derived are the very goods of charity, which are called spiritual goods, and constitute the spiritual church, the internal of which is "Israel," and the external the " house of Jacob;" hence it is manifest what is signified by the "house of Jacob called by the name of Israel," and by their "coming forth out of the waters of Judah."

[5] In the same:--

I will bring forth a seed out of Jacob, and out of Judah an inheritor of My mountains; and Mine elect shall possess it, and My servants shall dwell there (Isa. 65:9);

"out of Judah an inheritor of mountains" in the supreme sense denotes the Lord, and in the representative sense those who are in love to Him, thus in the good of love to the Lord and of love to the neighbor. "Mountains" signify these goods, (n. 3652).

[6] So in Moses:--

Judah is a lion’s whelp; from the prey my son thou art gone up; be stooped down, he couched as a lion, and as an old lion; who shall rouse him up? (Gen. 49:9);

where it is clearly manifest that in the supreme sense by "Judah" is meant the Lord, and in the representative sense those who are in the good of love to Him. So in David:--

When Israel went forth out of Egypt, the house of Jacob from a barbarous people, Judah became His sanctuary, Israel His dominion (Ps. 114:1, 2);

in this passage also "Judah" denotes celestial good, which is the good of love to the Lord; and "Israel," celestial truth, or spiritual good.

[7] So in Jeremiah:--

Behold the days come, saith Jehovah, that I will raise unto David a righteous offshoot, and He shall reign as king, and prosper, and shall execute judgment and righteousness in the earth. In His days Judah shall be saved, and Israel shall dwell securely and this is His name whereby He shall be called: JEHOVAH OUR RIGHTEOUSNESS (Jer. 23:5, 6; 33:15, 16);

where the Lord‘s advent is treated of, "Judah" denoting those who are in the good of love to the Lord; "Israel," those who are in the truth of this good. That by "Judah" is not meant Judah, nor by "Israel" Israel, is evident from the fact that neither Judah nor Israel was saved. In like manner in the same:--

I will cause the captivity of Judah and the captivity of Israel to return, and will build them as at the first (Jer. 33:7).

In the same:--

In those days, and in that time, saith Jehovah, the sons of Israel shall come, they and the sons of Judah together; going and weeping shall they go, and shall seek Jehovah their God; and they shall seek Zion in the way with their faces thitherward (Jer. 50:4, 5).


At that time they shall call Jerusalem the throne of Jehovah; and all the nations shall be gathered unto it, for the name of Jehovah, to Jerusalem; neither shall they walk any more after the stubbornness of their evil heart. In those days the house of Judah shall walk to the house of Israel, and they shall come together out of the land of the north upon the land (Jer. 3:17, 18).

[8] Again:--

Behold the days come, saith Jehovah, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast. And I will make a new covenant with the house of Israel and with the house of Judah; this is the covenant that I will make with the house of Israel after those days I will put My law in the midst of them, and will write it on their heart (Jer. 31:27, 31, 33).

That Israel or the house of Israel is not here meant, is very evident, because they were dispersed among the Gentiles, and were never brought back out of captivity consequently neither was Judah nor the house of Judah meant, but thereby were signified, in the internal sense, those who are of the Lord’s spiritual and celestial kingdom. With these is made a new covenant, and on their heart is the law written; a "new covenant" denoting conjunction with the Lord by means of good (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 2037); the "law written on their heart," denoting the consequent perception of good and of truth, and also conscience.

[9] So in Joel:--

And it shall come to pass in that day that the mountains shall drop new wine, and the hills shall flow with milk, and all the streams of Judah shall flow with waters; and a fountain shall go forth out of the house of Jehovah, and shall water the stream of Shittim. Egypt shall be a waste, and Edom shall be for a wilderness of a waste for the violence done to the sons of Judah, because they have shed innocent blood in their land. But Judah shall abide forever, and Jerusalem to generation and generation (Joel 3:18, 20);

from all the particulars in this passage also it is manifest that by "Judah" is not meant Judah, nor by "Jerusalem," Jerusalem, but those who are in the holy of love and of charity; for these "shall abide forever, and to generation and generation."

[10] So in Malachi:--

Behold I send Mine angel who shall prepare the way before Me; and the Lord whom ye seek shall suddenly come to His temple, even the angel of the covenant whom ye desire. Then shall the offering of Judah and Jerusalem be pleasant unto Jehovah, as in the days of eternity, and as in former years (Mal. 3:1, 4);

where the Lord‘s advent is treated of. That at that time the offering of Judah and Jerusalem was not pleasant unto Jehovah, is evident; and from this it is manifest that by "Judah and Jerusalem" are signified such things as are of the Lord’s church. The case is the same everywhere in the Word where mention is made of "Judah," of "Israel," and of "Jerusalem." From all this then it is evident what is signified by "Judah" in Matthew, namely, the Lord‘s church, in the present case vastated.

AC 3655. The subject treated of in the preceding verses from the evangelist, was the first and second state of the church’s perversion. That the first state consisted in their beginning no longer to know what is good and what is true, and in disputing together about them, whence came falsities, may be seen above (n. 3354); and that the second state consisted in their despising what is good and true, and also in being averse thereto, and thus in the dying out of faith in the Lord, according to the degrees of the cessation of charity, may be seen above (n. 3487, 3488). So that the subject treated of in this preface is the third state of the church, which is its state of desolation in respect to good and truth.


AC 3741. The heavenly kingdom presents the form of one man, for the reason that all the things therein correspond to the Only Lord--that is, to His Divine Human--who alone is Man (n. 49, 288, 565, 1894). From correspondence with Him, and from being an image and likeness of Him, heaven is called the Grand Man. From the Divine of the Lord come in heaven all the celestial things which are of good, and all the spiritual things which are of truth. All the angels there are forms (that is, substances formed according to the reception) of the Divine things which are from the Lord. The Divine things of the Lord as received by the angels are what are called things celestial and spiritual, because in them the Divine life, together with the Divine light thence derived, come forth and are modified as in their recipients.

[2] From this it is that the forms and material substances with man are also of the same nature, but in a lower degree, because grosser and more composite. That these also are forms recipient of celestial and spiritual things, is very evident from signs that are clearly visible; as from thought, which flows into the organic forms of the tongue, and produces speech; from the affections of the mind, which present themselves visible in the face; and from the will, which by the muscular forms flows into actions; and so on. Thought and will, which produce such effects, are spiritual and celestial, whereas the forms or substances which receive them and carry them into act, are material; and it is evident that these latter have been formed altogether for the reception of the former, and thus it is evident that the latter are from the former, and that unless they were from them, they could not have come forth such as they are.

AC 3742. That there is one only life, which is from the Lord alone, and that angels, spirits, and men are only recipients of life, has been made known to me by experience so manifold as to leave not even the slightest doubt. Heaven itself is in the perception that this is the case, insomuch that the angels manifestly perceive the influx, and also how it flows in; and likewise the fullness and quality of their reception of it. When they are in a fuller state of reception they are then in their peace and happiness; otherwise they are in a state of unrest and of a certain anxiety. Nevertheless the life of the Lord is so appropriated to them as to cause them to feel that they live from themselves, but yet they know that it is not from themselves. The appropriation of the Lord’s life comes from His love and mercy toward the universal human race, in that He wills to give Himself to everyone, and all that is His, and in that He actually does give them in so far as they receive, that is to say, in so far as they are in the life of good and in the life of truth, as being likenesses and images of Him. And as such a Divine endeavor is continually proceeding from the Lord, as before said His life is appropriated.

AC 3743. But they who are not in love to the Lord and toward their neighbor, consequently who are not in the life of good and truth, are not able to acknowledge that there is only one influent life, and still less that this life is from the Lord. But all such are indignant, nay, feel aversion, when it is said that they do not live from themselves. The love of self is the cause of this; and wonderful to say, although shown by living experience in the other life that they do not live from themselves, and although being at the time convinced they say that it is so, yet afterwards they persist in the same opinion, and imagine that if they lived from another, and not from themselves, all the delight of their life would perish; for they are not aware that the reverse is the truth. For this reason the wicked appropriate evil to themselves, because they do not believe that evils are from hell; and good cannot be appropriated to them, because they believe good to be from themselves, and not from the Lord. Nevertheless the wicked, and also those in hell, are forms recipient of life from the Lord, but such forms that they either reject, or suffocate, or pervert good and truth; and thus the goods and truths which are from the Lord‘s life become with them evils and falsities. The case herein is like that of the light of the sun, which although single and white, is yet varied as it passes through or flows into various forms, and thereby produces beautiful and pleasing colors, as well as those which are not beautiful and not pleasing.

AC 3744. From all this it is now evident what is the nature of heaven, and from what ground heaven is called the Grand Man; that is to say, the varieties as regards the life of good and truth therein are innumerable, and are in accordance with the reception of life from the Lord. These varieties have a relation to each other altogether similar to that which subsists between the organs, members, and viscera in man, all of which are forms in perpetual variety recipient of life from their soul, or rather through their soul from the Lord; and yet notwithstanding they are in such variety, they together constitute one man.

AC 3745. How great this variety is, and of what nature, may be seen from the variety in the human body. It is known that one organ or member is not like another; for instance, that the organ of sight is not like the organ of hearing, and that the same is true of the organ of smelling, the organ of taste, and also the organ of touch, which last is diffused throughout the whole body. So also with the members--the arms, hands, loins, feet, and soles of the feet; and also with the viscera that lie hidden within, as those of the head, namely, the cerebrum, cerebellum, medulla oblongata, and medulla spinalis, with all the minute organs, viscera, vessels, and fibers of which they are composed; also those belonging to the body below the head, as the heart, lungs, stomach, liver, pancreas, spleen, intestines, mesentery, and kidneys; and also those which are appropriated to generation in both sexes. It is known that all of these both in general and in particular are dissimilar in form and in function so dissimilar that they are entirely different. In like manner there are forms within forms, which also are of such variety that no one form, nor even one particle, is altogether like another, that is to say, so like that it may be substituted in place of it, without some alteration however slight. All these things in both general and particular correspond to the heavens, but in such a manner that the things with man that are corporeal and material are there celestial and spiritual; and they correspond in such a way that it is from this that they come forth and subsist.

AC 3746. In general all these varieties bear relation to the things of the head, of the chest, of the abdomen, and to those of the members of generation; in like manner to the things which are interior and to those which are exterior in each of these.

AC 3747. I have occasionally conversed with spirits concerning the learned of our age--that they know only the distinction of man into internal and external, and this not from any reflection on the interior things of the thoughts and affections in themselves, but from the Word of the Lord; and that still they are ignorant what the internal man is, and that many even have doubts as to whether it exists, and also deny its existence, because they do not live the life of the internal man, but that of the external; and because they are so much led astray by the appearance as regards brute animals, in their seeming like themselves in respect to organs, viscera, senses, appetites, and affections. And it was said that the learned know less about such subjects than the simple, and that still they seem to themselves to know much more; for they dispute about the intercourse of the soul and body, and even about the nature of the soul, as to what it is; when yet the simple know that the soul is the internal man, and that it is man’s spirit which is to live after the death of the body; also that it is the real man which is in the body.

[2] And further it was said that more than the simple, the learned make themselves out to be like the brutes, and ascribe all things to nature, and scarcely anything to the Divine; and still further, that they do not reflect that as distinguished from brute animals man has a capacity for thinking about heaven, and about God, and thereby of being elevated above himself, consequently of being conjoined with the Lord by love; and thus that men cannot but live after death to eternity. And it was added that they are especially ignorant that all things whatsoever belonging to man depend on the Lord through heaven, and that heaven is the Grand Man, to which correspond all things in man in both general and particular, and also all things in nature; and possibly when they shall hear and read these things they will seem to them like paradoxes, and unless experience confirms them they will reject them as a fanciful affair; as they will also do when they shall hear that there are three degrees of life in man, as there are three degrees of life in the heavens, that is, three heavens and that man so corresponds to the three heavens that when he is in the life of good and truth, and by this life an image of the Lord, he is himself in image a little heaven.

[3] I have been instructed concerning these degrees of life--that it is the last or ultimate degree of life which is called the external or natural man by which man is like animals as regards concupiscences and phantasies that it is the second degree of life which is called the internal and rational man by which man is above animals, for it is through this that he is able to think and will what is good and true, and have dominion over the natural man, by restraining and also rejecting its concupiscences and the resultant phantasies, and also by reflecting within himself concerning the Divine, which brute animals are altogether incapable of doing; and lastly that the third degree of life is that which is the most unknown to man, although it is that through which the Lord inflows into the rational mind, whereby man has the faculty of thinking as a man, and also has conscience, and perception of what is good and true, and also elevation by the Lord toward Himself. But these things are remote from the ideas of the learned of this age, who merely dispute whether a thing exists; and who, so long as they do this, cannot know that it does exist, and still less what it is.

AC 3748. There was a certain spirit who while he had lived in the world had gained a great public reputation for learning, being of a subtle genius in confirming falsities, but very stupid as regards goods and truths. As he had previously done in this world, he imagined that he knew everything; for such spirits believe themselves to be most wise and that nothing is hidden from them; and such as they have been in the life of the body, such they remain in the other life; for all things that belong to anyone‘s life, that is, which are of his love and affection, follow him and are in him as the soul is in its body, because from these he has formed and given quality to his soul. This spirit came to me and conversed with me, and because he was of such a quality, I asked him, Who is the more intelligent, he who knows many falsities, or he who knows a little truth? He replied, He who knows a little truth. The reason of his giving this answer was that he imagined that the falsities which he knew were truths, and thus that he was wise,

[2] He afterwards desired to reason about the Grand Man, and about the influx therefrom into everything of man; but as he understood nothing about it, I asked him how--seeing that the thing which moves is spiritual, and that which is moved is corporeal--he understood the fact that thought, which is spiritual, moves the whole face and exhibits its own expression; and also moves all the organs of speech, and this distinctly according to the spiritual perception of such thought; and that the will moves the muscles of the whole body, and the thousands of fibers dispersed throughout it, to one action. But he knew not what answer to give. I conversed further with him on the nature of endeavor, and asked him whether he knew that endeavor produces actions and motions, and that all action and motion must have endeavor within them in order that they may come forth and subsist. He replied that he did not know this; and he was therefore asked how he could desire to reason, seeing that he did not know even first principles, in which case reasoning is like scattered dust with no coherence, which falsities dissipate in such a manner that at last the man knows nothing, and consequently believes nothing.

AC 3749. A certain spirit came to me unawares, and flowed into my head. Spirits are distinguished according to their influx into different parts of the body. I wondered who and whence he was; but after he had been silent for some time the angels who were with me said that he had been taken from among the spirits who were with a certain learned man still living in the world, who had gained extraordinary reputation for his learning. Communication was also then given through this intermediate spirit with the thought of that man. I asked the spirit what idea this learned man was enabled to form concerning the Grand Man, and concerning its influx and consequent correspondence. He said that he could form no idea. He was next asked what idea he had of heaven. He said that he had none at all, except blasphemous ones--as that people there are always playing on musical instruments such as rustics are wont to make a sound with. And yet this man is held in high estimation, and is believed to know what influx is, and what the soul is, and what is the nature of its intercourse with the body; and possibly it is believed that he knows better than other men what heaven is. From this it is evident what sort of men are now the teachers of others, namely, that from mere objections and difficulties they oppose the goods and truths of faith, although they publish the contrary.

AC 3750. What kind of idea of heaven those have who are believed to have more than ordinary communication therewith, and influx thence, was also shown me to the life. They who appear above the head are those who in the world had been desirous to be worshiped as deities, and with whom the love of self had been exalted to the utmost height, by successive steps of power, and by a consequent imaginary liberty; they are also deceitful under the appearance of innocence and love to the Lord. From the phantasy of height they appear on high above the head; but nevertheless are beneath the feet in hell.

[2] One of these spirits led himself down to me; and others informed me that in the world he had been a pope. He conversed with me very courteously; first concerning Peter and his keys, which he imagined he himself was in possession of. But when he was questioned concerning the power of admitting into heaven whomsoever he pleased, he was found to have so gross an idea of heaven that he represented a kind of door which gave entrance; and he said that he opened that door to the poor gratis, but that the rich paid according to their ability, and that what they paid was holy. Being asked whether he believed that those whom he had admitted remained there, he said that he did not know, but if not, they went out again. He was then told that he could not know their interiors, as to whether they were worthy, and that they might be robbers, who will be in hell. He answered that this was no concern of his, and if they were not worthy they might be sent out. But he was instructed what is meant by the keys of Peter, namely, the faith of love and charity and inasmuch as the Lord alone gives such faith, therefore it is the Lord alone who admits into heaven; and that Peter does not appear to anyone; and that he is a simple spirit, who has no more power than others. He had no other opinion about the Lord than that He ought to be worshiped in so far as He gives such power; but if He should not give it, it was perceived that he thought that He ought not to be worshiped. Further: in conversing with him concerning the internal man, he was found to have an unclean idea of it.

[3] The liberty, fulness, and delight of the respiration he enjoyed when he sat upon his throne in the Consistory, and believed that he spoke from the Holy Spirit, was shown me to the life. He was let into a state similar to that in which he had been when present there (for in the other life everyone can easily be let into the state of life he had in the world, because the state of his life remains with him after death) and his respiration was communicated to me, such as he then had. It was free, and attended with delight--slow, regular, deep, filling the breast; but when he was contradicted, there was somewhat as it were rolling itself and creeping in the abdomen, from the continuation of the respiration; and when he supposed that what he was laying down was Divine, he perceived it from the respiration being more tacit, and as it were in agreement therewith.

[4] I was afterwards shown by whom such popes are directed, namely, by a crowd of sirens who are above the head, who have contracted a nature and life of insinuating themselves into all kinds of affections, with a design to exercise command, and to subject others to themselves, and to destroy for the sake of self all they are able to destroy; using for this purpose holiness and innocence as means. They are timid on their own account, and act cautiously; but when occasion offers, they will for the sake of self rush into cruelty without mercy.

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