Emanuel Swedenborg

1. SWEDENBORG'S
JOURNAL OF DREAMS
1743-1744
Edited from the original Swedish
by G. E. Klemming
Translated into English (in 1860)
by J. J. G. Wilkinson
Now for the first time edited for the press
by William Ross Woofcnden

2. Studla
SlOedenborglana
Published intermittently by the Swedenborg School ojReligion
VoU January 1974 Number 1
"The Period of Transition [1743-47]
in the Life of Emanuel Swedenborg":
how from being a scientist and philos­
opher he became a theo1ogian and seer.
-Wm. R. Woofenden
The Journal ofDreams [Part 1]
• -Emanuel Swedenborg
A private diary kept by Swedenborg
during 1743-44. In it he not only re­
corded his dreams and visions with
complete candor, he also for the most
part interpreted and analyzed them.
This English version was translated by
James John Garth Wilkinson in 1860
but has never heretofore been pub­
lished.

3. SWEDENBORG SCHOOL OF RELIGION
Established in 1866 by the
General Convention of the New Jerusalem
Incorporated in 1881 as the
New Church Theological School
In the latter half of the 18th century, a scientist and philosopher named Emanuel
Swedenborg [1688-1772] wrote extensively from a theological viewpoint suggesting a
revolu tion in Christian life and thought, centering in the assertion that the spiritual world
is compellingly present in the natural. Sharers of this vision fonn a small but worldwide
church which foresees and hopes to contribu te toward a revitalization of Christianity.
Today, as the Lord cornes into men's lives in new ways with a rekindling power wltich
is reflected in scientific and social fennen t as weil as in a pervasive rethinking of the mis­
sion of the church, the Swedenborgian perspective presents exciting new challenges for
Christian service.
The General Convention of the New Jerusalem, dedicated to this vision for the
church, maintains the Swedenborg School of Religion to prepare a trained and conse­
crated ministry for this age of crisis. In addition to titis basic role, the school also seeks
to be a corn munity of scholars and to serve as a center for Swedenborgian research. As
such, it stands ready to enroll as special students persons interested in scholarly pursuits
which may or may not lead to professional ministry.
STUDIA SWEDENBORG/ANA
STUD/A SWEDENBORG/ANA is an occasional magazine devoted to philosopltical
and theological concepts found in, or related to, the writings of Emanuel Swedenborg.
Its aim is to serve as an international forum of scholarly and critical thought, con tempo­
rary as weil as retrospective. Although it is anticipated that the contents of this publica­
tion will be widely varied both in scope and subject matter, every effort will be made to
avoid its becoming protean in principle.
Editar
William Ross Woofenden, Ph.D.
Editorial Board
Edwin G. Capon, MDiv.; George F. Dole, Ph.D.;
Marian 1. Kirven, M.A.; Robert H. Kirven, Ph.D.;
Calvin E. Turley, D.Min.; Owen T. Turley, M.Div.
Publication Offices
48 Sargent St., Newton, Mass. 02158
STUD/A SWEDENBORG/ANA is sent free to Iibraries of the member scilOols of the
Arnerican Association of Theological Schools and other selected libraries, and to S,yeden­
borgian or New-Church clergymen in all parts of the world. Copies for other interested
persons are available at the cost of 75 cents a copy plus postage.

4. Emanuel Swedenborg

6. 3
THE PERIOD OF TRANSITION *
The story of how, from being a scientist and natural
philosopher, Swedenborg became a theologian and seer,
has been told weil and often. In The Swedenborg Epie
(Bookman, 1952) Cyriel Sigstedt calls it "The Turning
Point." Inge Jonsson, in his recent study, Swedenborg,
(Twayne, 1971), speaks of it as "The Religious Crisis."
ln Emanuel Swedenborg, Seientist and Mystie (Yale,
1948) Signe Toksvig describes it as "The Great Vision."
Here-beyond the recording of the basic facts-we
shall be less concerned with rehearsing the details and
minutiae than has usually been the case. We shall be
content to try to state plainly what, according to Swe-
denborg's own testimony, happened in his life in the
------~
mid-174ü's which so completely changed his lifework
plans-a change so dramatic that historians and other
writers have for the most part identified him either as a
mystic or as a writer of occult religious ideas. By and
large his monumental scientific and philosophie studies
have been completely ignored. We shall attempt to state
why.
The fact that no two biographers or annota tors of
Swedenborg's life seem to be in full agreement as to how
many key dates one should enumerate in his transition
period, nor even precisely which ones are most signifi-
cant, in one sense accrues to my benefit. For 1 feel quite
free to make my own selection on the basis of my own
best judgment.
It is my conclusion that the transition began about
October, 1743, and was completed by June, 1747.
Three events of crucial importance occurred between
*Adapted in part from the editor's doctoral dissertation, Swedenbôrg's
Philosophy of Causality.

7. 4
h -!}- ~~ J ~
these inclusive dates~, 1744' in July, 1744; and
in April, 1745. Two of these events come within the
compass of the Journal of Dreams, the first instalJment
of which document forms the main part of this issue.
Swedenborg was prone to keep diaries and logs of the
events and day-to-day thoughts of his varied life. The
most ambitious consecutive journal of this type spans
the years 1747-1765 and filJs five volumes in English
translation under the name The Spiritual Diary. The one
which is to be our principal concern is one of the smalJer
ones and it survives only in fragmentary form. It was
written mainly in Swedish and was first known as Swe­
denborgs Drbmmar. Since the 1918 English version it
- -
has become best known as the Journal of Dreallls.
------
It is from an entry in this diary that we establish our
first key date, October,l1.13. In his entry for the night
--
of April 17-18, 1744, Swedenborg wrote in part:
... With God's grace 1 had a preternatural sleep; and this
has been the case now for an entire hallyear. [Em phasis
added.]
From this testimony we are able to conclude that the
state of "preternatural sleep," i.e .. sleep characterized
by dreams and visions of a supernatural or psychic na­
ture, began to be a "regular" state about ~..J~- 7...4.3.
In today's terminology, one might simply state that at
that time, the scientist began to become aware that he
was a psychic. This awareness first came through dreams.
As was true of almost every facet of his life, even his
dreams were often employed pragmatically. For exam­
pie, several en tries in the Journal of Dreams comprise
interpretations of dreams which are directly applicable
to the particular treatise he was working on in his wak­
ing hours at that time. One such dream he construed as
advice to be heeded regarding the freC]uent and lengthy

8. footnotes of his Regnwn Animale (The Hague ~Ind Lon­
don, 1744-5):
... It meant ... that J ought to draw in my sails and not
make the notes so long. *
These clreams, in short. becal11e one of the dominant
strains of his thought lire. significantly affecting his atti ­
tudes towarcl and handling of his monographs.
The serniotic use of clreams proved to be only a pre­
lude or precursor of what was still to come. The next
major event contributing to the transition came in the
l'orin of an experience which was apparently midway
between a dream ancl a vision. The occurrence is record­
eli under the date of the night of April 6-7..:.J2'±4. The
complexities of the account need not be entered here.
Let it suftïce that our author. on that night. while in a
state which he c1escribecl as being "neither sleeping nor
awake" (perhaps what woulcl now be called a hypno­
gogic state). experiencecl what he was convincecl was a
Christ-vision. He wrote of it in part:
... 1 perceived that it was the Son of God Himself who
descended with sllch a resounding noise which by itself
prostrated me to the grollnd ...
It is probably superfluous to comment that this
proved to be both Cl frightening and a humbling experi ­
ence. Apparently the preceuing period of frequent pre­
tern,ltural sleep had so conJitioned his thinking that.
once the initial shock passed. he never once Joubted the
genuine nature of the vision. Part of the record of that
same amazing night rends:
Laler on, about day-break. 1 l'cil asleer again. and had
continllally in my thoughts hillYiJuisl conjoins Hi'!0:.lf
*April 1-2. 1744. (VOl/Id III~I "1I111' IIIOOl'rIl pllil,"opll"r, lud ",dl
drl'al1ls~ )

9. 6
~n; holy thoughts came, but of such a nature that
they are unfathamable, far 1 cannat in the least express
by the pen what then took place; for 1 only know that 1
was in such thoughts.
There does not seem to be any clear statement extant
of how Swedenborg interpreted the meaning and pur­
pose of this vision at the time it happened. The most he
seemed ready to conclude at that time was that he was
in need of greater faith and a more humble attitude.
Many years later, however, in retrospect he understand­
ably spoke of the events of that night as a part of the
total process which constituted his "caU" to serve as a
revelator. But it does not seem that he had any but the
most obscure of ideas in ApriL 1744, as to the meaning
of this strange occurrence.
About three months later, another dream-vision is re­
corded. Again it is obviously to be considered as more
than a dream. It was another mystical experience of
"seeing" a supernatural being. This time, however, it
was not the Christ. This visitor. he said, "must have
been a holy ange!." 1 include this in my list of key tran­
sitional events for a reason which probably will not seem
cogent without some explanation. It is included simply
bec:wse, so far as 1 can determine, this was Swedenborg's
first recognizable and annotated confrontation by a
"spirit. "
It is not at ail clear l'rom the diary entry why the man
whom Kant later lampooned as a "spirit-seer" felt he
could so positively at that time identify his nocturnal
guest as a "holy ange!." What the man certainly did not
have the least inkling of then was that; beginning very
shortly (according to his later testimony) he was to have
frequent, open', and often prolonged intercourse with
spirits and angels: ie.. human inhabitants of the "other"

10. 7
world. It is, in fact, precisely this claim of such com­
munication which earned Swedenborg the label of "mys­
tic" or "writer of occult religious ideas." It is for this
reason that 1 have chosen to include in this article a
mention of the first such encounter of which our subject
seemed clearly to be cognizant. As such it would appear
to be of considerable importance in his transition from
scientist and philosopher to theologian and seer.
The last of the events which 1 have singled out as be­
ing especially revealing of the causes behind the radical
change in vocation occurred the next spring-the best
evidence seeming to place it in ~r~~ l74D This experi­
ence, unquestionably the climactic one for our author,
strangely is nowhere described in detail by Swedenborg
himself, although he alludes to it more than once in his
writings. We are dependent on two second-hand ac­
counts which do not agree in ail details (although one
claims to include a verbatim statement given by per­
sonal interview). Nevertheless, this lack of fully docu­
mented and detailed evidence may not be as critical as
one might at first glance think it would be. What is clear
is that something truly momentous happened to the
man which included (1) ~._s_~~Ond_~h!I~~on,and (2) a
divine commission for a new life work. That the world
re;;(;ted, and often continuestoreact, negatively to the
admittedly astonishing claim that such a twofold occur­
rence actually took place, does not alter the fact of the
cataclysmic effect it had on the subject who contended
that he had such an experience.
--
The writer of one of the accounts mentioned above, a
long-time personal friend of Swedenborg's, a man of
great personal integrity named Carl Robsahm, states the
nature of the commission succinctly as fotlows:
He [Swedenborg] said that . . . He [Christ] had

11. 8
chosen me to declare to men the spiritual contents of
Scripture; and tha t He Himsel f would declare to me wha t
l should write on this subject.
That this experience truly marked the transition to a
new vocation is testified to by Robsahm, again, accord­
ing to him, l'rom a transcript of an actual conversation
with Swedenborg. He quotes the seer as saying:
From that day l gave up the study of worldJy science,
and labored in spiritual things, according as the Lord had
commanded me to write. Afterwards the Lord opened,
daily very often, my bodiJy eyes, so that, in the middle
of the day 1 could see into the other world, and in astate
of perfect wakefulness converse with angels and spirits*
Following this staggering experience-although it was
to be almost two years before he asked to be retired at
hall' salary l'rom his post with the Swedish Board of
Mines-Swedenborg commenced an all110st feverish nUI11­
ber of new activities: Biblical studies. including inten­
sive rcacquaintance with his long-neglected college He­
brew; the compiling of a detailed Bible index: tentative
exercises in Scripture interpretation (resulting in. among
other things, an eight-volume preliminary exegetical
treatment of a large part of the Old Testament), and, by
no means least, a prolonged introspective examination
of his personal ambivalence toward his new "col11mis­
sion"-a process which would probably be described as
"soul-searching" today.
~t length he apparently found the inner resources
needed to accept with equanimity the new life which
this task would open up for him. Then the quite matter­
of-fact but orderly step was taken of resigning l'rom his
main employment, that of an assessor for the Royal Col­
lege of Mines. where he had served off and on for thirty
"Both of the above e.ccrpts are cited in Documents Concerning Sweden­
borJ(, edited by R. H. Tafel (London, 1875), Vol. l, p. 36.

12. 9
years. A number of times before he had asked for tem-
porary leaves of absence, from a few days to a full year.
This time he made it c1ear, in his petition to the king,
that he wished to be irrevocably released from his office
so that he might devote his full attention to the impor-
tant work which he had already begun.
His request, dated June 2, 1747, was acceded to; he
was retired at half salary, and, although he con tinued to
main tain a livcly in terest in civil affairs-continuing to
be an active member of the Swedish house of nobles for
many years-his full-time employment now became that
of revela tor. He was fifty-nine years old. Yet he began
his new career with an indefatigable ebullience which
has astounded his biographers. He lived to be eighty-
four, and during the remaining quarter-century of his life
produced in Latin a set of theological writings which in
English translation occupy sorne thirty volumes. AI-
though such comparisons are not very meaningful, it is
nevertheless true tha t his ou tpu t of theological studies
la te in life is roughly eq uivalen t in bulk to his earlier
output of scientific and philosophie works. One needs
about an eight- or nine-foot shelf to hold the lot.
What remains to be said is something on the general·
attitudes that have beenassumed concerning Sweden-
borg and his works. It has often been attested to histori-
cally that anyone who lays c1aim to being the recipient
of a special body of information-special in the sense of
being somehow "revealed"-is generally looked at
askance, or classified as a "mystic" and therefore not to
be read except by the "expert," or openly denounced as
a person victimized by his own hallucinations, or-rarely
-read and judged on the merit of the thought-content.
There could, of course, be various other options. But
one or more of the above "usual" responses has been

13. 10
1~1l"gdy responsible for the fact that the scholarly world,
both in the physical sciences and in the humanities, has
rL'lllained l<.lrgely ignorant of the vast creditable and his­
toriL'~llly significant corpus produced by Swedenborg.
This. it seems. is an unfortunate loss to the world of
;!L';ldeille. This publication is seen by its editor as one
Illodest attempt to al1eviate this ignorance, to break
down the prejudicial barrier, and caU to the attention of
the scholarly world the works of a gifted and amazing
Illan.

14. SWEDENBüRG'S
JOURNAL OF DREAMS
1743-1744
Edited from the original Swedish
by G. E. Klemming
Translated into English (in 1860)
by J. J. G. Wilkinson
Now for the first time edited for the press
by William Ross Woofenden
1~/3- t«(llp

16. 13
PREFACE Tü T~! SW~DI~~
The Royal Library in Stockholm purchased a short
time ago [October 1858] the original manuscript that
contains the principal contents of this little volume. It
had previously long Iain concealed in the possession of
R. Scheringsson, Professor and Master in Vesteras [in
the Grammar School there], who died in J 849 at the
age of 90; and it continued hidden among his papers for
nearly ten years more after his decease, and was ulti­
mately offered for sale to the Royal Library. Thus far
our knowledge extends of the history of the manuscript.
The manuscript is contained in a cornmon memo­
randum book in small octavo, bound in parchment after
the fashion of the last century, and provided with wrap­
pers and pockets on both sides. The leaves are at present
69 in number; but some leaves, probably not written on,
have bcen tom out: of those which remain, there is
writing on only 54 of them; or more exactly speaking,
on 104 pages. The first leaves are occupied with notes
of a journey to The Hague inQ2.43) whither Swedenborg
went to superintend the printing of the commencement
of the Animal Kingdom; and to write the continuation
of the same work. The notes of travel are however soon
brought to an end, and are succeeded by accounts de­
rived from the world of dream and vision, although
among the latter there are also scattered notices of the
externat and actual life. Embracing as they do the tran­
sition period in Swedenborg's life-the transition from
the worldly to the spiritual-they are of great value in
helping us to a judgment of his spiritual condition.
which they show us to have been one of singular agita­
tion and upheaval, enabling us to penetra te his state with
deeper gaze than was possible hitherto. Nevertheless.

17. A facsimile ofpage 57 of Swedenborg's original manuscript.

18. 15
the editor deals solely with the subject in the interest of
literary history, and confines his office to the task of of­
fering this document just as he finds it. The thoughtful
reader will easily form his own conclusions; and for the
rest, we may be assured there will be no lack of com­
mentators.
The editor has also made use of this opportunity to
append to these Documents certain other original papers
of Swedenborg either unknown or but little known up
to the present time. * Arnong these in the first place
may be mentioned those parts of the Diarium Spirituale
which are left out as undecipherable in Tafel's edition.
These may the more fairly be included here, because the
dreams and visions from 1744 may be regarded as the
first part of this la ter diary. With regard to the manner
of the editing, 1 have perhaps exceeded in exactness, in
having distinguished by Italic type the numerous letters
and parts of words which were indicated but not sup­
plied in the manuscript. However, in dealing with a
piece of writing executed with so little care, and conse­
quently often so dubious in its expressions and so diffi­
cult to read, 1 have preferred to incur the charge of over­
exactness rather than the contrary; the more particlilarly
because 1 would give no ground to the suspicion of any
purposed falsification of my materi,t1s. Words and letters
omitted in the manuscript are in my ec!ition placed in
brackets: so also are emendations of words wl'OngJy writ­
ten. Whole words and longer portions printed in Italics
are in the original underlined. In behalf of the 311tl1en­
ticity of the manuscript and the fidelity of the printed
to the written matter the editor refers the reader to the
photograph of page 57 of the original: and also to the
*The other works mentioned have ail long since appeared in English. and
therefore are omilted in this printing.

19. 16
annexed certificate of our distinguished reader of manu­
scripts, Herr F. A. Dahlgren, amanuensis in our State
Paper Office, who has had the kindness to assist me in
reading the pro_or.s, '!.-l].d with his usual penetration and
ingenuity has successfu11y guessed many of the words
which were so hard to decipher.
It now only remains to mention and justify the
sma11ness of the number of copies printed. The peculiar
contents of the document, which might easily bring it in
collision with our laws regulating the press, furnish the
reason which has prevented us from disseminating the
book unaltered among the general public. In conse­
quence, it is now sent only to sorne enlightened thinkers
who happen to be interested in the subject. In order not
to exceed the prescribed hundred copies, the edition is
limited to 99, a11 of which are numbered.
G. E. K/emming
***********
At the request of Herr Klemming, Second Librarian
in the Royal Library, 1 have compared the fo11owing
pages 1-64 with the original manuscript in Swedenborg's
own handwriting, and 1 certify hereby to the entire fi­
delity of the printed copies, so far as it was possible to
decipher with certainty a hand often difficult to read.
F. A. Dahlgren. Stockholm. June 4, 1859

20. i7
PREF ACE TO THIS EDITION
Gustaf Klemming, editor of the J 859 edition, was an
avowed enemy of Swedenborgiiuiism as a religion. but
greatly interested in it as what he considered it to be,
viz., a strange venture into the occuit.
The following ye~LJ~§O) a group of New Church­
men (Swedenborgians) in Sweden published a second
Swedish edition with a 24-page preface of "Reflections
on the lately discovered dreams of Swedenborg." Al­
though this preface was unsigned, the writer has been
identified as a Lady Anna Frederika Ehrenborg. She ex­
plained in the Reflections that Swedenborg was passing
through a personal crisis during the time he hastily
scribbled the contents of this Journal. thus helping the
reader to view the work with a better perspective.
A,J.ill.rQ Swedish edit)on e~it~.g. by Knut..êYr ~ltS pub­
li~hed .in Stockho.!.Jr1 in 19~4. It included commentary
on the Journal as weil as a biographical sketch of Swe­
denborg.
A fourth corn lete edition was published in 1952 by
- ' ~------
Wahlstrom & Widstrand, Stockholm with Per Erik
Wahlund as editor. A slightly revised 5th edition with
considerably enlarged body of notes was issued by the
same publisher and editor in 1964.
The first English translation-and to da!~ly li (
complete English trans!ation-was that of
. ~-----
r. Wilkinson,
-_._----­
which we now for the first time are putting in print. A
pirated and abridged version of Wifkinson's translat,ioll.
which claimed to be the work of a Baron Holmfeld of
Denmark. appeared in a London monthly. "The Dawn,"
in 1861-62. Later this version was reprinted in a paper
pu bl ished at La Porte. 1nd iana. called "The Crisis." Dr.
R. L. Tafel. in his 1875 3-vol. DoeUil/l'lits COllcernill,!!.

21. 18
Swedenborg, methodically exposed the plagiaristic na­
ture of the purported new translation of Holm feld.
In the course of his expose, Dr. Tafel was moved to
translate and print, as Document 209, a large part of the
contents of the 1743-44 diary. However, he omitted
most of the entries before March 24, 1744, and also
several sections which he apparently felt were too expli­
cit or indelicate for the average reader. (When the Odh­
ner version appeared, these latter sections were included,
but only after the editor had translated them into
Latin!)
Although Tafel introduced a paragraph numbering
system (which is common to most of Swedenborg's
works), the next English translator found he had to re­
version ap~ in 1918, the work of Carl Th. Odhner.
~------.., - -
-
number the work to allow for the Tafel omissions. This
- -
and has become the standard for references to this work.
For that reason, Odhner's numbering_ system has been
adopted for this printing. They appear in the text in
square brackets.
Wm. R. Woofendell. Nov. 1973.

22. s V E 1~ E ~ B 0 1{- t '8'
nH()YM R
r
l-ti ll~ l~U l'''' UU~. Ul 11ba.l1~~
Il ~V"""l... t Il'''''''''' '~I "'Iall..., ""'-ni.
l "tif. ~,"«
Facsimile of original Swedish lille page. 1

24. 21
[1] *G~~the 21st of July, 1 travelled from Stock­
holm, arrived on the 27th at Ysta~, after passing through
Talje, Nykoping, Norrkoping, Linkoping, Grenna, and
J onkoping. In Ystad 1 met the Countess de la Gardie,
. ­
with her two daughters, and the two counts, Count Fer­
sen, Major Landtishusen and Magister Klingenberg. On
the 31 st General Stenflycht arrived with his son, and
Capt. Schachta.
[2] The wind was against us, and we did not sail till
the 5th of August; 1 was in company with General Sten­
flycht. On the 6th we reached Stralsund, and early on
the 7th entered the town. The countess and the general
continued their joumey the same day.
[3] ln Stralsund 1 again visited the fortress from
Badenthore, to Francken, Stripseer and Kniperthore,
and the house where King Charles XII lodged, the Mejer­
feldz palace; the churches of St. Nicholas; of St. James,
which was laid in ruins during the siege; and of St. Mary.
1 paid a visit to Colonel and Commandant SweJjn, Su­
perintendent Loper, and Postdirector Crivits. In St.
Nicholas Church a timepiece is shown which was struck
by lightning in 1670, 1683, and 1688, just as the hand
pointed to 6:00. 1 afterwards visited sorne new fortifi­
cations outside Kniperthore. 1 met Carl Jesper Benze­
lius. Visited the waterworks that supply the town: they
consist of two sets of pipes.
[4] The 9th of August, travelled from Stralsund
through Damgarten: through the Mecklenburg territory
past Rimnits, to Rostock, where 1 visited eight churches,
five large and three small, a c10ister for ladies, eight in
number, who however are not under rules of restraint.
[5] From there 1 joumeyed to Wismar, where there
are six churches, the best are those of St. Mary and St.
-The paragraph numbering is that adopted by C. Th. Odhner in his 1918
English translation.

25. ÎÎ
George.
Thence on the Il th; and on the way visited Gade­
buch, the scene of the battle between the Swedes and
Danes; afterwards to Ratzeburg; which is surrounded by
swamp, over which a long bridge leads into the town.
[6] On the 12 th came to Hamburg, and took up my
quarters in the Keisershof. The Countess de la Gardie
was staying in the same hotel. Met Baron Hamilton,
Reuterhom, Trivalt, Konig, Assessor Awerman: was
presented to Prince Augustus, his royal highness' bro­
ther, who talked Swedish: afterwards was presented by
the Grand Marshal Lesch to his Royal Highness Adolph
Fredrich; delivered the manuscripts 1 had with me, and
which are for the press. and at the same time showed the
reviews of the former works.
[7] The 17th, travelled from Hamburg, over the river
to Buxtehude, where, for the space of <1 mile 1 saw the
prettiest country 1 had seen in Germany; the route I<lY
through a continuous garden of <Ipples. pears. plu ms.
walnuts, chestnut trees, limes and elms.
[8] The 18th, to Bremen, with its fine ramp<lrts and
suburbs; the best of these is NystadL by the bridge lead­
ing thither, there are no less than eleven water mills. one
by the side of the other. Visited the town house in the
market place, and also the great Rolan [belfry]. which
is the sign of a free town: afterwards went to St. Nicho­
las and the cathedral churches; was also in the hospital
where there are several statues.
[9] 20th, from Bremen to Leer, through Oldenburg,
which is a country belonging to the King of Denmark;
fine fortifications, with plenty of water about them;
went also through Neuskants: at Lee .. there is a fort
which is called Leerort, which is in the possession of
Holland. Thencc to Groningen. which is <1 large town.

26. 23
under the Prince of Orange. At Leewarden 1 saw his
palace, as well as his mother's; the latter is ca lied the
Princess' Palace; visited also the hotel de ville, and other
places. 1 came here by Treckscheut [passenger boats on
the Du tch canals d raw n by horses. Trans/ator J.
[IOJ From Grbningen there is a choice of two routes,
namely, to Harlingen, and to Lemmer; to the former,
the mode of conveyance is by Treckscheut; to the latter,
by coach. 1 chose the way to Harlingen through Lewar­
den.
From Harlingen, which is a large town ... [the con­
tinuation is missing. ft is impossible to decide whether
it was ever written, or not, for the word stad (town)
concludes the sixth page, and th en come several blank
leaves: yet it is probable that sorne leaves (4?) have been
torn out. On the shreds that remain of two that have
been cut out, there are large numeral figures written in
an unpracticed hand, perhaps a child 's. Editor. J
[11] 1. Dreamed of my YOllth and the Gustavian
family.
2. In Venice, of the beautiful palace.
3. In Sweden, of the white expanse of heaven.
4. In Leipsic, of one that lay in boiling water.
S. Of one that tumbJed with a chain down
into the deep.
6. Of the king that gave away so precioLis a
thing in a peasant's cabin.
7. Of the man servant that wished me to go
away on my travels.
[12] 8. Of my delights during the nights. Won ­
dered at myself for having nothing left to
do for my own honor, so that 1 was even
tOllched. Also at not being nt ail inclined
towards the sex. as 1 had previously been

27. 24
ail my life.
9. How 1 was ln wak ing trances nearly the
whole time.
[13] la. How 1 set myselfagainst the spirit.
And how 1 then favored it, but found afterwards that
it was madness, devoid of alliife and connection.
And that thus a quantity of what 1 have written must
be of the same kind; because 1 had not at ail resisted the
power of the spirit to that degree; inasmuch as the faults
are ail my own, but the truths are not mine.
Indeed 1 sometimes fell into impatience and into
thoughts [doubts], and would fain have given way to in­
solent demand whenever the matter did not go so easily
as 1 wished. as 1 did nothing for my own sake: but 1 was
a long way from finding out my own unworthiness. or
being grateful for mercies.
[14] Il. How 1 found. after 1 arrived at The Hague.
that my interest. and self love in my work. had passed
away; at which 1 myself wondered.
How the inclination to the other sex so suddenly
ceased which had been my strongest passion.
How 1 had. during the whole time. the best sleep (lt
nights, which was more than kincl.
How my trances were. before and after sleep.
My clear thoughts about things.
[15J How 1 set myselfagainst the power of the Holy
Spirit. what happened thereupon: how 1 saw hideous
specters. without life horribly shrouded and rnoving in
their shrouds: together with a beast that attacked me.
but not the child.
[16] It seemed 1 layon a mountain with a guJf under
it: there were knolls upon it; 1 lay there and tried to
help myself up, holding by a knoll, without foothold: a
gulf was below. It signifies, that 1 myself wish to help

28. myself from the abyss of heli, which is not possible to
be done.
[17] How a woman laid down by my side, just as if 1
was waking. 1 wished to know who it was. She spoke
slowly; said that she was pure, but that 1 smelled il!. It
was my guardian angel, as 1 believe, for then began the
temptation.
Ô. March 24-25.
[18] 1. Stood behind a machine, that was set in mo­
tion by a wheeI; the spokes entangled me more and more
and carried me up so that it was impossible to escape;
wakened. Signifies either that 1 ought to be kept more
strictly; or perhaps it referred to the lungs of the fetus
in the womb, about which 1 was writing immediately
afterwards, [or] both.
[19] 2. Was in a garden which had many divisions;
pretty; of these 1 wished to possess one for myself; but
looked about to see if there was any way to get out. It
appeared to me that 1 saw one, and thought of another.
There was a person who picked away a number of invisi­
ble creeping things, and killed them; he said they were
bugs, which someone had dropped there and thrown in.
and which infested the people there. 1 did not see them.
but saw another little creeping thing which 1 dropped on
a white linen cloth beside a woman. It was the unclean­
ness which ought to b~ noted out from me.
[20] 3. Descended a great staircase, which ended in
a ladder; freely and boldly; below there was a hok.
which led down into a great abyss. It was difficult to
reach the other side without faJling into the hole. Tl1ere
were on the other side persons to whom 1 reached I11Y
hand, to help me over, wakened. Signifies the danger 1
am in of falling into hell, if 1 do not get help.

29. 26
[21] 4. Spoke with our successor in Sweden (who
was turned into a woman) freely and familiarly; after­
wards with Carl Brockman, bidding him beware of him;
he answered something.
Spoke with Erland 8roman, and told him 1 was here
again. Do not at aIl know what it means, unIess some­
thing of the following.
[22] 5. Came into a magnificent room and spoke
with a lady who was a court attendant; she wished to
tell me something; then the queen entered, and went
through into another apartment. It seemed to me it was
the same that had represented our successor. 1 went out,
for 1 was very meanly dressed, having just come off a
joumey; a long old overcoat without hat or wig. 1 won­
dered that she deigned to come after me. She said that
a person had given to his mistress ail the jewels; but he
got them back in this manner; it was told to her that he
had Dot given the best; then she threw the jewels away.
[23] She asked me to come in again; but 1 excused
myself on the ground of being so shabbily dressed, and
having no wig: 1 must first go home. She said it was of
no consequence. It means that 1 should then write and
begin the epilogue to the second part, to which 1 wished
to put a prologue, but it is not needed. 1 did accord­
ingly. What she related about the jewels means truths,
!
which are reveal.ed to a man, but are withdrawn again;
for she was angry because she did not get ail. 1 after­
wards saw the jewels in hands, and a great ruby in the
middle of them.
[March] 25-26
[24] It seemed 1 took a key, went in, was examined
by the door keeper as to what keys 1 had; showed them
ail; also as to whether 1 should have two. But it seemed

30. 27
that Hesselius had another. 1 was taken in to custody,
and watched. Many people came to me in vehicles. ft
seemed to me that 1 had done nothing wrong. Yet it
came to mind that it might look suspicious if it was
asked how it happened that 1 had taken the key.
Wakened. Many significations: as, that 1 had taken the
key to anatomy; the other, that Hesselius had, was the
key ta medicine. Aiso that the key to the lungs is the
pulmonary artery, which is thus the key to ail the mo­
tion of the body, or it may be interpreted spiritually.
[25] 1 entreated a cure for my sickness; a ot of rags
were given me to buy; 1 took the half of them, and
selected from the other half; but gave the rags ail back
again. He said that he himself would buy me something
that would serve for a cure. It was J)1Y bodl"s_tho~:ghts
that were the rags wherewith 1 would cure myself; but it
was no good.
[26] Came out afterwards, and saw many black im­
ages; a black one was thrown to me: 1 saw that it could
not fit to the foot. ft meant that natural reason cou Id
] never harmonize with spiritual, 1 believe.
[March] 30-31.
(27] Saw a number of women; one who was writing
a letter. Took iL but do not know where it went. She
was sitting, and a yellow man smote her upon the back;
he wished that she should have more stripes; but this was
enough. ft concerns. so 1 believe, what 1 am writing. and
have written; our philosophy.
[28] Saw also a very lovely woman as it were beside
a window there. where a child was placing roses. She
took me by the hand and led me. ft betokens what 1 am
writing: <Ibo my tonnent. that would lead me; so 1 be­

31. 28
lieve.
(29) Saw a procession of men; magnificent;jewelled;
so fine that 1 never saw anything finer; but it disap­
peared soon. It was, as 1 believe, experience, which now
is in great luxuriance. *
April 1-2.
(30) Rode in the air on horseback. Went into ail the
rooms, kitchen, and the rest, and sought after a particu­
lar person; but found nothing. The rooms were badly
swept and cared for. At last, 1 was carried in the air into
a hall; there 1 got two pieces of beautiful bread, and so 1
again got him [whom 1 sought]. Here there were a num­
ber of people, and a well-swept room. Signifies the
Lord 's Supper.
[31] King Charles sat in a dark room, and spoke
something, but very indistinctly; afterwards asked a per­
son at the table if he had not heard what he had asked.
He said, "Yes." Afterwards he shut the window, and 1
helped him with the curtains. After this 1 got up on a
horse, but by no means took the way 1 thought, but rode
over hills and mountains; rode fast; a heavy load fol­
lowed on to me; 1 cou Id not succeed in riding away, the
horse got tired with the load, and 1 would have him put
in to sorne one. He came in, and the horse became like
a slaugh tered and bJood-red beast, and lay there. Betok­
ens that 1 have got ail that 1 had thought for my instruc­
tion; and that 1 am taking a way which is perhaps not
the right one. The Joad was my remaining works that
followed me, that on the way became of that kind, 1
weary and dead.
[32] St~ped out of a coach; the coach was driven
*Odhner's translation reads: "It was, as 1 believe, experimental science
which now is greatly in fashion."

32. 29
into a lake; as he was driving it in, the coachman called
out to the other coach to take care: there was also dan­
ger wh en he drove in. 1 looked at the other coach.
There seemed to be a screen at the back of it, which was
spread out as a screen is [Iike a fan]. 1, in concert with
a man that sat at the back, took the screen, went in, and
bound it together. Meaning was, that the beginning of
my work was difficult; the second coach was warned
and bid to take care: presages also that 1 ought to draw
the sails together, to furl them; and not make the notes
so long. *
[April] 2-3.
[33] There came two persons. They came into a
house which was not yet ready, but the building fin­
ished. They went round about it, and did not appear at
ail pleased with it. We saw that our force was not with
us, and feared them. One came to me, and said that they
had a punishment for me on the next Maundy Thursday,
if 1 did not take myself off. 1 did not know how to get
out. He said he would show me the way. Wakened.
1/ Means that 1, in an unprepared and unswept cabin had
invited a visit from the Highest; and that he found it
unswept; ought to be punished; but most graciously the
way was shown me to escape their wrath.
[34] [It seemed there] was a beggar, tha t cried ou t
that he would have bacon; they wished to give him
something else, but he continually cried out, "Bacon!"
Wakened. Same signification, 1 believe.
[35] Saw two batches of soldiers, blue; they marched
in two bodies past my window. which stood ajar. 1
*A reference to his work then in progress. Reg/lll/li 11/1illlo/e, J work with
many lengthy footnotes.

33. 30
wished to look out on the first body that marched, which
appeared to me to be magnificent. Wakened. It is a
gracious guard, to prevent me from perishing.
N.B. April 3-4, 1744,
which was the day before Easter.
[36] Found nothing during the whole night, though
1 often wakened. Believed ail was away, and settled, and
that 1 was left, or driven off. About the morning it
seemed, that 1 rode, and it was shown me where to go;
but wh en 1 looked, it was dark. Found that in the dark­
ness 1 had gone astray; but then the light came, and 1
saw that 1 was astray. Saw the way, and the forests and
groves to which 1 ought to go, and behind them the sky.
Wakened. Then came the thought of itself about the
fifst life and, in consequence, about the other life; and
it seemed to me that ail is full of grace. Began weeping
( because 1 had not loved at ail but instead hadcoiitin­
1 ually angered him that had led me and had shown me
, the way that leads at last to the kingdom of grace; and
because 1 had grown unworthy to be taken to grace.
[April] 4-5. Went to God's table.
[37] It was told me that a courier was now come. 1
said that it might be, that [ail the rest is crossed out with
the pen].
A tune was sung, and a line 1 remember of the hymn:
Jesus is my best of friends
Jesus tir min wan then baste
It seemed to me that the buds had bUfst, and were green.

34. 31
[April] 5-6.
[38] Easter day was the 5th of April. On that day l
'vent to God's table. The temptation still continued,
principally after dinner ti1l 6 o'clock, but nothing defi ­
nite. It was a wretchedness as of final condemnation,
and as of being in hell. Still there was always the hope
that the Holy Spirit gave; and strength therein, as in
( Paul, Romans 5: 5. The evil one had power given him to
make the innermost uneasy with va rio us thoughts.
[39) At Whitsuntide* after the Lord's supper, l was
e?,~eedingly happy, and yet outw.é!rdly afflicted. The
temptation came in the afternoon, in quite a different
way; but strong; for l was assured of having got my sins
forgiven, and yet l could by no means restrain my flying
thoughts from venting a little, against my better judg ­
ment; which was the work of the evil one, through per­
mission. Prayer, and also God's Word, calmed down
1 these thoughts. Faith was there in full, but trust and
confidence and love seemed to be missing.
[40] l went to bed at 9:00 o'clock. The temptation
accompanied with trembling continued Till 10: 30. 1
then fell into a sleep in which the whole of illY telllpta­
tion was represented to me: how Erland Brol11an 11'1d
sought me in different ways, and endeavoretfto get Ille
to take his side and to belong to that party (IlIXUr y
riches, vanity); but he could not manage to win Ille over.
.!
II grew more and more resolutely opposed, because he
1 treated me with contempt. [41] Afterwards 1 was in
strife with a serpent, dark, grey, which lay down, and
1(was Broman's dog. 1 struck at it with a club many times,
but could never hit it on the head; it was in vain. li
tried to bite me, but coulg not. 1 laid hold of it by its
*Odhner has corrected this to read "Easter."

35. 32
open jaws: it could not bite me; nor could 1 do it much
harm. At last 1 got it by thejowl and squeezed it hard;
also the nose, which 1 squeezed until poison squirted
)Iout. 1 said that though the dog was not mine, yet as he
had wished to bite me, 1 must correct him. Thereupon
he seemed to say that he could not get me to say a word
to him; 1 quarreled then with him. When 1 wakened, the
words 1 was saying were: "Hold your tongue."
[42] From this it is easy to see without further ex­
planation how the temptation was: and how gre~lt God's
grace was on the other side. through the merits of Christ
and the working of the Holy Spirit: to whom be honor
and glory From eternity [0 eternity. The_thought s~uck
me instantly. how great the Lord's grace is. which ac­
counts it to us as if we had stooe! against temptation.
and attributes it to us as our own; when yet it is only
God's grace and working: is his and nowise ours and he
overlooks ail our weakness in the combat. manifold ,IS it
has surely been. And moreoverwhat great glory our
Lord gives after a [ittle time of adversity.
143] Afterwards 1 slept. and it seemed to me that the
whole night in various ways 1 was tïrst brought into asso­
ciation with others. through the sinfulness that cxisted.
Afterwards. that 1 was b,ll1daged and wrapped in won­
derful and indescribable courses of circles: showing that
during the whole night 1 was inaugurated in a wonderful
manner. And then it was said, "Can any Jacobite be
more th an honest?" So at iast 1 was received with an
embrace. Afterwards it was said that he ought by no
means to be called 50. or in the way just named: but in
some way which 1 ha<>2 no recollection of, if it were not
Jacobite. This [ can by no mealls explain: it was a mys­
tical series.
[441 Afterwards [ wakened and slept again many

36. 33
times, and ail was in answer to my thoughts, yet in such
wise that there was su ch a life and such a glory in all that
1 can give no account of it in the least; for it was ail
heavenly; clear for me at the time; but afterwards 1 can
explain nothing of it. In a word, 1 was in heav.~~d
heard speech tllat no human tongue with the life in it
can utter; nor the glory and innermost delight in the
train of the speech.
Except this 1 was in a waking state, as in a heavenly
ecstasy, which also is indescribable.
[45J At 9:00 o'clock 1 lay down in bed, and got up
between 9:00 and 10:00 in the morning, having be~n
- -". -----
bed between twelve and thirteen hours. To the Highest
be thanksgiving, honor, praise! HaJiowed be his name:
Holy, holy, Lord God of Sabaoth!
[46 J How 1 learned by actual proof the meaning of
the injunction not to love the angels better than God;
a proof which had nearly spoiled the whole work. But in
regard to our Lord, no account ought to be taken of any
angel; but in regard to their help, where love is con-
cerned, it is a far lower case.
[47J 1 found in myself like beams of light th'at it was
the greatest happiness to be a martyr in regard to the
indescribable grace connected with love to God. which
causes the subject of it to wish to endure this tonnent.
which is nothing in comparison with the everlasting:
and makes it the least of things to offer up one's life. )
[48J Had also in my mind and my body a kind of
consciousness of an indescribable bliss, so that if it hac!
been in a higher degree, the body would have been as it
were dissolved in mere bliss. This was the night between
Easter Sunday and Easter Monday; also the whole of
Easter Monday.

37. 34
April 6-7. N.B. N.B. N.B.
[49] ln the evening 1 came into another sort of
temptation, namely, between eight and nine o'dock in
the evening when 1 read God's miracles performed
through Moses, it seemed to me that somewhat of my
understanding mixed itself therein; so that 1 could never
have the strong faith that 1 ought to have. 1 believed and
did not believe; thought that therefore the angels and
God showed themselves to shepherds, but never to the
philosopher that lets. ~is understanding take part in the
matter. The understanding, for instance, is always bent
to ask why he used the wind when he calied the locusts
together? why he hardened Pharaoh's heart? why he did
not do ail at once? with more of the like. In my mind 1
did indeed smile at this, but yet did it so much, that
faith was by no means steady. [50] 1 looked at the fire,
and said to myself: Thus 1 ought also not to believe that
the fire exists, and [ought to believe] that the outward
(sense~e more fa~~~'~s than wha~hi~s~~ys,
which is very _truth; 1 ought rather to believe this than
myself. In thoughts like those and many more 1 passed
the first hour or hour and a half, and in my mind _srr!i~d
at the ter~p!er. It is to be noted, that the same day 1
--
went to Delft, and the whole day had the grace to be in
de~ spiritual thoug_hts,- so deep and lovely as 1 had never
been in before and this, the who le day; which was the
work of the spirit which 1 then found with me.
[SIl At ten o'dock 1 went to bed and was somewhat
better. Half an hour after 1 heard a noise under my
head. 1 thought that the tempt~r was then going away.
Straightway there came over me a shu,@ering, so strong
from the head downwards and over the whole body,
with a noise 0Lthunder, and this happened several times.

38. 3S
l found that something holy was upo~me; [52] 1 then
fel! into a sleep, and at about 12:00, 1:00 or 2:00 in the
night, there came over me a strong shuddering from head
to fo..?t, with a thundering noise as if many winds beat
together; which shook me; it was indescribable and pros­
trated me on my face. Then, at the time l was prastrated,
at that very moment l was wide awake, and saw that l
was cast down. [53] Wondered what it meant. And l
spoke as if l were awake; but found nevertheless that the
words were put into my mouth. "And oh! Almighty
Jesus Christ, that thou, of thy so great mercy, deignest
to come to so great a sinner. Make me worthy of thy
grace." l held together my hands, and prayed, and then 1
[54] -
came forth a hand, which squeezed -;y hands ha;i.
Straighrway thereupon 1 continued my prayer,
and said, "Thou hast promised to take to grace ail sln­
ner~ th ou canst nothing else than keep thy word." At
that same moment, l sat in his bosom, and saw him face
..
to face; it was a face of holy mien, and in ail it was in­
describable, and he smiled so tha t 1 believe that his face
had indeed been like this when he lived on earth. He
spoke to me and ask_ëëïTf1 had a clear bill of health. l
answered, "Lord. thou knowest better than 1." "~Il,
do so," said_he; that is) as l found it in my mind to sig­
-~ --
nif; lov.e me in reality' or do what thou hast promised.
God give me grace thereto; 1 found that it was not in my
power. Wakened, with shudderings. [55] Feil again
1 into such astate that 1 was in thoughts neither sleeping,
nor waking. Thought, What can this be? Is it Christ,
God's son, 1 have seen? But it is sin that 1 doubt thereof.
But as it is command~....Lhat we shall praye the spirits, s-o
l l Jhought it alLo.Y_er and found from what had passed on
the previous night that 1 was purified and enwrapped
and protected through the whole night by the Holy

39. 36
Spirit, and in this way prepared hereto; as a1so that 1 fell
on my face, and the words 1 spoke; and the prayer, that
1 came by no means l'rom myself, but t~~d was
placed in my mouth; still, that it was 1 that spoke, and 1
t_that ail was holy. So 1 found that it was God's own son,
who came down with this thunder, and prostrated me
to the ground, l'rom himself, and made the prayer, and
so, said l, it was Jesus himself. [56] 1 asked for grace,
for having so long doubted of this, and also for ~ing
let it come into my thoughts to ask for a miracle, which
1 found was unbecoming. Thereupon 1 fell to prayer and
asked only for grace. More than this 1 did not utter. yet
afterwards 1 entreated and prayed to have love. which is
Jesus Christ's work. and none of mine. Meantime. shud­
derings often went over me.
(ta be cantinued .. .)
Published by the
SWEDENBORG SCHOOL OF RELIGION
48 Sargent St., Newton, MA 02158, U.S.A.

40. PubliJhed intermillent/j1 by the Swedenborg School 01Religion
Vol. 1 June 1974 umber 2
The Journal ofDreams [Part II}
• -Emll'nueJ Swedenborg
Th second of four instaUments of this
intimate diary ept by wed nborg
during the crucial y ars 1743-44.
This version was translat into En­
glish by James John Garth ilkinson
in 1860 but has never h retofore been
published.
Swedenborg Father-Dream
on pril7 1744
- bert H. Kin'cn

41. SWEDENBORG'S FATHER JESPER SVEDBERG (1653-1735)
According to William White's 1867 biography of Swedenborg, the
above picture of the bishop of Skara is a copy of a rare engraving once
in the possession of Dr. J. J. Garth Wilkinson. The two printed verses
one in Swedish, one in German, are by unknown writers. The Swedish
stanza states: "Here stands Herr Svedberg's image in copperplate, whose
learning, wisdom and zeal for Christ's flock are widely and favorably
known in Sweden ... " The German text says: "Here stands a picture
-no metal can show the treasure which holds in it pure fear of God and
intelligence. If it were to please many to emu/ate him, 0 how your
Zion would rise, Sweden l "
Some unknown hand has alsa superscribed the Latin verse Sweden­
borg wrote to commemorate the fact that the original copperplate en­
graving survived the /ire which destroyed the bishop 's house in Brunsbo
in 1712. A free translation fo//ows: "This (copperplatej lay unhurt in
the ashes of my father's house ... So shan your name and fame survive
the funeral pyre, father!"

42. 3
In this second issue we continue the text of Swedenborg's
1743-44 Journal of Dreams. The rest of the issue is devoted to
articles by two faculty members of the Swedenborg School of
Religion. One of these articles bears directly on the text of this
installment of the Journal.
Dr. Kirven's analysis of Swedenborg's dream-meeting with his
father (who died in 1735) on the night of April 6-7,1744, caUs
attention to a number of significant psychological changes which
took place in Swedenborg about that time, and which have not
always been clearly understood. Kirven, incidentally, cites the
dream and related texts in the 1918 EngIish version of C. Th.
Odhner rather than that of Wilkinson, since the latter text was
not available to him at the time he wrote the article. Thus the
reader may notice sûme variations in wording from the text of
the Journal ofDreams which we are publishing in this magazine.
Dr. Dole's concise article on a particular problem in translating
Swedenborg's Latin wiJ! be of special interest to linguistically in­
clined readers.
[The night of April 6-7, 1744, contd.]
[57] Afterwards about daybreak 1 fell again into a
sleep, and then it was chiefly in my thoughts how Christ
unites himself to mankind. Roly thoughts came; but
they were such that they are q uite unsearchable. 1 can­
not in the least convey to the pen what passed; for 1
only know that 1 was in such thoughts.
[58] Afterwards 1 saw my father, in a different cos­
tume from that he used to wear, nearly of a red color;
he called me to him, and took me by the arms, where 1
had half sleeves with cuffs or ruffles in front. Re pulled
both the ruffles forwards, and tied them with my strings.
My having ruffles signifies that 1 am not of the p~tly
,. order, but am, and ought to be, a civil servant. After­
wards he asked me how 1 like the question, that a king
has given leave to about 30 persons who were in holy
orders to marry, and thus change their estate. 1 an­
swered that 1 had thought and written something about

43. 4
such a matter, but it has no relation thereto. [59] In­
stantly thereupon 1 found rit in me] to answer, accord­
ing to my conscience, that no one whatsoever should be
permitted to alter the estate to which he has devoted
himself. He said that he was of the same opinion. But 1
said , if the king has resolved, the thing is settled. He
said he should deliver in his vote in writing. If there are
50 [votes] the matter will be settled accordingly. 1 ob­
served it as a remarkable fact that 1 never caHed him my
father, but my brother; thought afterwards how this
was: it seemed to me that my father was dead, and this,
that is my father, must thus be my brother.
[60] To forget nothing, it came also into the thoughts,
that the Holy Spirit would show me to Jesus, and pre­
sent me to him, as a work that he had so prepared; and
that 1 ought by no means to attribute anything to my­
self; but that aIl is his; although he of grace, imputes to
us the same.
So 1 sang the hymn 1 then selected:
Jesus ar min wan then baste, n. 245
[Jesus is my best of friends.]
[61 ] 1 have now learned this in spiritual [things], '
that there is nothing for it but to humble oneself and to
desire nothing else, and this with aH humility, than the
grace of Christ. 1 attempted of my own to get love, but
this is arrogant; for when one has God's grace, one leaves
oneself to Christ's good pleasure, and does according to
his good pleasure. One is happiest when one is in God 's
grace. 1 was obliged with humblest prayers to beg for
forgiveness before my conscience could be pacified; for
1 was still in temptation until this was done. The Holy
Spirit taught me this; but l, with my foolish understand­
ing, left ou t humility, which is the foundation of aIl.

44. 5
The night between [ApriJ] 7th and 8th.
[62] Throughout the whole night 1 was going down
deep, stairs after stairs, and through various places, but
quite safely and securely, as if there were no danger in
the depth; and th en there came to me in the dream this
verse: that neither the deep, nor anything else any
more . . .
[63] Afterwards it seemed 1 was with a number of
others dining with a priest. 1 paid about a louis d'or for
my dinner; more in fact than 1 ought. But as 1 was on
the way therefrom, 1 had with me two silver cups 1 had
taken away from the table. This pained me, and 1 en-
deavored to send them back, and it seemed that 1 had
the means of doing so. This means, 1 believe, that l, in
the temptation, had paid my part (it was God's grace)
and even more than 1 ought (God's grace); b~t 1
thereby 1 learned much about spiritual things; which is
meant by the silver cups which 1 wished to send back to
the priest; that is to say, to the glory of God 1 would
again give to the church universal in some manner; as it
seems to me indeed may be the case.
[64] Afterwards 1 went in a considerable company
to a second priest, where it seemed 1 had been before.
When we alighted, it seemed there were so many of us
that we should incommode the priest. Thought nothing
of our being so many, and of the priest being troubled.
This signified that 1 had many unruly thoughts where 1
ought not to have them; thoughts that 1 could never
contro!. The people also that 1 had before seen resem-
bled Poles, hussars, that are maraud ers. But it seemed
that they went away.
[65] 1 was also in this temptation, that thoughts in-
vaded me which 1 should never be able to control; yea,

45. 6
so hard that 1 was withheld from aIl other thought; only
to give them free rein for once, to go against the power
of the spirit, which leads in another direction; so hard,
that if God's grace had ·not been the stronger, 1 should
surely have fallen therein, or gone mad. Meantime 1
could by no means get my thoughts to contemplate the
Christ that 1 had seen for that short moment. The move­
ment and the power of the spirit came to me, and 1 felt
that 1 would rather go mad. Hereby was signified my re­
lation to the second priest. [66] 1 can compare it to
two scales of a balance, i!!. the one of which is our own
will and vehement nature; in the other, God's power,
which our Lord so places in temptation that he some­
times lets it come to an equilibrium, but so soon as ever
it will weigh down one side, he helps it up. So 1 have
found it, to speak after a natural manner. From this it
follows that our power that presses down that scale is
little, and that it rather opposes than assists the power
of the spirit; and thus it is only our Lord's work, which
he disposes.
[67] Then 1 found that various matters in my
thoughts were brought forward that had been put into
them long before; and so 1 found by this example the
truth of God's Word, that there is not the smallest word
or thought that God does not know; and if we do not
obtain God's grace, we are answerable therefore.
[68] This have 1 learned, that the one only thing in
this state (I know not of any other) is, with humility to
thank God for his grace, and to pray for it; and for us to
regard our own unworthiness and God 's infinite grace.
[69] 1t was wonderful tha t 1 could have two thou_~ts,
quite separate, at one and the same time; one for myself,
who was occupied entirely by other thoughts, and with­
al the thoughts of the temptation, in such wise that

46. 7
nothing was available to drive it away; it held me so cap­
tive that 1 did not know whither to fly, for 1 bore it with
me.
[70] Moreover after this again, when particular mat­
t~rs 1 ha<i long before thought and rooted in my' mind
came up before me, it was as if it was said to me that 1
should find reasons to excuse myself; which also was a
great temptation; or to attribute to myself the good 1
had done, or more properly, that had happened through
me. But God's spirit prevented this also and inspired me
to find it otherwise.
[71 J This temptation was stronger than the former,
inasmuch as it went to the innerrnost, and on the other
side 1 had stronger proof of the spirit; for 1 sometimes
burst out into a s~at. That which was suggested was
not at aIl as if it would condemn me more, for 1 had the
strong assurance that this was forgiven me; but it was
that 1 should excuse myself, and make myself free. 1
~urst freq,l!ently into tears, not from sorrow, but from
inward rejoicing that our Lord had chosen to show so
unworthy a sinner such great grace; for 1 found from it
aIl tha t this was the sum; tha t the only thing is to cast
---.
oneselfwith humility into our Lord's grace, to find one's
own unworthiness, and thank God in humility for his
grace; for if any glorification is in it, which makes for
one's own honor, be it glorification of God's grace or
whatever else, it is to this extent im.e,ure.
[72] When, as was often the case, 1 was in my
thoughts about these very subjects, and a~e ac­
counted me as a holy man and on this account offered
me dignity-as indeed it happens among certain simple
people that they no! only venerate but even adore ~e
sl;!:.Qposedly-holy _ ­ as a saint-I then found that in the
- -- ...
man
earnestness which then possessed me, 1 desired to do

47. 8
him ail the ill 1 could to the highest degree, in order that
nothing at ail of the sin should stick to him, and that
with earnest prayers 1 ought to appease our Lord, in or­
der that 1 might never have any part of so damning a
sin to stick to me. [73] For Christ, in whom ail the
Godhead is perfect, ought alone JO btlra ed to; for he
takes the greatest sinners to grace and regards as nothing
our unworthiness; how can we therefore address our­
selves in prayer to other than to him? He is almighty
and the only mediator, which he does for other's sake;
the holy are made such; it is his work, and not ours, that
we should . . . [The three last words are crossed out.
Editor]
[74 J 1 found myself more unworthy than others and
the greatest of sinners, as our Lord has permitted me to
go deeper into certain things with my thoughts than
many other people; and the very fountain of sin lies
there, in the thoughts, which are carried out in action;
which in this way causes my sins to have come from a
deeper ground than many other people's. Thereln 1
found my own unworthiness, and my sins greater than
other men 's. For it is not en0u..gh to make oneself out tO) l
be unworthy, which may consist of something from
which the heart is far away, and may be a counterfeit;
but to find out the fact that one is unworthy belongs to
the grace of the spiri t.
[75] Now while 1 was in the spirit, 1 thought and
sought how 1 might by my thoughts attain the knowl­
edge of how to avoid ail that was impure; still 1 marked,
notwithstanding, that the impure, on ail occasions, put
-­
itself forward. 1 found that it was dwelt uQon in thought
from the point of view of self love. For instance, if any
person did not regard me aë'ëë);ding to the estimate of
my own imagination, 1 discovered that 1 always thought

48. 9
to myself, "Ah! if you only knew what grace 1 have,
1 you would act otherwise." This was at once impure, and
1had self love for its basis. At last 1 found this out, and
prayed to God for his forgiveness. And then 1 asked
that others might enjoy the same grace; which perhaps
they had, or do receive. Thus 1 could here clearly ~~­
serve in myself one more of the horrible apples still re-
maining, entirely unconverted, which are the root of
Adam, and original sin. Nay, and endless other roots of
sin belong to me besides.
[76] 1 heard a persan sitting at table propose to his
neighbor the question wh ether anybody could be melan-
choly who had a superabundance of money. 1 laughed
in my own mind, and 1 felt inclined to answer, if it had
been right to do so in that company or if the question
had been put to me, that a person who has ail means in
e2<cess is not only subject to m~ancholy but to melan~
[
choly i~a higher place, in the state of the mind and the
soul, or the spirit which opera tes therein. Wondered that
he raised such a question. [77] 1 can the better testify
of this, as by God's grace 1 have received as my portion
a superabundance of ail 1 want in worldly means, can
.
live in plenty on my annual income, and carry out the
-
plans 1 have in my mind; and put by something after ail.
1 can thus bear my testimony that the misery and the
melancholy which arise from lack of life's necessities are
low in degree and bodily in pressure, but are by no
means so bad as the other kind. But as the power of the
Spirit is in the one, the other knows nothing of this, for
it may seem as if the former were strong so far as the
body is concerned; but into this 1 do not enter.
[ The last sentence from "But as" is crossed out with a
thick stroke, made immediately after it was written.)
[78] Saw a bookseller's shop. Thought immediately

49. 10
that my works would do more than other people's. But
then it struck me at once that one is servant to another,
1 and our Lord has among his means a thousand issues for
preparing one man; and thus every book ought to be left
to its own value, as a means near or remote according to
the state of each man's reason. Still, pride, arrogance
will push forth; may God control it, who has the power
in his hands.
[79] Had so much of the Lord's grace that when 1
would determine to keep my thoughts in purity 1 found
1 had an inward joy, but still a torment in the body,
which could not at ail bear the heavenly joy of the soul:
for 1 left myself most humbly in God's grace, to do with
me according to his pleasure. God grant me humility,
that 1 may see my own weakness, uncleanness, and un- )
worthiness.
[On the 29th page only 20 lines are written, and these
are entirely covered with strokes of ink. The following
paragraph has been made out with considerable trouble,
but portions of it can only be regarded as approxima­
tions in the way of guesses.]
[80] During ail this time 1 was in society as usual and
no one could in the least [observe in me any change] ;
this was of God's grace; but 1 knew what the case was,
not darjng to say that so high grace had been vouchsafed
me; for 1 found that it would conduce to no end, but for
people to think about me in one way or another, for or
against, each person in his own way. 1 found that it
could do no good were 1 to men tion in private society,
for the alleged glorification of God's grace, that which
might redound to my amour propre.
[81] 1 found no better comparison for myself than
when a peasant is raised to power as a chief or king and
can command ail that his heart desired; but who yet had
something in him that caused him to wish to learn that

50. 11
of which he himself knew nothing. And from the com­
parison one discovers that it is . . . thy gracious hand
that causes the great joy. Yet was 1 sorrowing to think
that man can by no means place himself within that
grace.
[April] 8-9
[82] It seemed that 1 had on my knee a dog, and 1
wondered that it could speak and ask about its former
master, Swabe; it was blackish, and it kissed me. Waken­
ed, and cried out for Christ's mercy on the great pride 1
cherish and the self-flattering it indu ces.
Afterwards 1 thought that it was my fast day,
which had been the day before, and that many things
had been packed up for the army.
[83] Afterwards a young woman in dark clothes
came in, and told me that 1 ought to go to . . .
Then there came at my back one that heId me so fast,
the whole back with the hand and a11, that 1 could not
move. 1 besought one that was beside me for help, and
he helped her away; but 1 had no power to move the
arm myself. This was the temptation of the previous
day and signifies that 1 am by no means capable of do­
ing any good thing of myself. Afterwards a whistling
was heard as he went away, and 1 shuddered.
(84] Afterwards 1 saw in St. Peter's Church a person
that went into the chamber underneath where Peter lies,
and he was carried out, and it was said that somebody
is stilliurking there.
It seemed that 1 was free to go in and out, God lead
me.
[85] Afterwards 1 saw a11 that was unclean, and rec­
ognized myself as unclean, unclean with fil th, from he ad
to foot. Cried "Mercy of Jesus Christ."

51. 12
[A phrase in the Swedish Common Prayer Book,
the beginning of the Confession.]
So the thought [of the words] "1, poor sin fui
man," was brought before me; which 1 also read the fol­
lowing day.
[April] 9-10.
[86] The whole day, the ninth, 1 was in prayer, in
songs of praise, in reading God's Word, and fasting; ex­
cept in the morning, when 1 was somewhat employed in
other matters, until this same temptation came, that 1
was as it were compelled to think that which 1 would
not.
[87] This night as 1 was sleeping quite tranquilly, be­
tween 3:00 and 4:00 o'clock in the morning, 1 wakened
and lay awake but as in a vision; 1 could look up and be
awake, wh en 1 chose, and so 1 was not otherwise than
waking; yet in the spirit there was an inward and sensi­
ble gladness shed over the whole body; seemed as if it
were shown in a consummate manner how it ail issued
and ended. It flew up, in a manner, and hid itself in an
infinitude, as a center. There was love itself. And it
seems as though it extended around therefrom, and then
down again; thus, by an incomprehensible circle, from
the center, which was love, around, and so thither again.
[88] This love, in a mortal body, whereof 1 then was
full, was like the joy that a chaste man has at the very
time when he is in actual love and in the very act with
his mate; such extreme pleasantness was suffused over
the whole of my body, and this for a long time, lasting
ail the interval of waking, especially just before 1 went
off to sleep, and after sleep, half an hour or an hour.
Now while 1 was in the spirit, and still awake for 1 could

52. 13
open my eyes, and be awake, and then again enter the
state, 1 saw and observed that the inward and actual joy
came from this source, and that in so far as any one
could be therein, so much cheer has he; and so soon as
any one cornes into another love that does not concen­
trate itself thither, so soon he is out of the way; [89]
for instance when he came into any love for himself-to
any that did not center there-then he was outside of
the way. There came a little chill over me and a sort of
slight shiver as if it tortured me. From this 1 found from
what my troubles had sometimes arisen, and then 1
found whence the great anguish cornes when the spirit
afflicts a man; and that it, at last, ends in everlasting tor­
ment and has hell for its portion, when a man unworth­
ily partakes of Christ in the Holy Supper; for it is the
Spirit that torments the man for his unworthiness. [90]
ln the same condition in which 1 was, 1 came yet deeper
into the spirit, and although 1 was awake, 1 could by no
means govern myself, but there came a kind of over­
mastering tendency to throw myself upon my face, to
clasp my hands, and to pray as before; to pray for my
unworthiness, and with the deepest humility and rever­
ence to pray for grace; that 1, as the greatest of sinners,
might have the forgiveness of sins. Then also 1 observed
that 1 was in the same state as the night before last; but
could tell nothing further, because 1 was awake.
[91] At this 1 wondered; and so it was shown me in
the spirit that man in this state is as a man with his feet
upwards and his head downwards. And it came before
me why Moses had to put off his shoes when he was to
go to the holy place, and why Christ washed the
apostles' feet, and answered Peter that when the feet are
washed ail is done. Afterwards in the spirit 1 found that
that which goes out from the very center, which is love,

53. 14
is the Holy Spirit, which is represented by water; for it is
called water or wave.
[92] ln fine, when a man is in the condition of hav­
ing no love that centers in himself but that centers only
in the general or public good, which represents here on
earth in the moral world the love in the spiritual world,
and this not at ail for his own sake or society's sake but
for Christ's sake, in whom love is and center is, then is
man in the right state. Christ is ultimate end, the other
ends are mediate ends; they lead direct to the ultimate
end.
[93] Afterwards 1 fell into sleep, and saw one of my
acquaintances at a table; he saluted me, but 1 did not ob­
serve it at once or return his salutation; he was angry
and gave me sorne hard words. 1 tried to excuse myself,
and at last 1 said that 1 was liable to be buried in thought
and not to observe it when any one saluted me, so that
sometimes 1 passed my friends in the street without see­
ing them. 1 appealed in confirmation of this to another
acquaintance who was present, and he said it was so; and
1 said that no one wished to be (God grant this may be
so) more poli te and humble than 1. This dream hap­
pened on account of the former night when 1 was in
other thoughts than 1 ought to have entertained, and it
showed that our Lord in his infinite mercy is willing to
excuse me. But my friend made no reply thereto; how­
ever he seemed to be convinced, as 1 believed.
[April] 10-1 1
[94] Came into a low room where there were many
people; saw however only one woman, was in black, but
not evil; she walked a long way into a bedroom, but 1
would not go with her. She waved to me at the door.

54. 15
Afterwards 1went out and found myself detained several
times by aspecter which held me ail down the back. At
last it disappeared, [95] and 1 came out. Came a foui
specter which did the same thing: it was a foui old man.
At last 1 got away from them. It was my thoughts that
1 had had the day before when 1 regarded myself as a1l
too unworthy and thought that in my lifetime 1 should
never surmount this state; but yet consoled myself with
the thought that God is mighty in ail things, and that his
power does it; ye~ still there was something in me that
caused me not to submit myself as 1 ought to God's grace,
to do with me according to his good pleasure.
[96] When 1 came out, 1 saw a great many people
sitting in a gaIJery, and lo! a mighty stream of water
came down through the roof; it was so mighty that it
broke through aH that it met. There were some that
barred the opening or hole. Some also tha t went aside
so that the water should not hit them. Some that dissi­
pated it into drops. Some that diverted its course so that
it turned away from the stand. This, 1 suppose, was the
power of the Holy Spirit that flowed into the body and
the though ts, and which in part 1 impeded; in part 1
went out of its way; in part, 1 slanted it from me. For
the people 1 saw represent my thoughts and will.
[97] Afterwards 1 came out of this and was enabled
in my thoughts in a certain way to measure and divide
into parts that which went from center to circumference.
It seemed to be heaven; for there was afterwards a heav­
enly brightness. 1 can indeed have my thoughts about
this; but as yet 1 dare not be too confident; because it
concerns something that is to happen.
[98] While 1 was in the first struggle of this trial, 1
cried to Jesus for help, and it went away. 1 also held my
hands together under my head, and in this manner it did
not return the second time. Yet when 1 awoke, 1 had

55. 16
shiverings and 1 heard time after time a heavy muffled
sound, but did not know whence it came.
[99] Afterwards, when 1 was awake, 1 wondered ta
myself whether this might not be phantasm. Then 1 ob­
served that my faith faltered; but 1 prayed with clasped
hands that 1 might be strengthened in the faith, and this
immediately took place. My own worthiness in com­
parison with others also came into my head; prayed as
before; and the thought of it disappeared at once. Sa
that if our Lord takes his hand from one in the very
least, one is out of the right way, and the true faith, as
it was with me, according ta this very palpable showing.
[100] J slept about eleven hours this night, and ail
the morning was in my usual state of inward joy; yet
there was a pang with it. This 1 supposed ta arise from
the power of the spirit and my own unworthiness. At
last by God's assistance J attained ta the thought that
man ought ta be satisfied with ail that the Lord pleases,
for it is his; and that man does not at ail resist the spirit
when he ob tains from Gad the assurance that it is God's
grace as it works for our good; for as we are his, sa we
must be content with what it pleases him ta do with that
which is his. For this however man ought ta pray ta our
Lord, for it does not in the very least come within our
own power.
[101] He then gave me his grace ta this end: 1 passed
a little inwards with my thoughts, and wanted ta un­
derstand wherefore it happened sa; which was a sin.
The thoughts had no right there; but 1 ought ta pray our
Lord for ability ta govern them. It is enough that he sa
pleases. But in everything one ought ta cali upon, ta
pray ta, and ta thank him; and with humility ta ac­
knowledge our own unworthiness.
[102] Still 1 am weak in body and in thought, for 1

56. 17
know of nothing but my own unworthiness and that 1
am a miserable creature, which torments me. And by
this 1 see how unworthy 1 am of the grace that has been
granted me.
[103] Observed also that the stream, as it feU down,
pierced through the clothes of a person who was sitting
there as he was stepping out of the way. Perhaps a drop
has fallen upon me, and presses hard; what would it be
if the whole stream came. For 1 adopted the motto:
God's will be done: 1 am thine and not mine
[struck out]. God gives grace thereto; this is
by no means mine.
[104] 1 discovered that a man may be in spiritual
agony although he is assured by the spirit that he has
obtained the forgiveness of sins; and has the hope and
the assurance of being in God's grace. This may [the
two last words are crossed ou t] .
[April] 11-12
[lOS] 1 was dreaming the whole night, though only
the smaUest fraction of it cornes to mind. lt was as if 1
was being taught all night in many things of which 1
have no rE{collection. 1 was asleep abou t eleven hours.
So far as 1 can recall it, 1 think (1) it was the said sub­
stantials or essentials which a man ought to study and
investigate. (2) lt was told me also of the thymus and
renal gland [of which he was then writing in Regnum
Animale] that as the thymus separates the impure serum
from the blood, and the renal gland carries it back into
the blood after it has been purified, so it also happens in
us, as 1 believe, spiritually.
[106] (3) lt seems that 1 saw my sister Caisa, who
did something somewhat amiss and afterwards lay down

57. 18
and cried out. When our mother came she assumed a
totally different mien and a different speech, the signi­
fication of which shall be given hereafter. [107] (4)
There WâS a priest who preached to a great congregation,
and at the end spoke against another person, but
whether he was named or not 1 do not know. But then
one stepped up and talked against him and said that it
ought not to be so. 1 was with them afterwards in a pri­
vate company, and then, on inquiry, it was said that the
punishment for such a matter is disgrace, with a fine of
three marks Swedish. He seemed to be not at ail aware
that it was thus punishable. It was said that one begins
with what costs one mark, then two marks, etc.; which
signifies that a man ough t not to preach against anyone,
or to speak, or to write; for it is punishable and slander­
ous in the eye of the law. For it touches one's honor
and good name. [108] (5) Afterwards my knees were
moved of themselves, which may signify that 1 had been
somewhat humiliated, as also is the case; which is God's
grace, for which 1 am most humbly thankful.
[109] Afterwards 1 found in myself, and perhaps was
directed to it by the third point in the dream, that in
every one of our thoughts, yea in that thought that we
believe almost pure, there adheres an endless amount of
sin and impurity; as also in every desire that comes from
the body into the thoughts, which spring originally from
very great roots. Although thought should appear to be
pure, yet underneath it is the fact that the man thinks
from fear, from hypocrisy, and many other passions; as
indeed one may somewhat discover by reflection; so
that we can all the less make ourselves free from sin, in
that there is no thought that is not mingled with much
uncleanness or impurity. Therefore it is best every hour
and moment to confess oneself guilty of hell punish­
ment; but to believe that the grace and mercy of God,

58. 19
which is in Jesus Christ, overlooks it. [110] Yes, 1 have
often observed that the whole of our will that we have
got, that is ruled of the body, and that introduces
thoughts, is opposed to the spirit which does this.
Therefore there is a continuai fight, and we cannot in
any way unite ourselves to the spirit; but the spirit, of
grace, unites with us. On this account we are as it were
dead to aIl that is good; but we can incline ourselves to
the bad. For a man ought always to count himself guilty
of numerous sins; for the Lord God knows aIl (and we,
very little) of our sins that only come into our thoughts;
[we know] only of those that come into our actions,
when we become persuaded of their sinfulness.
It is also to be noticed [crossed ou t].
[April] 12-13.
[111] 1 observed through the spirit that 1 was in the
same mental state that 1 had been the day before; which
was also represented to me by a kind of spiritual light­
writing; that the will influences the understanding most
in inspiration [breathing in]. The thoughts then fly out
of the body inward, and in expiration are as it were
driven out, or carried straight forth; showing that the
very thoughts have their alternate play like the respira­
tion of the lungs; because inspiration belongs to the will,
expiration to nature. Thus the thoughts have their play
in every act of respiration; therefore when evil thoughts
entered, the only thing to do was to draw to oneself the
breath; so the evil thoughts vanished. [112] Hence one
may also see the reason that during strong thought the
lungs are held in equilibrium, still more in a condition of
nature; and at this time the inspirations go quicker than
the expirations; at other times the reverse is the case.

59. 20
Also, of the fact that in ecstasy or trance the man holds
his breath; at this time the thoughts are, in a manner of
speaking, away. Likewise in sleep, when both inspira­
tion and expiration belong to nature; when that is repre­
sented which flows in from a higher source. The same
may also be deduced from the cerebrum; because in
inspiration ail the organs intimate with the cerebrum it­
self are expanded; and the thoughts then obtain their
origin and their course.
[113] Afterwards 1 came to a place where wondrous­
ly large and high windmills were turning with dreadful
rapidity. Then 1 came into a darkness, and 1 crept upon
the ground and was afraid that one of the sails of the
windmills would lay hold of me and kill me. 1 actually
got beneath a sail, which then stopped, and 1 was weil
off with it; for the sail helped me. This signifies that the
day before 1 was in combat with my thoughts (which
are meant by the sails of the windmi11s) and meantime 1
had no idea what 1 should do; but with God's assistance
my thoughts were tempered and so 1 was brought away
safe and sound. Wherefore, honor and praise to God
who does not despise my weakness.
[U4]: Afterwards 1 seemed to be in company with
sorne who endeavored as it were to make gold; but they
saw that they must climb up; but this they could not do,
and without it, it was impracticable to make gold. This
went on for a time; then at Jast 1 was with two persons
who attempted in spite of ail to rise up; although our
Lord was by no means with them. 1 said: It cannot
possibly be done; and so 1 went up before them. 1 had a
rope, and pulled. Observed that underneath there was
something that pulled strongly the other way. At last 1
saw it was a fellow, whom 1 had the better of, and lifted
him up; and so 1 congratulated myself, and said that it

60. 21
was as 1 had said. [ 115] Signification 1 believe is this:
the gold signifies what is good and pleasing to God; one
must climb up to get it; and this is by no means within
the compass of our own power, however much we ima­
gine that by our own powers we are able to do it; but
then we find that there is that which pulls forcibly the
other way; however at last we conquer through God's
grace.
[116] Afterwards 1was for a considerable time in the
same thought, which became ruddy in its light, which
ruddiness signifie~ that therein is God 's grace, and that
upon this depends the issue of our really doing (with
God's grace and in faith, which may God give) that
which is good. This is making gold; for in this case man
gets from our Lord all that is wanted, all that is useful to
him. Thus was represented very powerfully that that
which is good ought to be effected, and that the gold
lies therein.
[117] Afterwards when 1 had risen up 1 was in a
great fear before our Lord as in a chill; the least intima­
tion or thought that frightened me made me shiver;
which was God's grace to show me that 1 must seek sal­
vation with fear and trembling. And as it is my motto,
"Thy will be done; 1 am thine, and not mine"; and as 1
have given myself from myself to our Lord; so let him
do with me according to his good pleasure. And in the
body also there was a certain dissatisfaction; but in the
spirit, gladness thereat; for it is our Lord's grace that
does it. God strengthen me therein.
[118] Was con tinually in a figh t with double thoughts
that battled against each other. 1 pray thee, 0 Almighty
God, that 1 may obtain the grace to be thine and not
mine. Forgive me if 1 have said that 1 am thine and not
mine; this is not my province; it is God's. 1 pray for the

61. 22
grace to be able to be thine, and that in nought l be left
to myself.
[April] 13-14.
[119] Thought how the grace of the Spirit the whole
night worked with me. Saw my sister Hedvig, with
whom l would have nothing to do; which signifies that l
ought on no account to busy myself with the Oecono­
mia Regni Animalis but to leave it. * Afterwards it
seemed to me when time hung heavy, she first said to
her children: Go out and read; afterwards, that we
might play drafts, or cards, and they sat down to these
to pass away the time. It seemed then l was at dinner.
l believe it signifies that there is nothing wrong or crimi­
nal when one does this in the right way.
[120] Lay with one that was by no means pretty,
but still l liked her. She was made like others; l touched
her there, but found that at the entrance it was set with
teeth. It seemed that it was Archenholtz in the guise of
a woman. What it means l do not know; either that l am
to have no commerce with women; or that in politics lies
that which bites; or something else.
[121] The whole day l was in double thought that
tried to destroy the spiritual as it were with scoffing, so
that l found the temptation very strong. Through the
grace of the Spirit 1 was brought to fasten my thoughts
on a tree, then upon Christ's cross and on Christ cru ci­
fied. As often as 1 did this, the other thoughts as of
themselves feH flat. [122] l pressed with the same
thought so forcibly that 1 seemed with the cross to press
down the tempter and drive him away. Then l was for a
time free, and afterwards l had to hold my thoughts so
*It is uncertain what this means. The Oeconomia was completed and pub­
lished in 1740-41. Odhner suggests it may refer to the. l11ethod followed in
that work. He may, of course, have intended to write Regnum Animale.

62. 23
fixed on this that whenever 1 lost this out of my
thoughts and inward sight 1 fell into tempting thoughts.
God be praised, who gave me the weapon. God of his
grace main tain me therein, that 1 always may have my
crucified savior before my eyes; for 1 dared by no means
look upon my Jesus, him that 1 have seen; for 1 am an
unworthy sinner; but rather 1 ought to fall upon my
face; and Jesus it is that takes me up to look upon him;
for thus 1 am enablèd to look upon Christ crucified.
[April] 14-15.
[123] It seemed that 1 ran fast down sorne steps, but
only slightly touched each step as 1 passed, coming for­
tunately aIl the way down without peril. A voice came
from my dear father: "You are creating alarm, Eman­
uel." He said it was wicked, but that he would overlook
it. It meant that yesterday 1 had made too bold a use of
Christ's cross; yet it was God's grace that 1 came free of
danger.
[124] So 1 climbed up on a shelf, and struck the
neck off a bottle, from which there flowed a thick stuff
and covered the floor. Then it flowed downwards, 1 be­
lieve. Means that with God's grace and no power of
mine a mass of evil was rooted out yesterday from my
thoughts. Sat upon something that was written on,
meaning what 1 still have to do.
[125] Heard a bear growl but did not see him. Did
not dare to stay in the upper story, for there was a dead
body there that he would smell. 1 therefore went down
to the apartment of Doctor Moraeus, * and closed the
shutters. This betokens temptation, both on the score
*Cf. S.D. 4717. Moraeus was Swedenborg's cousin.

63. 24
of covetousness and perhaps of other things; also that 1
am pursuing my anatomical speculations.
[126] It seemed to me that Doctor Moraeus paid
court to a pretty girl, obtained her consent, and thus
had the means of taking her where he chose. 1 joked
with her about the readiness with which she said "Yes,"
etc., etc. She was a pretty girl, and grew bigger and
prettier. It meant that 1 should inform myself about the
muscles and reflect upon them.
[127] 1 had a preternaturally good and long sleep
for twelve hours. When 1 wakened 1 had Jesus crucified
and his cross before my eyes. The spirit came with its
heavenly life, as it were ecstatic, intense; and in a man­
ner allowed me to go higher and higher in that state so
that had 1 gone on higher, 1 should have been dissolved
away by this same actuallife of joy.
[128] It came thus before me in the spirit that 1 had
gone too far; that 1 in my thoughts had embraced Christ
on the cross. Then 1 kissed his feet and afterwards re­
moved myself away; then falling upon my knees 1
prayed to him crucified. It seemed that as often as 1 did
this, the sins of my weakness were forgiven. It came to
me that 1 could have the same thing before the eyes of
my body in an image; but this 1 found was far from
right, and was great sin.
(t() be continued ... }

64. Studio
denborglona
Publühed intermittently by the Swedenborg School ojReligion
Vol. 1 J anuary 1975 Number 3
The Journal olDreams (Part III)
.' . -Emanuel SwedenboJg
T e third of four installments of this
intimate diary kept by Swedenborg
during the crucial years 1743-44. This
version has oever heretofore been
published.
The Psychological Basis of Sweden­
borg's Spiritual World Experiences. as
seen in his Journal of Dreams and
Diary
-Carolyn A. Blackmer
TwenUeth Century Academie Theses
and Dissertations on Swedenborg,
Part 1
-Wm. R. Woofenden