693.记事二：
几周后，我听见天上有声音说：“听哪，帕尔纳索斯山上又在宣告一场集会，走，我们给你带路。”我就起身，快到的时候，发现赫利孔山上有人正手拿号筒，宣告集会。许多人从雅典娜城及附近出来，一同上山，和上次一样。他们当中有三位从尘世来的新人，皆为基督徒，一位牧师，一位政客，一位哲学家。
一路上，会众与他们交谈各种话题，特别提到了一些古智者的名与事。来客问能否见到他们。会众说可以，只要他们有此心愿，因为智者们都平易近人。来客问狄摩西尼、第欧根尼及伊壁鸠鲁。会众告诉他们：“狄摩西尼不在这里，而是与柏拉图在一起。第欧根尼与他的门生住在赫利孔山脚，因为他视俗世事务为粪土，专心研究天上的事。伊壁鸠鲁住在西部边界，不在我们中间，因为我们分别善情与恶情，并强调善情与智慧一体，而恶情与智慧相悖。”
他们登上帕尔纳索斯山，有守卫手拿水晶杯，从一处泉源取了水来，说：“这水是从希波克林泉取来的。根据古希腊神话，这泉水是飞马佩加索斯以蹄踏出来的，后来祝圣给缪斯九女神。”古人以双翼飞马佩加索斯表示对真理的领悟，智慧由此而来；马蹄表示经验，属世的知识由此而来；缪斯九女神表示各种各样的学问和知识。这类故事如今被视为神话，其实它们原本是对应，是古人表述真理的一种方式。”
同行的人对三位来客说：“请不要见怪，因为守卫被教导以这种方式说话。对我们来说，饮此泉水表示被教导真理，再透过真理觉悟良善，从而变得智慧。”
此后，会众与三位来客，即牧师，政客和哲学家，一起进入帕拉斯殿。坐在桌旁、头戴桂冠的人问道：“你们从地上带来了什么新闻呢？”
新人回答说：“有这样一则新闻，有人声称能和天人说话，能看见灵界，如同看尘世一般清楚。他从灵界带来许多新奇的观念，其中包括：人死后依然是活生生的人，和从前一样；能看，能听，能说，和从前一样；穿着打扮，和从前一样；会饥会渴，也吃也喝，和从前一样；也享受爱情婚姻的快乐，和从前一样；也睡也醒，和从前一样；灵界也有陆地、湖泊、山脉、丘陵、平原、山谷、泉水、河流、花园、树林、宫殿、房屋、城镇、山村，和尘世一样；也有各种文件、书籍、工作、职业、宝石、金银，等等。总之，人在尘世所能找到的一切，灵界也都存在，只是天堂的要无限完善得多。唯一不同的是，灵界的一切出自灵源，是灵质的，因为源自灵界的太阳，这太阳纯然是爱；而尘世的一切出自尘源，是尘质的，因为源自尘世的太阳，这太阳纯然是火。简言之，人死后依然是完整的人，而且比以前更加完美。因为他从前是尘体，而现在是灵体。”
说完这番话，古智者们问地上的人对这些传言有何看法。他们回答说：“我们知道这些都是真的，因为我们到了这里，而且作了观察和思考。我们就介绍一下世人的判断和说法吧。”
牧师说：“神职人员听到这些传言时，起初认为是幻象，后来认为是人为的虚构，再后认为此人看见了幽灵，最后他们也困惑了，只好说：‘你爱信就信吧，反正我们一贯的教导是，在最后审判之前，人死后不会有身体。’”
“你们中间难道就没有智慧人，能给人们指示并证实人死后依然是活生生的人吗？”古智者问道。牧师回答说：“有的是这么说的，但无法向人证实。他们说，相信人死后，在最后审判之前，人不再以人的样子活着，有灵魂无身体，这是有违理性的。什么是灵魂，灵魂又在哪？难道是气或风一样的存在，飘浮在空中，或是一种实体，被隐藏在地心吗？亚当夏娃，及六千年来所有死去之人的灵魂，难道一直漂浮在空中，或是被封闭在地心，等候最后的审判吗？还有比这样的等候更痛苦不幸的吗？他们的命运岂不等于监狱中被脚镣手铐的囚犯吗？如果这就是人死后的命运，那生而为驴岂不比做人还强？”
“再者，以为灵魂还会与肉体复合，这岂不违背理性吗？那时肉体不是被虫子、老鼠和鱼吃光吗？已被太阳焚毁或化为尘土的躯壳还能披上新的身体吗？已经解体朽坏的元素，还能聚拢并与灵魂复合吗？”
“但是，当人们听到这些论辩时，他们不以理性回应，仍然坚持自己的信仰，说：‘理性应该服从信仰。’至于所有人如何在最后审判之日从坟墓中复活聚集，他们说：‘这是神的大能。’当他们提到全能、信心时，理性被抛弃了。我可以告诉你们，对他们来说，理性在信心面前什么也不是，或者纯属幻想，甚至可能将理性称为巅狂。”
听到这些话，希腊智者说：“这些道理没有因自相矛盾而被自己驳倒吗？不过也不奇怪，因为在当今世界，理性都没有将它们驳倒。到最后审判之日，宇宙将要毁灭，天上的星星要坠落于地（地球和这些恒星比起来要小得多），腐朽瓦解、沦为尘土的躯体将与灵魂再度复合，还有什么比这更为自相矛盾的信仰？我们在世时，通过理性的思辨，皆相信灵魂不朽，且将善人享福之地称为乐土。我们相信灵魂是人的模样，只是更加微妙，因为是灵性的。”
说完这些话，智者们转向第二位来客，他在前世曾是政客。他承认自己从前不相信死后生命，将听到的那些新奇的传言纯当虚构幻想。他说：“我想了想，灵魂怎么会有身体？他整个人不是已经死亡，躺在坟墓里吗？眼睛在坟墓里，他怎么看？耳朵在坟墓里，他怎么听？他哪有嘴巴说话？如果还有什么活着的话，那一定是幽灵状的东西，不是吗？幽灵如何吃喝，如何享受婚姻的快乐，又如何获得衣住食等等？再说了，云雾状的幽灵仿佛存在，其实并不存在。”
“关于人死后的景况，这些是我曾经的想法。但如今，我亲眼见过了，亲手摸过了，亲身经历向我证实，我依然是完整的人，没觉得和以前有什么差别，唯一不同的是，我现在头脑更加敏锐了。我经常为自己以前的想法感到羞愧。”
哲学家的故事与之相似，不同的是，他将听到的有关死后生命的传言归类于他从古今思想家所总结的理论和观点。
听到这一切，智者们目瞪口呆。苏格拉底学派的人说，从地上的消息看来，世人的内在心智正渐渐封闭，错谬被当成了闪耀的真理，愚昧被当成了智慧。自他们的时代以来，智慧之光已从头脑内部落到鼻下的嘴巴，在眼中看来仿佛嘴唇的亮光，结果嘴里的话貌似智慧一般。
听了这些话，一位新人说：“如今世人的头脑已变得何等愚昧啊！如果喜欢悲泣的赫拉克利特的弟子和喜欢揶揄的德谟克利特的弟子在这里，我们将听到何等大的哭声和笑声呢！”
散会后，他们给三位来客赠送了纪念品，是刻有象形文字的铜板。然后他们就离开了。
693. 记事二:
几周后, 我听见天上有声音说: “听哪, 帕尔纳索斯山上又在宣告一场集会, 走, 我们给你带路。 ”我就起身, 快到的时候, 发现赫利孔山上有人正手拿号筒, 宣告集会。 许多人从雅典娜城及附近出来, 一同上山, 和上次一样。 他们当中有三位从尘世来的新人, 皆为基督徒, 一位牧师, 一位政客, 一位哲学家。
一路上, 会众与他们交谈各种话题, 特别提到了一些古智者的名与事。 来客问能否见到他们。 会众说可以, 只要他们有此心愿, 因为智者们都平易近人。 来客问狄摩西尼, 第欧根尼及伊壁鸠鲁。 会众告诉他们: “狄摩西尼不在这里, 而是与柏拉图在一起。 第欧根尼与他的门生住在赫利孔山脚, 因为他视俗世事务为粪土, 专心研究天上的事。 伊壁鸠鲁住在西部边界, 不在我们中间, 因为我们分别善情与恶情, 并强调善情与智慧一体, 而恶情与智慧相悖。 ”
他们登上帕尔纳索斯山, 有守卫手拿水晶杯, 从一处泉源取了水来, 说: “这水是从希波克林泉取来的。 根据古希腊神话, 这泉水是飞马佩加索斯以蹄踏出来的, 后来祝圣给缪斯九女神。 ”古人以双翼飞马佩加索斯表示对真理的领悟, 智慧由此而来; 马蹄表示经验, 属世的知识由此而来; 缪斯九女神表示各种各样的学问和知识。 这类故事如今被视为神话, 其实它们原本是对应, 是古人表述真理的一种方式。 ”
同行的人对三位来客说: “请不要见怪, 因为守卫被教导以这种方式说话。 对我们来说, 饮此泉水表示被教导真理, 再透过真理觉悟良善, 从而变得智慧。 ”
此后, 会众与三位来客, 即牧师, 政客和哲学家, 一起进入帕拉斯殿。 坐在桌旁, 头戴桂冠的人问道: “你们从地上带来了什么新闻呢? ”
新人回答说: “有这样一则新闻, 有人声称能和天人说话, 能看见灵界, 如同看尘世一般清楚。 他从灵界带来许多新奇的观念, 其中包括: 人死后依然是活生生的人, 和从前一样; 能看, 能听, 能说, 和从前一样; 穿着打扮, 和从前一样; 会饥会渴, 也吃也喝, 和从前一样; 也享受爱情婚姻的快乐, 和从前一样; 也睡也醒, 和从前一样; 灵界也有陆地, 湖泊, 山脉, 丘陵, 平原, 山谷, 泉水, 河流, 花园, 树林, 宫殿, 房屋, 城镇, 山村, 和尘世一样; 也有各种文件, 书籍, 工作, 职业, 宝石, 金银, 等等。 总之, 人在尘世所能找到的一切, 灵界也都存在, 只是天堂的要无限完善得多。 唯一不同的是, 灵界的一切出自灵源, 是灵质的, 因为源自灵界的太阳, 这太阳纯然是爱; 而尘世的一切出自尘源, 是尘质的, 因为源自尘世的太阳, 这太阳纯然是火。 简言之, 人死后依然是完整的人, 而且比以前更加完美。 因为他从前是尘体, 而现在是灵体。 ”
说完这番话, 古智者们问地上的人对这些传言有何看法。 他们回答说: “我们知道这些都是真的, 因为我们到了这里, 而且作了观察和思考。 我们就介绍一下世人的判断和说法吧。 ”
牧师说: “神职人员听到这些传言时, 起初认为是幻象, 后来认为是人为的虚构, 再后认为此人看见了幽灵, 最后他们也困惑了, 只好说: ‘你爱信就信吧, 反正我们一贯的教导是, 在最后审判之前, 人死后不会有身体。 ’”
“你们中间难道就没有智慧人, 能给人们指示并证实人死后依然是活生生的人吗? ”古智者问道。 牧师回答说: “有的是这么说的, 但无法向人证实。 他们说, 相信人死后, 在最后审判之前, 人不再以人的样子活着, 有灵魂无身体, 这是有违理性的。 什么是灵魂, 灵魂又在哪? 难道是气或风一样的存在, 飘浮在空中, 或是一种实体, 被隐藏在地心吗? 亚当夏娃, 及六千年来所有死去之人的灵魂, 难道一直漂浮在空中, 或是被封闭在地心, 等候最后的审判吗? 还有比这样的等候更痛苦不幸的吗? 他们的命运岂不等于监狱中被脚镣手铐的囚犯吗? 如果这就是人死后的命运, 那生而为驴岂不比做人还强? ”
“再者, 以为灵魂还会与肉体复合, 这岂不违背理性吗? 那时肉体不是被虫子, 老鼠和鱼吃光吗? 已被太阳焚毁或化为尘土的躯壳还能披上新的身体吗? 已经解体朽坏的元素, 还能聚拢并与灵魂复合吗? ”
“但是, 当人们听到这些论辩时, 他们不以理性回应, 仍然坚持自己的信仰, 说: ‘理性应该服从信仰。 ’至于所有人如何在最后审判之日从坟墓中复活聚集, 他们说: ‘这是神的大能。 ’当他们提到全能, 信心时, 理性被抛弃了。 我可以告诉你们, 对他们来说, 理性在信心面前什么也不是, 或者纯属幻想, 甚至可能将理性称为巅狂。 ”
听到这些话, 希腊智者说: “这些道理没有因自相矛盾而被自己驳倒吗? 不过也不奇怪, 因为在当今世界, 理性都没有将它们驳倒。 到最后审判之日, 宇宙将要毁灭, 天上的星星要坠落于地 (地球和这些恒星比起来要小得多), 腐朽瓦解, 沦为尘土的躯体将与灵魂再度复合, 还有什么比这更为自相矛盾的信仰? 我们在世时, 通过理性的思辨, 皆相信灵魂不朽, 且将善人享福之地称为乐土。 我们相信灵魂是人的模样, 只是更加微妙, 因为是灵性的。 ”
说完这些话, 智者们转向第二位来客, 他在前世曾是政客。 他承认自己从前不相信死后生命, 将听到的那些新奇的传言纯当虚构幻想。 他说: “我想了想, 灵魂怎么会有身体? 他整个人不是已经死亡, 躺在坟墓里吗? 眼睛在坟墓里, 他怎么看? 耳朵在坟墓里, 他怎么听? 他哪有嘴巴说话? 如果还有什么活着的话, 那一定是幽灵状的东西, 不是吗? 幽灵如何吃喝, 如何享受婚姻的快乐, 又如何获得衣住食等等? 再说了, 云雾状的幽灵仿佛存在, 其实并不存在。 ”
“关于人死后的景况, 这些是我曾经的想法。 但如今, 我亲眼见过了, 亲手摸过了, 亲身经历向我证实, 我依然是完整的人, 没觉得和以前有什么差别, 唯一不同的是, 我现在头脑更加敏锐了。 我经常为自己以前的想法感到羞愧。 ”
哲学家的故事与之相似, 不同的是, 他将听到的有关死后生命的传言归类于他从古今思想家所总结的理论和观点。
听到这一切, 智者们目瞪口呆。 苏格拉底学派的人说, 从地上的消息看来, 世人的内在心智正渐渐封闭, 错谬被当成了闪耀的真理, 愚昧被当成了智慧。 自他们的时代以来, 智慧之光已从头脑内部落到鼻下的嘴巴, 在眼中看来仿佛嘴唇的亮光, 结果嘴里的话貌似智慧一般。
听了这些话, 一位新人说: “如今世人的头脑已变得何等愚昧啊! 如果喜欢悲泣的赫拉克利特的弟子和喜欢揶揄的德谟克利特的弟子在这里, 我们将听到何等大的哭声和笑声呢! ”
散会后, 他们给三位来客赠送了纪念品, 是刻有象形文字的铜板。 然后他们就离开了。
693. The second memorable occurrence. Several weeks later I heard a voice from heaven saying, "Another gathering is soon to take place on New Parnassus. Come; we will show you the way. "
I went. As I was nearing the place, I saw someone on New Helicon with a trumpet, announcing and giving the signal for the gathering. I saw people from New Athens and the neighboring areas walking up the hill, as they had before. Among them were three people who had just arrived from the world. All three of them were Christians. The first was a priest, the second was a political leader, and the third was a philosopher. Along the way people were talking with them pleasantly on various topics - especially about ancient sages, whom they mentioned by name. The three asked whether they were actually going to see the people mentioned. The others replied that they would indeed see them and could even greet them if they wished, since the sages are approachable. The three asked in particular about Demosthenes, Diogenes, and Epicurus.
"Demosthenes is not here," the locals replied. "He is with Plato. Diogenes and his students live at the foot of New Helicon, because they consider worldly things to have no value at all; they focus their minds on heavenly things alone. Epicurus lives on the border to the west. He does not come to see us, because we draw a distinction between good and evil desires; we see good desires as united to wisdom, but evil desires as contrary to wisdom. "
[2] When they reached the top of the hill called New Parnassus, several attendants brought them water from the spring there in crystal goblets.
"This water," the attendants announced, "is from the spring that is mentioned by the ancient writers. That spring was said to have been dug out by the hoof of the horse Pegasus and was later dedicated to the nine maidens. By the winged horse Pegasus the ancients actually meant the understanding of truth that leads to wisdom. By the hooves on its feet they meant experiential knowledge that leads to an earthly understanding. By the nine maidens they meant bodies of knowledge and academic disciplines of every kind. Today, stories like this are referred to as fables, but they were in fact correspondences that shaped the way the ancients communicated. "
The locals then said to the three new arrivals, "Don't be too surprised at that - the attendants are instructed to say those things. We take drinking the water from that spring to mean (1) learning things that are true, (2) learning from those truths what goodness is, and (3) eventually becoming wise. "
[3] The people then went into the Palladium, bringing with them the three new arrivals from the world: the priest, the politician, and the philosopher.
The people with laurel wreaths who were sitting at tables asked, "What are the latest developments on earth [in regard to wisdom]?"
"This is new," the three replied. "There is someone who says that he speaks with angels and sees the spiritual world as openly as he sees the physical world. The new discoveries he reports as a result are many. For some examples: After death we live on as human beings, just as we had lived in the physical world before. As we used to in the world, we see, hear, and speak. As we used to in the world, we wear clothes and accessories. As we used to in the world, we feel hunger and thirst and we eat and drink. As we used to in the world, we enjoy making love to our spouse. As we used to in the world, we go to sleep and wake up.
"In the spiritual world there are landmasses and bodies of water, mountains and hills, plains and valleys, springs and streams, gardens and woods. Just as in the physical world, there are also mansions and homes there, and cities and villages. There are also written documents and books; jobs and businesses; precious stones, gold, and silver.
"To put it briefly, every single thing that exists on earth exists in an infinitely more perfect form in the heavens. The only difference between the two is that everything in the spiritual world is spiritual because it has a spiritual origin. It all comes from the sun of that world, which is pure love. Everything in the physical world is physical and material because it has a physical origin. It all comes from the sun of that world, which is pure fire.
"After death, we are perfectly human. In fact, we are more perfectly human than we were before in the physical world, because the body we had in the physical world was material in nature, but the body we have in the spiritual world is spiritual in nature. "
[4] The ancient sages asked them what the people on earth think of these things.
"For ourselves," the three replied, "we know for a fact that they are true, because we are here. We have examined and explored all these points. So let us tell you what people on earth are saying and reasoning in response. "
The priest then said, "When the people in the ministry first heard these things, they called them visions, and then said they were made up. Later they said that the author had seen ghosts. Eventually they were at a loss to know how to respond, and just said, 'Go ahead and believe it if you want. ' Until then we had all been teaching that before the day of the Last Judgment, people are not going to have bodies after they die. "
"Are there no intelligent people among them," the sages asked, "who could make a case for these teachings and convince the others of the truth that human beings live on as human beings after death?"
[5] "There are people who make that case," the priest replied, "but they do not succeed in convincing the others. In making their case they use the following arguments.
"They say, 'It is against sound reason to believe that until the day of the Last Judgment we do not live on as human beings, but are just a soul without a body. In the meanwhile, what is the soul and where is it? Is it a breath? Is it some breeze flying around in the air? Or is it some entity hidden in the center of the earth? Is that where it finds its somewhere-or-other? Tell me: Are the souls of Adam and Eve and everyone else who has lived over the past six thousand years or sixty centuries really still flitting around in the universe or kept locked up in the center of the earth, waiting for the Last Judgment? What could be more anxiety-provoking and wretched than waiting around like that? Wouldn't they be like captives chained hand and foot in prison? If that were really the outcome that awaits us all after death, wouldn't it be better to be born a donkey than a human being?
"'Isn't it against reason to believe that the soul could be clothed again with the same body? Hasn't that body been completely consumed by worms, rats, or fish? Could new flesh really be attached to a skeleton that has been burned up by the sun or has disintegrated into dust? Could pieces of rotten corpses be reassembled and reunited with their souls?'
"But when the others hear arguments like these, they give no reasoned response. They simply stick to their faith, and say, 'We must hold our reason under obedience to faith. '
"About the gathering of all from the grave on the day of the Last Judgment they simply say, 'This is something omnipotence achieves. '
"As soon as they mention omnipotence and faith, reason goes out the window. I can tell you that by that point in the discussion, sound reason is of no value. To some of them it is like a ghost. If sound reason itself confronted them they would feel confident in telling it, 'You are insane!'"
[6] The ancient Greek sages said, "Surely unorthodox notions like theirs break down spontaneously through sheer incoherence. Yet in the world today, these ideas cannot be driven away by sound reason? Could there be a stranger notion than the things people are told about the Last Judgment? That the universe is going to perish then, and the stars of heaven are going to fall onto a planet that is smaller than the stars? That people's bodies - whether they were used as cadavers or were mummies that other people have since consumed or that are now in shreds - are going to be put back together and reunited with their souls?
"When we were in the world we believed in the immortality of the human soul, based on an inductive process that reason took us through. We even assigned places for the blessed, which we called the Elysian Fields. We believed that our souls would be human in shape and appearance, but would be thin because they were spiritual. "
[7] Having said that, the sages turned to the second new arrival, who during his life in the world had been a politician.
He confessed that he had not believed in a life after death. When he had heard these new things about it, he thought they were fabricated and made up. "As I reflected on these assertions, I said, 'How can souls have bodies? Surely everything that is human lies dead in the grave. If our eyes are in the grave, how can we see? If our ears are in the grave, how can we hear? What mouth would we have to speak with? If any part of us survives death, wouldn't it be like a ghost? How can a ghost eat and drink and make love to its spouse? Where does a ghost get clothing, a house, food, and so on? In fact, ghosts are just airy shapes; although they appear to exist, in reality they do not. '
"These are the sorts of thoughts I had in the world about human life after death. Now that I see everything, though, and have touched everything with my own hands, my own senses have convinced me that I am just as human as I was in the world. I cannot actually tell any difference between my being alive then and my being alive now, except that my reasoning is now sounder. When I have reflected on what I used to think, a number of times I have felt ashamed of myself. "
[8] The philosopher too said similar things about his former point of view. In his case, though, he had labeled the new perspective he had heard about life after death as just another opinion and hypothesis like all the others he had gathered from writers old and new.
The wise were staggered by this. Those who were members of the Socratic school said, "On the basis of this news from earth we gather that the inner levels of the human mind have been closed off one after the other. Now in the world, a belief in what is false shines like the truth, and idiotic fabrication shines like wisdom. The light of wisdom that shone in our times has moved down from the inner parts of the brain to the outermost part of the mouth, below the nose. There it appears to others' eyes as gleaming lips, and the speech of the mouth seems to those others like wisdom. "
Then one of the recruits that was there said, "How stupid the minds of earth-dwellers have become! I wish the followers of Democritus, who laugh at everything, and the followers of Heraclitus, who cry at everything, were here; what a lot of laughing and crying we would hear then!"
After the session came to a close, they presented the new arrivals from earth with the insignia of that region - copper plates with hieroglyphics inscribed on them. With these in hand, the new arrivals departed.
693. The second experience. 1
Some weeks later I heard a voice from heaven saying, 'There is to be another meeting on Parnassium; come and we will show you the way.' I went and when I came near I saw someone with a trumpet standing on Heliconeum, announcing and summoning a meeting, Then I saw people coming up from the city of Athenaeum and its neighbourhood as before, and among them three newcomers from the world. The three were from the Christians, one a priest, the second a politician, and the third a philosopher. On the way the people entertained them with talk on various subjects, especially about the wise men of antiquity, whom they mentioned by name, The three asked whether they would see them. They were told that they would see them, and if they wished greet them, since they were easy to approach.
They asked about Demosthenes 2 , Diogenes and Epicurus 3 . 'Demosthenes,' they said 'is not here but where Plato lives. Diogenes with his school lives under Heliconeum, because he regards worldly matters as of no value and reflects on heavenly matters. Epicurus lives on the western boundary and does not visit us, because we make a distinction between good and evil affections; we hold that good affections go along with wisdom, and evil affections are opposed to wisdom.'
[2] When they had climbed the hill of Parnassium, some guards there brought water from its spring in crystal goblets, saying: 'This is water from the spring mentioned by the ancient writers of fables as having been broken open by the hoof of the horse Pegasus and later consecrated by the Nine Maidens 4 . But by the winged horse Pegasus the ancients meant the understanding of truth by which comes wisdom. The hooves of its feet meant the experiences which give rise to natural intelligence; and by the Nine Maidens they meant knowledge and learning of every kind. These stories are nowadays called fables, but were correspondences, a manner of expression the earliest people used.'
'Don't be surprised,' their companions told the three newcomers. 'The guards are taught to speak like this. We understand by drinking the water from the spring being taught about truths, and by means of truths about different kinds of good, and so to be wise.'
[3] After this they went into the Palladium and with them the three newcomers from the world, the priest, the politician and the philosopher. Then those with laurel wreaths who were sitting at the tables asked: 'What news is there from earth?'
'The news,' they replied, 'is that a certain person is claiming to talk with angels, and to have his sight opened into the spiritual world just as much as he has it opened into the natural world. He reports a great deal of news from there, including the following. A person, he says, lives as a person after death, just as he previously lived in the world. He sees, hears and talks, just as he did previously in the world. He is dressed and wears adornments just as previously in the world. He feels hunger and thirst, eats and drinks, just as previously in the world. He enjoys the delights of married life, just as previously in the world. He goes to sleep and wakes up, just as previously in the world. That world has lands and lakes, mountains and hills, plains and valleys, springs and rivers, parks and woodland; as well as palaces and houses, towns and villages, just as the natural world. There are writings and books there, there are official duties and business enterprises, precious stones, gold and silver. In short, every single thing that there is on earth is to be found in heaven, and in infinitely greater perfection. The only difference is that everything in the spiritual world is of spiritual origin, and so is spiritual, since it comes from the sun there, which is pure love. Everything in the natural world is of natural origin, and so is natural and material, because it comes from the sun there which is pure fire. In short, a person after death is perfectly human, in fact, a more perfect person than he was previously in the world. For previously in the world he had a material body, but in the spiritual world he has a spiritual body.'
[4] When this was said, the wise men of antiquity asked what the people on earth thought about this. 'We,' said the three, 'know that this is true, because we are here and have looked at and tested everything. But we shall tell you what was said and what reasonings were employed on earth.'
Then the priest said: 'The clergy like me, when they first heard these things, called them visions, then fictions, and later said that the man had seen ghosts. Finally they were perplexed and said, "Believe it if you like. We have up to now taught that a person will not have a body after death, until the day of the Last Judgment." '
'Are there not intelligent men,' they asked, 'among them, who can prove and convince them of the truth that a person lives on after death?'
[5] The priest said that there were some who proved it but failed to convince. 'Those who offer proofs,' he said, 'assert that it is contrary to sound reason to believe that a person does not go on living as a person before the day of the Last Judgment, and in the meantime is a soul without a body. "What is a soul and where does it live in the meanwhile? Is it more than a breath, a puff of wind flying through the air, or something lodged in the middle of the earth, where its Pu 5 is. Do the souls of Adam and Eve, and of all their successors for six thousand years or sixty centuries still flit about the universe, or are they shut up in the bowels of the earth, awaiting the Last Judgment? Is there anything more worrying and pitiable than such a period of waiting? Could not their fate be compared to that of prisoners in jails chained hand and foot? If that is man's fate after death, would it not be better to have been born a donkey than a man? Surely it is unreasonable to believe that a soul can be clothed again in its body, when the body has been eaten by worms, rats or fish? Or that some new body will be wrapped around a bony skeleton which has been parched by the sun or has collapsed into dust? How can such stinking bits of corpse be gathered together and united with souls?" But when they hear such arguments, they do not offer any reasonable answer, but cling to their faith, saying; "We keep our reason obedient to our faith." Their reply to the question about all being gathered from the grave on the day of the Last Judgment is: "This is the task of omnipotence," and when they start talking about omnipotence and faith, reason flies out of the window. I can assure you that then sound reason is treated as nothing, and some regard it as a mirage. They are actually able to tell sound reason that it is crazy.'
[6] On hearing this the wise men of Greece said: 'Are not these paradoxes refuted by themselves as being contradictory? Yet in the world to-day even sound reason cannot refute them. Can you believe anything more paradoxical than what is said about the Last Judgment, that then the universe will come to an end, and then the stars of the sky will fall upon the earth, although it is not as big as the stars? Or that people's bodies, what will then be corpses or mummies eaten up by people or reduced to shreds, will be joined to their souls again? When we were in the world, we believed in the immortality of people's souls because of the deductions which reason offered us. We also allotted a place for the blessed, which we called the Elysian fields, believing them to be likenesses or appearances of human beings, though delicate because they are spiritual.
[7] After these speeches, they turned to the second newcomer, who in the world had been a politician. He admitted that he had not believed in life after death, and had thought that the stories he had heard about it were imagination and fiction. 'When I thought about it,' he said, 'I said: "How can souls be bodies? Everything a person is lies dead in the grave. Has he got an eye there to see with? Has he got an ear there to hear with? How can he have a mouth to talk with? If any part of a person lived after death, could it be anything but a kind of ghost? How can a ghost eat and drink? How can it enjoy the delights of married life? Where does it get clothes, house, food, and so on? Ghosts, which are airy forms, look as if they existed, but they do not." It was this and such like that I thought when I was in the world about people's life after death. But now that I have seen everything, and touched everything with my hands, I have been convinced by my very senses that I am a person just as in the world. So much so, that I am unaware that I am not living as I formerly did, but for the fact that now my reason is sounder. I have several times been ashamed of what I thought formerly.'
[8] The philosopher told much the same story about himself. But the difference was that he ascribed all the news he had heard about life after death to opinions and theories which he had learnt from ancient and modern thinkers.
The wise men were astonished to hear this. Those who belonged to the school of Socrates said that this news from earth allowed them to perceive that the interiors of men's minds had little by little been closed up, so that in the world now belief in falsity shone like truth, and silly cleverness like wisdom. They said that the light of wisdom had since their time lowered itself from the interior of the brain to the mouth beneath the nose, where it looked to the eyes like the gleam of lips, and what the mouth had to say from that source seemed like wisdom.
On hearing this one of the recruits there said: 'How stupid are the minds of those who dwell on the earth to-day! I wish the disciples of Heraclitus and Democritus 6 , who laugh at everything or who weep at everything, were here. We should hear a mighty laughter and a mighty weeping.'
When the meeting was over, they gave the three newcomers from earth mementoes of their country; these were copper plates on which some hieroglyphs had been engraved, and these they took away with them.
Footnotes:
1. This is repeated from Conjugial Love 182.
2. The famous Greek politician and orator of the 4th century BC.
3. Greek philosophers of the late 4th century BC.
4. Otherwise known as the Muses.
5. See note on 29, 2. Pu, the Greek word for 'Where?' is a term for the place where the souls of the dead are thought to await resurrection.
6. Greek philosophers of the 5th century BC; Democritus was famous for his use of ridicule.
693. Second Memorable Relation:
Some weeks after this I heard a voice from heaven saying, "There is again a meeting on Parnassium; come, we will show you the way."
I went; and when I came near, I saw one standing on Heliconeum with a trumpet, with which he proclaimed and appointed the meeting. And I saw persons going up as before from the city Athenaeum and its borders, and in their midst three newcomers from the world. These were from among Christians; one a priest, the second a politician, and the third a philosopher. The others entertained them on the way with varied conversation, especially about some ancient wise men whom they named. The new-comers asked if they should see these, and were told that they would, and might be introduced to them if they wished, as they were affable.
They asked about Demosthenes, Diogenes, and Epicurus, and were told, "Demosthenes is not here, but is with Plato; Diogenes with his scholars dwells at the foot of Heliconeum; because he regards worldly things as of no account, and studies heavenly things only; Epicurus dwells on the border toward the west, and does not come among us, because we distinguish between good affections and evil affections, and insist that good affections are one with wisdom, and that evil affections are contrary to wisdom."
[2] When they had ascended the hill Parnassium, some guards there were bringing water from a fountain at the place in crystal cups, and saying, "This is water from the fountain which the ancients in their fables say was broken through by the hoof of the horse Pegasus, and afterward consecrated to the nine Muses." By the winged horse Pegasus they meant the understanding of truth, through which comes wisdom; by his hoofs they meant the experiences through which comes natural intelligence; and by the nine Muses all kinds of knowledges and facts. These things are now called fables, but they were correspondences, from which the earliest peoples spoke.
To the three newcomers their companions said, "Do not be surprised; the guards have been taught to speak in this manner; and drinking water from this fountain means to us being taught about truths, and by means of truths about goods, and thus becoming wise."
[3] They then entered the Palladium, and with them the three new-comers from the world - the priest, the politician, and the philosopher. Then those crowned with laurel who were seated at the tables asked, "What news from earth?"
And they answered, "This is news, that a certain man claims to talk with angels, and to have his sight opened into the spiritual world as fully as into the natural world; and from the spiritual world he reports many new things, among which are the following: That man lives a man after death, as he before lived in the world; that he sees, hears, and talks as he did before in the world; that he is clothed and decorated as formerly in the world; that he hungers and thirsts, eats and drinks, enjoys the delights of marriage, and sleeps and wakes, all as he did before in the world; that there are lands and lakes, mountains and hills, plains and valleys, springs and rivers, gardens and groves there; also palaces and houses, cities and villages, as in the natural world; and again that there are writings and books - different kinds of occupation and business, also precious stones, gold and silver, in a word, that each and every thing that exists on the earth is there, although those in the heavens are infinitely more perfect, with this difference only, that all things in the spiritual world have a spiritual origin, and are therefore spiritual; since they are from the sun there which is pure love; while all things in the natural world have a natural origin, and are therefore natural and material, since they are from the sun there which is pure fire; in other words, man after death is perfectly a man, even more perfectly a man than before in the world; for he was then in a material body, while in this world he is in a spiritual body."
[4] When this had been said, the ancient wise men asked what men on earth thought of these things.
The three replied; "We ourselves know that they are true, because we are here, and have investigated and examined everything; but how men talk and reason about them on earth we will now tell."
Then the priest said, "Those of our order, when they first heard these things, called them visions, and then fictions; afterwards they said that the man saw specters, and finally they hesitated and said, 'Believe him if ye will; we have always taught that man will not exist after death in a body, until the day of the last judgment."
It was then asked, "Are there not some intelligent persons among them, who are able to declare to them and convince them of the truth that man lives a man after death?"
[5] The priest answered, "There are some who declare it, but they fail to convince. Those who declare it say that it is contrary to sound reason to believe that a man does not live a man until the day of the last judgment, and that meanwhile he is a soul without a body. What is the soul, and where, is it meanwhile? Is it a breath, or something like wind, floating in the air, or an entity hidden in the center of the earth? Where is its abode? Are the souls of Adam and Eve and all who have lived since during six thousand years or sixty centuries, still flying about the universe, or are they kept shut up in the center of the earth awaiting the last judgment? What could be more painful and wretched than such a waiting? Might not their lot be compared to that of men bound in chains and fetters in prisons? If such were the lot of man after death, would it not be better to be born an ass than a man? Moreover, is it not contrary to reason to believe that the soul can be reclothed with its body? Is not the body eaten up by worms, mice, and fishes? Can such a new body be put on a skeleton that has been burnt up by the sun, or reduced to dust? How can those cadaverous and putrid things be collected and united again to their souls? But when they listen to such arguments they make no rational reply, but adhere to their faith, saying, 'We make reason obedient to faith.' As to the gathering of all from the graves at the day of the last judgment, they say, 'That is the word of omnipotence.' And when they mention omnipotence and faith, reason is exiled, and I may say that sound reason is annihilated, as it were, or with some is like a specter; and they can even say to sound reason, 'Thou art mad.'"
[6] Having heard this, the wise men of Greece said, "Are not such paradoxes dissipated of themselves as contradictions? And yet today in the world not even sound reason can dissipate them. Can anything more paradoxical be believed than what is asserted of the last judgment, that the universe will then perish, and the stars of heaven fall to the earth, which is smaller than the stars; and that the bodies of men, either corpses or mummies, eaten by others or become dust; will be re-united with their souls? When we were in the world we believed in the immortality of the souls of men from the inductions furnished us by reason; we also designated places for the blessed, which we called the Elysian Fields; and we believed them to be human in form or kind but subtle, because spiritual."
[7] When all this had been said, they turned to the second newcomer, who in the world had been a politician. He confessed that he had not believed in a life after death, and that he had regarded the new reports he had heard about it as fictions and inventions. "Meditating upon that life" he said, "I asked how souls could be bodies. Does not the whole of a man lie dead in the grave? Is not the eye there? How then can he see? Is the ear not there? How can he hear? Where is the mouth for him to talk with? If any sort of man were to live after death must it not be something like a specter? And how can a specter eat and drink and enjoy the delights of marriage? Where do its clothing, house, food, and other things come from? Moreover, specters, which are airy images, seem to be, and yet are not. These and like thoughts I had in the world about the life of men after death. But now, when I have seen everything and touched everything with my hands, I am convinced by the very senses that I am a man as in the world, even so that I am not aware that I live otherwise than as I formerly lived, with the difference that my reason is now more sound. I have often been ashamed of my former thoughts."
[8] The philosopher spoke in a like manner of himself, with this difference, however, that the new things he had heard respecting a life after death, he classed among the opinions and hypotheses which he had collected from both ancients and moderns.
The Sophi were astounded when they heard these things; and those belonging to the Socratic school said that they perceived by this news from earth that the interiors of men's minds were gradually closing up, and that belief in falsity is now shining in the world like truth, and infatuated ingenuity like wisdom, and that the light of wisdom had lowered itself since their times from the interiors of the brain to the mouth beneath the nose, where it appeared to the eye like a brightness of the lips, and consequently the mouth's utterances appear like wisdom.
One of the tyros after hearing this said, "How stupid are the minds of those who now dwell on earth! Would that the disciples of Heraclitus who laugh at all things, and of Democritus who weep at all things, were here, and we should hear both great laughter and great weeping."
After the business of the meeting was finished, they gave to the three newcomers from the earth badges of their authority which were plates of copper on which some hieroglyphics were written. With these they departed.
693. 1 The second experience. Some weeks later I heard a voice from heaven, saying, "There is another meeting to be held on Parnassium; 2 come, we will show you the way." So I went up, and as I drew near I saw a person on Heliconeum 3 with a trumpet, with which he proclaimed and summoned the meeting. I saw men from the city Athenaeum and its suburbs going up as before, and in the midst of them were three men just arrived from the world. They were from the Christian community, the first being a priest, the second a politician, and the third a philosopher. These they entertained on the way with varied discourse, especially about the wise men of old whom they mentioned by name. The new comers inquired whether they should see them; and they were told that they would see them, and also, if they wished, might pay their respects to them, for they were very affable. They asked about Demosthenes, 4 Diogene, 5 and Epicurus, 6 and the reply was, "Demosthenes is not here, but with Plato; 7 Diogenes, with his scholars, has his abode under Heliconeum because he regards worldly things of no account, and is engaged only in the contemplation of heavenly things; while Epicurus dwells on the border towards the west, and does not come among us, because we distinguish between good and evil affections, and say that good affections are at one with wisdom, but evil affections are contrary to it."
[2] When they had ascended the hill Parnassium, some attendants on it brought water in crystal cups from a spring there, and said: "This is water from the spring which, according to ancient fable, was opened up by the hoof of the horse Pegasus, 8 and afterwards consecrated to the nine Maidens. By the winged horse Pegasus, however, the ancients meant the understanding of truth, which is the means of attaining wisdom; by his hoofs they meant that experimental knowledge by which natural intelligence is acquired; and by the nine Muses they meant knowledge in all its branches. These things are now called fables, but they were correspondences according to which men of the earliest ages spoke. Those who were accompanying the three new comers said to them: "Do not be surprised. The attendants were instructed to say this. Moreover, by drinking water from a spring we understand being instructed concerning good by means of truth, and in this way becoming wise."
[3] After this they entered the Palladium, 9 taking with them the three new comers from the world, the priest, the politician, and the philosopher. Then those crowned with laurel who sat at the tables, asked, "What news from the earth?" They replied, "This is the latest. A certain man 10 professes to talk with angels, and to have his sight opened into the spiritual world as fully as into the natural world; and from that world he reports much that is new. For example, he says: 'A man lives as a man after death, just as he lived before in the world; he sees, hears and speaks as before in the world. He feels hunger and thirst, eats and drinks as before in the world; and he enjoys the delights of marriage, and sleeps and wakes as before in the world. In the spiritual world there are lands and lakes, mountains and hills, plains and valleys, fountains and rivers, gardens and groves. There are also palaces and houses, cities and villages, just as in the natural world. There are also writings and books, employments and trades; also precious stones, gold and silver. In a word, in the spiritual world are all things, in general and in particular, that are in the earth; but those things in the heavens are infinitely more perfect. They differ only in this respect that all things in the spiritual world are from a spiritual origin, and are, therefore, spiritual, being derived from the Sun of the spiritual world, which is pure Love; whereas all things in the natural world are from a natural origin, and are, therefore, natural and material, being derived from the sun of the natural world, which is pure fire. In a word, a man after death is perfectly a man, indeed more perfectly so than he was before in the world; for before in the world he was in a material body, but in this world he is in a spiritual body.'"
[4] Thereupon the ancient sages asked, "What do the people on earth think of all this?" "We know that these things are true," the strangers replied, "because we are now here in the spiritual world; and we have seen and examined every thing; but we will tell you what men on earth say, and what conclusions they form, concerning these things."
Then the priest said: "Those of our order, when they first heard these things, declared that they were visions, then fictions; and afterwards they said that the man was seeing spectres. Finally, however, they hesitated, and said, 'Believe if you will. Our teaching hitherto has been that a man will not be in a body after death until the day of the last judgment.'" The question was then asked, "Are there not some intelligent persons among them who can demonstrate to them and convince them of the truth that a man lives as a man after death?"
[5] The priest answered: "There are some who demonstrate it, but they do not convince. Those who demonstrate it say that it is contrary to sound reason to suppose that a man does not live as a man until the day of the last judgment, and that in the meantime he is a soul without a body. 'For what,' they say, 'is the soul, and where is it in the meantime? Is it a vapor, or a breath of wind floating in the atmosphere, or an entity hidden away in the bowels of the earth? Can you tell us its whereabouts? 11 Have the souls of Adam and Eve and of all their posterity, for these six thousand years, or sixty centuries, been flitting about the universe, or been kept shut up in the centre of the earth in expectation of the last judgment? What could be more anxious and miserable than such an expectation? Their lot may be compared to that of men in prison, bound with chains and fetters. If this were to be the lot of a man after death, it would be better for him to be born an ass than a man. It is, moreover, contrary to reason to suppose that a soul can be reclothed in the body which has been devoured by worms, mice or fish. Can a bony skeleton, parched by the sun and turned to dust, be clothed with a new body? How are those dead and putrid substances to be gathered together and reunited with their souls?' But when they hear such arguments they make no reasoned reply. They cling to their creed, saying, 'We keep our reason under obedience to faith.' As to gathering all the dead from their graves at the last judgment, they say, 'This is the work of omnipotence'; and when they mention omnipotence and faith, they banish reason. I can assert that sound reason is then held of no account, and by some is regarded as a spectre; and indeed they can say to sound reason, 'Thou art unsound.'"
[6] On hearing this the wise men of Greece said, "Surely such strange beliefs, contradictory as they are, are mutually destructive; and yet in the world to-day they cannot be dispelled even by sound reason. What can be more paradoxical than the views concerning the last judgment? For it is maintained that the universe will be destroyed, that the stars of heaven will fall to the earth, which is smaller than the stars, and that the bodies of men, whether corpses, or bodies destroyed by men in process of mummification, or mere dust, will be reunited with their souls. When we were in the world, we believed in the immortality of the souls of men on grounds our reason afforded; we also assigned places for the blessed, which we called the Elysian fields; and we believed that souls were human forms or shapes, but tenuous because spiritual.
[7] When these had spoken, the assembly turned to the second stranger, who in the world had been a politician. He confessed that he had not believed in a life after death, and had regarded as fiction and invention the novel stories he had heard about it. "While meditating on the subject, I said, 'How can souls be bodies? The entire man lies dead in the grave. The eye is there; how then, can he see? The ear is there; how can he hear? Whence is he furnished with a mouth to speak? If anything of the man lived after death it would only be spectral; and how can a spectre eat and drink, or enjoy the delights of marriage? Whence can it have clothes, house, food, and so on? Moreover, spectres, which are mere airy forms, have only apparent but no real existence.' Such were my thoughts in the world on the subject of life after death; but now, as I have seen everything, and touched everything with my hands, I am convinced by the senses themselves that I am a man as when in the world, being fully aware that I live now just as I lived then; but with this difference, that my reason is now sounder. I have frequently been ashamed of my former thoughts."
[8] The philosopher gave much the same account of his views as the politician, differing in this respect only that he placed those new accounts he had heard concerning the life after death in the same category as the opinions and hypotheses which he had collected from both the ancients and the moderns. When they heard these things the wise men were amazed. Those of the Socratic school said they perceived from these latest accounts from the earth that the interiors of men's minds had become successively closed, and that faith in the false shone like truth, and a foolish ingenuity shone like wisdom. Since their day the light of wisdom had descended from the interiors of the brain into the mouth beneath the nose, where it appeared to view as lip brilliance, while the speech which issued forth seemed like wisdom. On hearing this, one of the young scholars said, "How stupid are the minds of men on earth at this day! Would that we had here the disciples of Heraclitus, 12 who weep at everything, and those of Democritus, 13 who laugh at everything! For then we should hear much laughter and much lamentation.
When the assembly broke up, they presented the three new comers from the earth with the badges which indicated their own influential position. They were medallions of copper on which were engraved some hieroglyphics; and with these they departed.
Footnotes:
1. Original Edition has 493.
2. Parnassius, belonging to Parnassus; subst. Parnassium, hill near Athenaeum, the city in the spiritual world of the Greek sages.
3. Heliconeus, belonging to Helicon. Subst. Heliconeum, hill near Athenaeum, the city in the spiritual world of the Greek sages.
4. Demosthenes, the greatest of Athenian orators and statesmen; c. 382-332 B.C. He spoke against enemies abroad and traitors at home.
5. Diogenes, cynic and ascetic, c. fourth century B.C.
6. Epicurus, Greek philosopher, 342-270 B.C., founder of the Epicurean school of ethics. According to this, the pleasure which was the highest good was tranquillity of mind and freedom from want and pain, qualities which come from self-control and simplicity of life.
7. Plato, greatest of Greek philosophers, 427-347 B.C. His theory of ideas places the attainment of an exalted and spiritual yearning for a supersensible beauty only in an ideal world.
8. Pegasus, winged horse of Greek legend.
9. Palladium, statue of Pellas, on the preservation of which the safety of Troy depended; temple of Pallas; meton. central or essential feature.
10. Swedenborg
11. Pu, Greek pou, where?, somewhere, whereabouts, abode.
12. Heraclitus, Greek philosopher, 576-480 B.C. Taught that fire is the essential principle of all creation; called the "weeping philosopher" because of his laments over the folly of mankind. (Ind. Mem. for DEMOCRITIUS.)
13. Democritus, Greek philosopher, 460-370 B.C.; developed the atomic theory-that the arrangement and position of atoms accounted for all the varieties and substance of form. He held that cheerfulness was the end of life: hence called "the laughing philosopher." (Ind. Mem. LXXI for HERACLITUS.)
693. 1
SECUNDUM MEMORABILE. Post aliquot Septimanas audivi vocem e Coelo dicentem, en iterum Conventus in Parnassio; accede, monstrabimus viam; accessi, et cum prope eram, vidi quendam super Heliconeo cum tuba, qua annuntiavit et indixit Conventum. Et vidi ex Urbe Athenaeo et confiniis ejus ascendentes ut prius, et in medio illorum tres Novitios e Mundo; erant illi tres ex Christianis, unus Sacerdos, alter Politicus, et tertius Philosophus; hos in via vario sermone oblectabant, imprimis 2 de Sapientibus Antiquis, quos nominabant; quaesiverunt Numeri illos visuri sint; dixerunt quod visuri, et si vellent, salutaturi, quoniam sunt affabiles; quaesiverunt de Demosthene, Diogene et Epicuro; dixerunt, Demosthenes non hic est, sed apud Platonem, Diogenes cum suis scholaribus sub Heliconeo commoratur, ex causa quia mundana sicut nihili reputat, et modo coelestia animo volvit; Epicurus ad occidentem in termino habitat, nec intrat ad nos, quia nos distinguimus inter affectiones bonas et affectiones malas, et dicimus affectiones bonas una esse cum sapientia, et affectiones malas esse contra sapientiam.
[2] Quando ascenderunt collem Parnassium, aliqui custodes ibi apportabant aquam ex fonte ibi in scyphis chrystallinis, et dicebant, est aqua ex fonte, de quo vetusti confabulati sunt, quod perruptus sit ab ungula Equi Pegasi, et postea consecratus novem Virginibus; at per Equum alatum Pegasum, intellexerunt Intellectum veri per quem sapientia; per ungulas pedis ejus, intellexerunt experientias per quas intelligentia naturalis; et per novem Virgines, intellexerunt cognitiones et scientias omnis generis; haec vocantur hodie Fabulae, sed fuerunt Correspondentiae, ex quibus Primaevi loquuti sunt: comites dixerunt ad tres Advenas, ne miremini; custodes ita loqui instructi sunt, et nos per bibere aquam ex fonte intelligimus instrui de veris, et per vera de bonis, et sic sapere.
[3] Post haec intraverunt Palladium, et cum illis tres Novitii e Mundo, Sacerdos, Politicus, et Philosophus; et tunc Laureati, qui sedebant ad mensas, quaesiverunt, QUID NOVI E TERRA; et responderunt, hoc novum est, quod quidam perhibeat se loqui cum Angelis, ac visum habere apertum in Mundum spiritualem, aeque sicut apertum habet in Mundum naturalem, et ille nova inde affert plura, inter quae sunt haec; quod homo vivat homo post mortem, sicut vixit prius in Mundo; quod videat, audiat, loquatur sicut prius in Mundo; quod vestiatur et ornetur sicut prius in Mundo; quod esuriat et sitiat, edat et bibat, sicut prius in Mundo; quod delitio conjugiali fruatur sicut prius in Mundo; quod dormiat et evigilet sicut prius in Mundo; quod ibi sint terrae et lacus, montes et colles, planities et valles, fontes et fluvii, paradisi et luci; tum quod ibi sint palatia et domus, ac urbes et villae, sicut in Mundo naturali; ut et quod sint scripturae et libri, et quod sint functiones et negotiationes, tum lapides pretiosi, aurum et argentum; verbo quod ibi sint omnia et singula quae in terris, et illa in Coelis infinite perfectiora, cum sola differentia, quod omnia quae in Mundo spirituali sunt, ex origine spirituali sint, et inde spiritualia, quia sunt ex Sole ibi qui est purus Amor; et quod omnia quae in Mundo naturali sunt, ex origine naturali sint, et inde naturalia et materialia, quia sunt ex Sole ibi qui est purus ignis; verbo, quod homo post mortem sit perfecte homo, imo perfectius homo quam prius in Mundo; prius enim in Mundo fuit in corpore materiali, in hoc autem est in corpore spirituali.
[4] His dictis, quaesiverunt 3 Sapientes antiqui, quid de illis cogitant in terra; dixerunt illi tres, nos scimus quod vera sint, quia hic sumus, ac lustravimus et exploravimus omnia, quare dicemus quid de illis loquuti et ratiocinati sunt in terra: et tunc SACERDOS dixit, quod illi qui ex nostro ordine sunt, primum dum audiverunt illa, vocaverint visiones, dein commenta, postea quod viderit larvas, et demum haeserint, et dixerint, crede si vis: nos hactenus docuimus, quod homo non futurus sit in corpore post mortem, prius quam die ultimi judicii: et quaesiverunt, annon aliqui Intelligentes inter illos sint, qui possunt demonstrare et convincere illos de veritate, quod homo vivat homo post mortem;
[5] dixit Sacerdos, quod sint qui demonstrant, sed non convincunt; illi qui demonstrant, dicunt, quod contra sanam rationem sit credere, quod homo non vivat homo nisi quam die ultimi Judicii, et quod interea sit Anima absque corpore; quid Anima, et ubi illa interea, num halitus, aut aliquid venti volitans in aere, vel ens reconditum in medio terrae, ubi est Pu ejus: num animae Adami et Evae, et omnium post illos, nunc per sex millia annorum seu sexaginta saecula adhuc volitent in universo, aut teneantur inclusae in meditullio terrae, et exspectent ultimum judicium; quid anxius et miserabilius tali exspectatione; nonne sors illorum potest comparari sorti vinctorum catenis et pedicis in carceribus; annon si talis sors homini post mortem foret, satius foret nasci asinus quam homo: numne 4 etiam contra rationem est credere, quod anima possit reindui suo corpore; estne corpus exesum a vermibus, muribus, et piscibus; ac isti novo corpori induci sceleton osseum exustum sole, vel dilapsum in pulverem; quomodo cadaverosa et putida illa colligentur, et animabus unientur. Sed ad talia, cum audiunt, non quicquam ex ratione respondent, sed inhaerent fidei suae, inquientes, captamus rationem sub obedientia fidei; ad collectionem omnium ex sepulchris die ultimi Judicii, dicunt, hoc Omnipotentiae opus est, et cum nominant Omnipotentiam et Fidem, exulat ratio, et possum dicere, quod tunc sana ratio sit sicut nihil, et quibusdam sicut spectrum; imo possunt dicere ad sanam rationem, insanis.
[6] His auditis dixerunt Sapientes Graeciae, nonne illa paradoxa sicut contradictoria dissipantur a seipsis, et tamen hodie in Mundo non dissipari possunt a sana ratione; quid paradoxius credi potest quam id quod narratur de Ultimo Judicio, quod tunc Universum periturum sit, et quod tunc Stellae coeli delapsurae sint super terram, quae minor stellis est; et quod corpora hominum tunc vel cadavera, vel mumia ab hominibus exesa, vel flocci, coalitura sint cum suis animabus; nos dum fuimus in Mundo, credidimus imortalitatem animarum hominum, ex inductionibus quas ratio nobis subministravit, et quoque designavimus pro beatis loca, quae vocavimus Campos Elysios, et credidimus illas esse effigies seu species humanas, sed tenues quia spirituales.
[7] Postquam haec dicta sunt, converterunt se ad alterum Advenam, qui in Mundo fuerat POLITICUS; hic confessus est, quod non crediderit vitam post mortem; et quod cogitaverit de novis quae audiverat de illa, quod essent figmenta et inventa; meditans de illa dixi, quomodo possunt animae corpora esse; annon omne hominis jacet mortuum in sepulchro; estne oculus ibi; quomodo potest videre; estne auris ibi; quomodo potest audire; unde illi os quo loquatur; si aliquid hominis viveret post mortem, num foret id aliud quam simile larvae; quomodo potest larva edere et bibere, et quomodo potest delitio conjugiali frui; unde ei vestes, domus, cibi, et sic porro; et larvae, quae sunt effigies aereae, apparent sicut sint, et tamen non sunt: haec et similia de vita hominum post mortem cogitavi in Mundo; at nunc cum vidi omnia, ac tetigi manibus meis omnia, convictus sum per ipsos sensus, quod sim homo sicut in Mundo, adeo ut non sciam aliud, quam quod vivam sicut vixi, cum differentia, quod ratio nunc mihi sanior sit; aliquoties puduit me cogitationum priorum.
[8] Similia de se narravit PHILOSOPHUS; attamen cum hac differentia, quod retulerit nova illa, quae audiverat de vita post mortem, inter opiniones et hypotheses, quas ex Antiquis et Hodiernis collegerat. His auditis obstupuerunt Sophi; et illi qui e Schola Socratica erant, dixerunt, quod ex Novis his e terris percipiant, quod interiora mentium humanarum successive occlusa sint, et quod nunc in Mundo fides falsi luceat sicut veritas, ac ingeniositas fatua sicut sapientia, et quod lux sapientiae a nostris temporibus se demiserit ab interioribus Cerebri in os sub nasum, ubi illa coram oculis apparet sicut splendor labri, ac loquela oris inde sicut sapientia. His auditis quidam ex tyronibus ibi dixit, et quam stupidae mentes terricolarum hodie; utinam adessent discipuli Heracliti et Democriti, qui rident ad omnia, et qui flent ad omnia, et audiremus magnum risum et magnum fletum. Postquam peractus est hic conventus, dederunt tribus Novitiis e terra suae ditionis insignia, quae erant lamellae cupreae, super quibus aliqua Hieroglyphica exarata sunt, cum quibus abiverunt.
Footnotes:
1. Prima editio: 493.
2. Prima editio: imprlmis.
3. Prima editio: quaesivcrunt.
4. Prima editio: numme.