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INTERCOURSE BETWEEN THE
SOUL AND THE BODY.

Price Four-pence.

ON

THE INTEROOIJESE

THE SOUL AND THE BODY.

BY EMANUEL SWEDENBORG,

BEING A TRANSt.ATIOK OF HIS WORK ENTITLED
'DE COMMERCIO ANIMiE ET CORPORIS, quod ci-editui- fieri vel per Influxum Pliysicum,
vel per Influxum Spiritualem, vel per Harmoniam Prajstabititam,"
Londini, 1769,

LONDON :
PUBLISHED BY THE SWEDENBORG SOCIETY,
(INSTITUTED 1810,)
36, BLOOMSBURY STREET, OXFORD STREET.
EDIT. OF 1844.

CONTENTS.

No. Page.
I. There are two Worlds, a Spiritual World inhabited by Spirits
and Angels, and a Natural World inhabited by Men  3 7
II. The Spiritual World first existed and continually subsists from
its own Sun ; and the Natural World from its own Sun.... 4 8
III. The Sun of the Spiritual World is pure Love from Jehovah
God, who is In the midst of it  5 9
IV. From that Sun proceed Heat and Light; and the Heat pro
ceeding from it is in its essence Love, and the Light thence
is in its essence Wisdom  6 10
V. Both that Heat and that Light flow into Man ; the Heat into
his Will, where it produces the good of Love, and the Light
into his Understanding, where it produces the truth of
Wisdom  7 11
VI. Those two. Heat and Light, or Love and Wisdom, flow con
jointly from God into the soul of Man, and by this into his
Mind, its Affections and Thoughts, and from these into the
Senses, Speech, and Actions of the Body  8 12
VII. The Sun of the Natural World is pure Fire ; and the World
of Nature first existed and continually subsists by this Sun 9 14
VIII. Therefore every thing which proceeds from this Sun, regarded
in itself, is dead  10 15
IX. What is Spiritual, clothes itself with what is Natural, as a
man clothes himself with a garment  11 16
X. Spiritual Existences thus clothed in Man, enable him to live
as a rational and moral Man, thus as a spiritually-natural
Man  12 17
XI. The reception of that Influx is according to the state of Love
and Wisdom with Man  13 18
XII. The Understanding in. Man is capable of being elevated into
the Light, that is, into the Wisdom, in which are the Angels
of Heaven, according to the cultivation of his Reason ; and
his Will is capable of being elevated, in like manner, into
the Heat of Heaven, that is, into the Love of Heaven, ac
cording to the deeds of his Life : but the love of the Will
is not elevated, except so far as the Man wills and does those
things which the Wisdom of the Understanding teaches ... . 14 20

4 CONTENTS. No, Pagp.
XIII. It is altogether otherwise with Beasts  15 21
XIV. There are Three Degrees in the Spiritual World, and Three
Degrees in the Natural World, hitherto unknown, according
to which all Influx takes place  16 22
XV. Ends are in the First Degree, Causes in the Second, and
Effects in the Third  17 23
XVI. Hence is evident what is the nature of Spiritual Influx, from
its Origin to its Efiects  18 25

ON
THE INTERCOURSE OF
THE SOUL AND THE BODY, &c.

1. There are three hypothetical opinions and traditions
concerning the intercourse of the soul and the body, or con
cerning the operation of the one in the other, and of the one
with the other : the first is called Physical Influx, the second
Spiritual Influx, and the third Pre-established Harmony. The
First, which is called physical influx, arises from the ap
pearances of the senses, and the fallacies thence derived. For it
appears as if the objects of sight, which affect the eyes, flowed
into the thought, and produced it; in like manner speech,
which affects the ears, appears to flow into the mind, and pro
duce ideas there; and it is similar with respect to the smell,
taste, and touch. For the organs of these senses first receive
impressions from the world; and the mind appears to think,
and also to will, according to the affections of those organs;
therefore, the ancient philosophers and schoolmen believed there
was an influx from them into the soul, and hence adopted the
hypothesis of Physical or Natural Influx. The Second hypo
thesis, which is called spiritual, and by some occasional,
INFLUX, originates in order and its laws. For the soul is a spi
ritual substance, and therefore purer, prior, and interior ; but
the body is material, aud therefore grosser, posterior, and exte
rior; and it is according to order that the purer should flow
into the grosser, the prior into the posterior, and the interior
into the exterior ; thus what is spiritual into what is material ;
and not the contrary ; consequently, for the cogitative mind to
flow into the sight according to the state induced on the eyes
by the objects before them, — which state, that mind disposes
also at its pleasure ; and likewise for the perceptive mind to
flow into the hearing, according to the state induced on the ears
by speech. The Third hypothesis, which is that of pre-esta-
5

Ij 3 ON THE INTERCOURSE OP
BLISHED HARMONY, arises from the appearances and fallacies
of the reasoning faculty. For the mind in its operation acts as
a one and simultaneously with the body ; but still, every opera
tion is first successive and afterwards simultaneous. Now, suc
cessive operation is Influx, and simultaneous operation is Har
mony, — as when the mind thinks and afterwards speaks, or when
it wills and afterwards acts, — wherefore it is a fallacy of the
reasoning faculty to establish that which is simultaneous and to
exclude that which is successive. No fourth opinion concerning
the intercourse between the soul and the body can be framed
in addition to these three ; for either the soul must operate on
the body, or the body on the soul, or both continually and re
ciprocally [continue simul] .
2. Now as spiritual influx originates, as has been stated, in
order and its laws, therefore this opinion has been acknowledged
and received by the wise in the learned world in preference to
the other two : for everything which originates in order is
truth, and truth manifests itself by its inherent light, even iu
the shade of the reasoning faculty, in which hypotheses reside.
There are, moreover, three things which involve this hypothesis
in shade, — ^ignorance respecting the soul, ignorance respecting
what is spiritual, and ignorance respecting the nature of influx :
wherefore these three things must first be unfolded before the
rational faculty can see the truth itself. For hypothetical truth
is not truth itself, but a conjecture respecting it : it is like a
picture seen at night on a wall by the light of the stars, to
which the mind assigns a different form according to its fancy ;
whereas its proper form is seen when the sun illuminates it in
the morning, and not only discovers and renders visible its
general figure, but also each of its parts. So it is that out of
the shade of truth in which this hypothesis exists, arises the
open truth, when it is known what and of what nature that
which is spiritual is respectively to that which is natural; as
well as what and of what nature the human soul is ; and what
is the nature of the influx into it, and through it into the per
ceptive and cogitative mind, and from this into the body. But
these subjects can be explained by no one, unless it has been
granted him by the Lord to be consociated with angels in the
spiritual world and at the same time with men in the natural
world ; and because this has been granted to me, I have been
enabled to describe what and of what nature they both are, as
has been done in the work on Conjugial Love, in the memo
rable relation concerning what is spiritual, n. 326 — 329 ; con
cerning the human soul, n. 315; and concerning influx, n.
380; and still more fully at n. 415 — 422.* Who does not
know, or may not know, that the good of love and the truth of
* The same articles may be found in the True Christian Eeligion, n. 280 ;
n. 697 ; n. 35 ; n. 77 ; and n. 12.
6

THE SOUL AND THE BODY. 2, 3
faith flow from God into man, and that they flow into his soul,
and are felt in his mind ; and that they flow forth, from his
thought into his speech, and from his will into his actions?
That spiritual influx, and its origin and derivation, are from
thence, shall be manifested in the following order. I. There
are two worlds, a spiritual world, which is inhabited by spirits
and angels, and a natural world, inhabited by men. II. The
spiritual world first existed and continuaUy subsists from its own
sun ; and the natural world from its own sun. III. The sun of
the spiritual world is pure love from Jehovah God, who is in the
midst of it. IV. From that sun proceed heat and light ; and the
heat proceeding from it is in its essence love, and the light thence
is in its essence unsdom. V. Both that heat and that light flow
into man, the heat into his will, where it produces the good of
love ; and the light into his understanding, where it produces the
truth of wisdom. VI. Those two, heat and light, or love and
wisdom, flow conjointly from God into the soul of man, and by
this into his mind, its affections and thoughts, and from these into
the senses, speech, and actions of the body. VII. The sun of the
natural world is pure fire ; and the world of nature first existed
and continually subsists by this sun. VIII. Therefore everything
which proceeds from this sun, regarded in itself, is dead. IX.
What is spiritual clothes itself with what is natural, as a man
clothes himself with a garment. X. Spiritual things thus clothed
in man enable him to live as a rational and moral man, thus as a
spiritually natural man. XI. The reception of that influx is ac
cording to the state of love and wisdom with man. XII. The
understanding in man is capable of being elevated into the light,
that is, into the wisdom, in which are the angels of heaven, ac
cording to the cultivation of his reason ; and his will is capable of
being elevated, in like manner, into heat, that is, into love, accord
ing to the deeds of his life ; but the love of the will is not elevated,
except so far as man wills and does those things which the wisdom
of the understanding teaches. XIII. It is altogether otherwise
with beasts. XIV. There are three degrees in the spiritual world,
and three degrees in the natural world, according to which all
influx takes place. XV. Ends are in the first degree, causes in
the second, and effects in the third. XVI. Hence it is evident
what is the nature of spiritual influx from its origin to its effects.
Each of these propositions shall now be briefly illustrated.

I. THERE ARE TWO WORLDS, A SPIRITUAL WORLD INHABITED
BY SPIRITS AND ANGELS, AND A NATURAL WORLD INHA
BITED BY MEN.
3. That there is a spiritual world inhabited 'by spirits and
7

3, 4 ON THE INTERCOURSE OF
angels, distinct from the natural world inhabited by men, is a
fact which, because no angel has descended and declared it,
and no man has ascended and seen it, has been hitherto wholly
unknown, even in the Christian world; lest, therefore, from
ignorance of that world, and the doubts respecting the reality
of heaven and hell thence resulting, men should be infatuated
to such a degree as to become naturalists and atheists, it has
pleased the Lord to open my spiritual sight, and, as to my
spirit, to elevate me into heaven, and to let me down into hell,
and to exhibit to my view the nature of both. It has thus been
made evident to me that there are two worlds completely dis
tinct from each other ; one, all things in which are spiritual,
whence it is called the spiritual world ; and the other, all things
in which are natural, whence it is called the natural world ; as
also, that spirits and angels live in their own world, and men
in theirs ; and further, that every man passes by death from
his world into the other, and lives in it to eternity. It is ne
cessary, in order that the nature of influx, which is the subject
of this little work, may be unfolded from its first origin, that
some information respecting both these worlds should be pre
mised ; for the spiritual world flows into the natural world, and
actuates it in all its parts, as well with men as with beasts, and
also constitutes the vegetative principle in trees and herbs.

IX. THE SPIRITUAL WORLD FIRST EXISTED AND CONTINUALLY
SUBSISTS FROM ITS OWN SUN, AND THE NATURAL WORLD
FROM ITS OWN SUN.
4. That there is one sun of the spiritual world and another
of the natural world, is because those worlds are completely
distinct from each other; and every world derives its origin
from a sun : for a world in which all things are spiritual, cannot
originate from a sun, all the products of which are natural ; for
thus there would be physical influx, which, however, is contrary
to order. That the world existed from the sun, and not the
sun from the world, is evidently an eflfect from the former cause;
viz., that the world, in the whole and in every part, subsists by
the sun ; and subsistence demonstrates existence ; wherefore, it
is said, that subsistence is perpetual existence; whence it is
evident, that if the sun were removed, the world would fall
into chaos, and this chaos into nothing. That, in the spiritual
world, there is a sun different from that in the natural world,
I am able to testify, for I have seen it : in appearance, it is
fiery, like our sun, of nearly the same magnitude, and at the
same dista,nce from the angels as our sun is from men : but it
does not jusfe or set, but stands immovable in a middle altitude
8

the soul and the body. 4, 5
between the zenith and the horizon ; whence the angels enjoy
perpetual light, and perpetual spring. A rational man who
knows nothing concerning the sun of the spiritual world, may
easily fall into insane notions concerning the creation of the
universe : as when he deeply considers it, he cannot perceive
otherwise than that it is from nature ; and because the origin
of nature is the sun, that it proceeded from the sun as its
creator. Moreover, no one can have a perception of spiritual
influx, unless he also knows its origin : for all influx proceeds
from a sun, spiritual influx from its sun, and natural influx
from its sun : the internal sight of man, which is of his mind,
receives influx from the spiritual sun, but external sight, which
is of the body, receives influx from the natural sun ; and in
operation, they act in conjunction, just as the soul with the body.
Hence it is evident into what blindness, darkness, and fatuity
those may fall, who know nothing of the spiritual world and
its sun ; into blindness, because the mind judging solely by the
sight of the eye, becomes in its reasonings like a bat, which
flies by night in a wandering course, and is attracted even by a
linen cloth which may be hanging up ; into darkness, because
the sight of the mind, whilst the sight of the eye is flowing
into it from within, is deprived of all spiritual light, and be
comes like that of an owl ; into fatuity, because the man still
thinks, but from natural things concerning spiritual, and not
contrariwise ; consequently, idiotically, foolishly, and infatu-
atedly.

HI. THE SUN OF THE SPIRITUAL WORLD IS PURE LOVE, FROM
JEHOVAH GOD, WHO IS IN THE MIDST OF IT.
5. Spiritual things cannot proceed from any other source
than from love, and love from no other source than Jehovah
God, who is love itself: wherefore the sun of the spiritual
world, from which, as from their fountain, all spiritual things
issue, is pure love proceeding from Jehovah God, who is in the
midst of it. That sun itself is not God, but is from God,
being the proximate sphere around him from himself. By this
sun, the universe was created by Jehovah God, by which we
mean, all worlds in general, which are as numerous as the
stars in the expanse of our heaven. Creation was effected by
means of that sun, which is pure love, thus by Jehovah God,
because love is itself the esse of life, and wisdom is the existere
of life from thence, and all things were created from love by
wisdom ; this is understood by these words in John : " The
Word was with God, and God was the Word; all things were
made by him, and without him was not any thing made which was
9

5, 6 ON THE INTERCOURSE OF
made ; — and the world was made by him" (ii. 3, 10) : the Word
there is the divine truth, thus likewise the divine wisdom ;
wherefore, also, the Word is there called (ver. 9) the light
which illuminates every man : in like manner as the divine
wisdom illuminates by the divine truth. Those who deduce the
origin of worlds from any other source than from the divine
love by the divine wisdom, fall into hallucinations, like persons
disordered in the brain, who see spectres as men, phantoms as
luminous objects, and imaginary beings as real figures : for the
created universe is a coherent work, from love by wisdom ; this
you will see, if you are able to view the connexion of things in
order, from first [principles] to ultimates. As God is one, so
also the spiritual sun is one; for extension of space is not
predicable of spiritual things, which are its derivations ; and
essence and existence which are without space are everywhere
in spaces without space : thus the divine love is present from
the first principles of the universe to its ultimates. That the
Divine fills all things, and by such impletion preserves them in
the state in which they were created, the rational faculty sees
obscurely, but more clearly in proportion as the mind has a
knowledge of the nature of love, as it is in itself; — of its con
junction with wisdom for the perception of ends ; — of its influx
into wisdom for the exhibition of causes ; — and of its operation
by wisdom for the production of effects.

IV. FROM THAT SUN PROCEED HEAT AND LIGHT; AND THE
HEAT PROCEEDING FROM IT IS IN ITS ESSENCE LOVE, AND
THE LIGHT THENCE IS IN ITS ESSENCE WISDOM.
6. It is known that in the Word, and thence in the common
language of preachers, fire is mentioned to express divine love ;
thus it is usual to pray, that heavenly fire may fill the heart and
kindle holy desires to worship God : the reason of which is,
because fire corresponds to love, and thence signifies it. Hence
it is, that Jehovah God was seen by Moses, as a fire, in a bush;
as also by the children of Israel at Mount Sinai ; and that fire
was commanded to be perpetually kept upon the altar, and the
lights of the candlestick in the tabernacle to be lighted every
evening : these commands were given because fire signifies love.
That such fire has heat proceeding from it, appears manifestly
from the effects of love : thus, a man is set on fire, grows warm,
and becomes inflamed, as his love is exalted into zeal, or into
red-hot anger. The heat of the blood, or the vital heat of men
and of animals in general, proceeds solely from love, which
constitutes their life. Neither is infernal fire anything else
than love opposite to heavenly love ; thence it is that the divine
10

THE SOUL AND THE BODY. 6, 7
love appears to the angels as a sun in their world, fiery, like
our sun, as was stated above ; and that the angels enjoy heat
according to their reception of love from Jehovah God by means
of that sun. It follows from hence, that the light there is in
its essence wisdom ; for love and wisdom, like esse and existere,
are indivisible, since love exists by means of wisdom and accord
ing to it. This is like as it is in our world : at the time of
spring, heat unites itself vrith light, and causes germination,
and at length fructification. Moreover, every one knows, that
spiritual heat is love and spiritual light is wisdom ; for a man
grows warm as he loves, and has light in his understanding as
he becomes wise. I have often seen that spiritual light, which
immensely exceeds natural light in shining whiteness aud in
splendor, for it is as shining whiteness and splendor themselves
in their very essence ; it appears like resplendent and dazzling
snow, such as the garments of the Lord appeared when he was
transfigured (Mark ix. 3; Luke ix. 29). As light is wisdom,
therefore the Lord calls himself the light which enlightens
every man (John i. 9) ; and says in other places, that he is the
Light (John iii. 19 ; viii. 12 ; xii. 35, 36, 46), that is, that he
is the divine truth itself, which is the Word, thus wisdom itself.
It is believed that natural light [lumen] , which also is rational,
proceeds from the light of our world : but it proceeds from the
light of the sun of the spiritual world ; for the sight of the
mind flows into the sight of the eye, thus also the light of the
spiritual world into the light of the natural world, but not con
trariwise : were it otherwise, there would be physical influx and
not spiritual influx.

V. BOTH THAT HEAT AND THAT LIGHT FLOW INTO MAN, THE
HEAT INTO HIS WILL, WHERE IT PRODUCES THE GOOD OF
LOVE, AND THE LIGHT INTO HIS UNDERSTANDING, WHERE
IT PRODUCES THE TRUTH OF WISDOM.
7. It is known that all things universally have relation to
good and truth, and that there is not a single thing in exist
ence which has not something relative to those two principles.
On this account, there are in man two receptacles of life, one,
which is the receptacle of good, called the will, and another,
which is the receptacle of truth, called the understanding ; and
as good is of love, and truth of wisdom, the will is the recep
tacle of love, and the understanding is the receptacle of wisdom.
That good is of love, is because what a man loves, that he wills,
and when he brings it into act he calls it good ; and that truth
is of wisdom, is because all wisdom is from truths ; yea, the
good which a wise man thinks, is truth, which becomes good
11

7, 8 ON THE INTERCOURSE OF
when he wills it and does it. He who does not rightly distin
guish between these two receptacles of life, which are the will
and the understanding, and does not form to himself a clear
notion respecting them, will in vain endeavor to comprehend
the nature of spiritual influx : for there is influx into the will,
and there is influx into the understanding ; there is an influx
of the good of love into the will of man, and there is an influx
of the truth of wisdom into his understanding ; each proceeding
from Jehovah God immediately, by the sun in the midst of
which he is, and mediately, by the angelic heaven. These two
receptacles, the will and the understanding, are as distinct as
heat and light; for, as was said above, the will receives the
heat of heaven, which in its essence is love, and the under
standing receives the light of heaven, which in its essence is
vrisdom. There is an influx from the human mind into the
speech, and there is an influx into the actions ; the influx into
the speech is from the will by the understanding, and the influx
into the actions is from the understanding by the will. Those
who are only acquainted with the influx into the understanding,
and not at the same time with that into the will, are like one
eyed persons, who only see the objects on one side of them,
and not at the same time those on the other ; and like maimed
persons, who do their work awkwardly with one hand only ; and
like lame persons, who walk by hopping on one foot, with the
assistance of a staff. From these few observations it is plain,
that spiritual heat flows into the will of ,man, and produces the
good of love, and that spiritual light flows into his understand
ing, and produces the truth of wisdom.

VI. THOSE TWO, HEAT AND LIGHT, OR LOVE AND WISDOM, FLOW
CONJOINTLY FROM GOD INTO THE SOUL OF MAN, AND BY
THIS INTO HIS MIND, ITS AFFECTIONS AND THOUGHTS, AND
FROM THESE INTO THE SENSES, SPEECH, AND ACTIONS OF
THE BODY.
8. The spiritual influx hitherto treated of by men of supe
rior genius, is, that from the soul into the body ; but no one
has treated of influx into the soul, and by that into the body,
although it is known, that all the good of love, and all the
truth of faith, flow from God into man, and nothing of them
from man ; and whatever flows from God flows proximately into
his soul, and by the soul into the rational mind, and by this
into the organs which constitute the body. Any person, then,
who investigates the nature of spiritual influx without taking
this into the account, is like one who stops up the course of a
fountain and still seeks there perennial waters ; or as he who
13

THE SOUL AND THE BODY.

8

deduces the origin of a tree from the root and not from the
seed ; or as he who examines principiates without attending to
the first principle. For the soul is not life in itself, but is a
recipient of life from God, who is life in itself; and all influx
belongs to life, thus is from God. This is meant by this pas
sage : " Jehovah God breathed into the nostrils of the man the
breath of lives, and the man became a living soul" (Gen. ii. 7).
To breathe into the nostrils the breath of lives, signifies, to
implant the perception of good and truth. The Lord also says
of himself, " As the Father hath life in himself, so hath he given
to the Son io have Ufe in himself" (John v. 26) ; to have life in
himself is to be God : and the life of the soul is life influent
from God. Now forasmuch as all influx belongs to life, and
life operates by means of its receptacles; and the inmost or
first of the receptacles in man is his soul ; therefore, in order
that the nature of influx may be rightly apprehended, it is
necessary to begin from God, and not from an intermediate
station. Were we to begin from an intermediate station, our
doctrine of influx would be like a chariot without wheels, or
like a ship without sails. This being the case, therefore, in the
preceding articles, we have treated of the sun of the spiritual
world, in the midst of which is Jehovah God, n. 5 ; and of the
influx of love and wisdom, thus of life, n. 6, 7. That life
from God flows into man by the soul, and by this into the
mind, that is, into the affections and thoughts of the mind,
and from these into the senses, speech, and actions of the body,
is, because these are the subjects of life in successive order.
For the mind is subordinate to the soul, and the body is sub
ordinate to the mind : and the mind has two lives, one of the
will and the other of the understanding; the life of its will is
the good of love, the derivations of which are called affections ;
and the life of its understanding is the truth of Avisdom, the
derivations of which are called thoughts : by means of these
and those, the mind lives : but the life of the body are the
senses, speech, and actions: that these are derived "from the
soul by the mind, follows from the order in which they stand,
and from which they manifest themselves to a wise man without
scrutiny. The human soul, being a superior spiritual substance,
receives influx immediately from God ; but the human mind,
being an inferior spiritual substance, receives influx from God
mediately by the spiritual world; and the body, being com
posed of the substances of nature, which are called matter,
receives influx from God mediately by the natural world. That
the good of love and the truth of wisdom, flow from God into
the soul of man conjointly, that is, united into one, but that
they are divided by man in their progress, and are conjoined
only with those who suffer themselves to be led by God, will be
seen in the following articles.
13

ON THE INTERCOURSE OP

VII. THE SUN OF THE NATURAL WORLD IS PURE FIRE; AND
THE WORLD OF NATURE FIRST EXISTED AND CONTINUALLY
SUBSISTS BY THIS SUN.
9. That nature and its world, by which we mean the atmo
spheres and the earths which are called planets, among which
is the terraqueous globe on which we dwell, together with all
the productions which annually adorn its surface, subsist solely
from the sun, which constitutes their centre, and which, by
the rays of its light, and the modifications of its heat, is every
where present, every one knows for certain, from his own expe
rience, from the testimony of the senses, and from the writings
of those who have treated of such subjects : and as these things
owe their perpetual subsistence to the sun, reason may with
certainty conclude that they owe their existence also to the
same ; for perpetually to subsist is perpetually to exist as they
first existed : hence it follows, that the natural world was cre
ated by Jehovah God by means of this sun as a secondary
cause. That there are spiritual existences and natural exist
ences, which are entirely distinct from each other ; and that the
origin and support of spiritual existences are derived from a sun
which is pure love, in the midst of which is the Creator and
Upholder of the universe, Jehovah God, has been demonstrated
before ; but that the origin and support of natural existences
are derived from a sun which is pure fire, and that the latter is
derived from the former, and both from God, follows of itself,
as what is posterior follows from what is prior, and what is prior
from The First. That the sun of nature and its worlds is pure
fire, all its effects demonstrate; as, the concentration of its
rays into a focus by the art of optics, from which proceeds fire
of a vehemently burning nature, and also flame ; the nature of
its heat, which is similar to heat from elementary fire ; the gra
duation of that heat according to its angle of incidence, whence
proceed the varieties of climate, and also the four seasons of
the year; beside other facts ; by which the rational faculty may
be confirmed, even by the senses of its body, that the sun of
the natural world is mere fire, and also that it is fire in its ut
most purity. Those who know nothing concerning the origin
of spiritual existences from their sun, but are only acquainted
with the origin of natural existences from theirs, can scarcely
avoid confounding spiritual and natural existences together, and
concluding, through the fallacies of the senses, and those to
which the rational faculty is subject, that spiritual existences
are nothing but a pure kind of natural existences, and that,
from the activity of the latter excited by heat and light, arise
wisdom and love. These persons, since they see nothing else
with their eyes, and smell nothing else with their nostrils, and
14

the soul AND THE BODY. 9, 10
breathe nothing else into their chest, than nature, ascribe to it
all the rational powers also ; and thus they imbibe naturalism
as a sponge sucks up water. Such persons may be compared to
charioteers who yoke the horses behind the carriage, and not
before it. The case is otherwise with those who distinguish be
tween spiritual and natural existences, and deduce the lattei
from the former ; these, also, perceive that there is an influx of
the soul into the body, thus that it is spiritual, and that natural
things, which are those of the body, serve the soul for vehicles
and mediums, by which to produce its effects in the natural
world. He who concludes otherwise may be compared to e
crab, which assists its progress in walking with its tail, and
draws its eyes backwards at every step ; and his rational sighl
may be compared to the sight of the eyes of Argus in the bad
of his head, when those in his forehead were asleep. Such per
sons, also, believe themselves to be Arguses in reasoning ; foi
they say, " Who does not see that the origin of the universe
is from nature ? and what then is God but the inmost extensior
of nature 1" and the like irrational observations ; of which thej
boast more than wise men do of their rational sentiments.

VIIL THEREFORE EVERYTHING WHICH PROCEEDS FROM THIS
SUN, REGARDED IN ITSELF, IS DEAD.
10. Who does not see from the rational faculty belonging
to his understanding, if this be a little elevated above the sen
sual faculties of the body, that love, regarded in itself, is alive
and that the appearance of fire which it assumes is its life, and
on the contrary, that elementary fire, regarded in itself, is re
spectively dead ? consequently, that the sun of the spiritua
world, being pure love, is alive, and that the sun of the natura
world, being pure fire, is dead ? and that the case is the sami
with all the products which proceed and exist from them '
There are two things which produce all the effects in the uni
verse. Life and Nature ; and they produce them according t(
order, when life, from within, actuates nature ; the case is other
wise, when nature, from without, draws life to act ; which takes
place with those who place nature, which in itself is dead, abov(
and within life, and thence wholly devote themselves to thi
pleasures of the senses, and the concupiscences of the flesh
esteeming the spiritual concerns belonging to the soul, and th(
truly rational objects belonging to the mind, as nothing. Sucl
persons, on account of this inversion, are those who are callec
the dead ; such are all atheistic naturalists in the world, anc
all satans in hell. They are also called the dead in the Word
as in David : " They joined themselves also unto Baal-peor, anc
15

10, 11 ON THE INTERCOURSE OF
ate the sacrifices of the dead" (Ps. cvi. 28). " The enemy hath
persecuted my soul, — he hath made me to sit in darkness, as those
that have been long dead" (Ps. cxhii. 3). " To hear the groaning
of the prisoner, and to set at liberty the sons of death" (Ps. cii.
20). And in the Revelation : " / know thy works, that thou hast
a name, that thou livest, and art dead ; be watchful, and strengthen
the things which remain that are ready to die" (iii, 1, 2). They
are called the dead, because spiritual death is damnation, and
damnation is the lot of those who believe life to be from nature,
and thus believe the light of nature to be the light of life, and
thereby bury, suffocate, and extinguish every idea of God, of
heaven, and of eternal life. In consequence of so doing, such
persons are like owls, which see light in darkness, and darkness
in light : that is, they see false sentiments as truths and evils
as goods ; and as the delights of evil are the delights of their
hearts, they are not unlike those birds and beasts which devour
dead bodies as choice delicacies, and scent the stenches arising
from graves as balsamic odors. Such persons can see no influx
but such as is physical or natural : if, notwithstanding, they
affirm influx to be spiritual, it is not from any idea of it, but
from the mouth of their preceptor.

IX. WHAT IS SPIRITUAL CLOTHES ITSELF WITH WHAT IS NA
TURAL, AS A MAN CLOTHES HIMSELF WITH A GARMENT,
11. It is well known that both an active and a passive are
necessary to every operation, and that nothing can be produced
by an active alone, and nothing from a passive alone. It is
similar with what is spiritual and what is natural ; what is spi
ritual, as a living force, being active, and what is natural, as a
dead force, being passive. Hence it follows that whatever ex
isted in this solar world from the beginning, and whatever comes
into existence from moment to moment since, exists from what
is spiritual by what is natural : and this, not only in regard to
the subjects of the animal kingdom, but also to those of the
vegetable kingdom. Another similar fact is also known, viz.,
that both a principal and an instrumental cause are necessary
to every production, and that these two causes, when anything
is being produced, appear as one, though they are distinctly
two ; wherefore it is one of the canons of wisdom, that the
cause principal and the cause instrumental make together one
cause. So also do what is spiritual and what is natural. The
reason that, in producing effects, these two forces and causes
appear as one, is, because what is spiritual is within what is
natural, as the fibre is within the muscle, and as the blood is
within the arteries; or as the thought is inwardly in the speech.

THE SOUL AND THE BODY. 11
and the affection in the tones of the voice, causing themselves
to be apprehended by these natural instruments. From these
considerations, though, as yet, as through a glass darkly, it
appears, that what is spiritual clothes itself with what is natural
as a man clothes himself with' a garment. The organical body
with which the soul clothes itself, is here compared to a gar
ment, because a garment invests the body ; and the soul also
puts off the body, and casts it off as an old coat, when it emi
grates by death from the natural into its own spiritual world :
for the body grows old like a garment, but not the soul, because
this is a spiritual substance, which has nothing in common with
the changes of nature, which advance from a commencement to
an end, and are periodically terminated. Those who do not
consider the body as the vesture or covering of the soul, and as
being in itself dead, and only adapted to receive living forces
flowing into it through the soul from God, cannot avoid con
cluding from fallacies that the soul lives by itself, and the body
by itself, and that there is, between their respective lives, a
PRE-ESTABLISHED HARMONY ; and likewise, that the life of the
soul flows into the life of the body, or the life of the body into
the hfe of the soul, indifferently, whence they conceive influx
to be both spiritual and natural; when, nevertheless, it is a
truth which is testified by every object in creation, that a poste
rior does not act from itself, but from a prior from which it pro
ceeded; thus that neither does this act from itself, but from
something still prior ; and thus that nothing acts at all but by
communication from a First, which does act of itself, and which
is God. Besides there is but one only life, and this is not capa
ble of being created, but is eminently capable of flowing into
forms organically adapted to its reception : all the objects in
the created universe, even to the most minute, are such forms.
It is believed by many that the soul is itself a spark of life, and
thus that man, since he Hves from his soul, lives from his own
life, thus of himself, consequently, not by an influx of life from
God. But such persons cannot avoid twisting of fallacies a
sort of Gordian knot in which they entangle all the judgments
of their mind, till nothing but insanity in regard to spiritual
things is the result : or they construct a labyrinth, from which
the mind can never, by any clew which reason supplies, retrace
its way and extricate itself : they also actually let themselves
down into caverns under ground, where they dwell in eternal
darkness. For from such a belief proceed innumerable fallacies,
each of which is horrible ; as that God has transferred and tran
scribed himself into men, whence every man is a sort of deity
that lives of himself; and thus that he does good and is wise
from himself; likewise, that he possesses faith and charity in
himself, and exercises them from himself, and not from God ;
beside other monstrous sentiments, such as prevail with those
17 B

11, 12 ON THE INTERCOURSE OF
in hell, who, when they were in the world, believed nature to
live, or to produce life, by its own activity : when these look
towards heaven, its light appears to them as mere darkness. I
formerly heard a voice saying from heaven, that if a spark of
life in man were his own, and not of God in him, there would
be no heaven nor anything belonging to it ; whence also, there
could be no church on earth, and consequently no life eternal.
For further particulars relating to this subject, may be consulted
the Memorable Relation in the work on Conjugial Love, n.
132—136.*

X. THUS SPIRITUAL EXISTENCES CLOTHED IN MAN, ENABLE
HIM TO LIVE AS A RATIONAL AND MORAL MAN, THUS AS A
SPIRITUALLY NATURAL MAN.
12. From the principle established above, that the soul
clothes itself with a body as a man clothes himself with a gar
ment, this follows as a conclusion : for the soul flows into the
human mind, and by this into the body, and carries with it
the life, which it continually receives from the Lord, and thus
transfers it mediately into the body, where, owing to the close
ness of its union, it causes the body to live ; whence, and from
a thousand testimonies of experience, it is evident, that what
is spiritual united to what is material, as a living force with a
dead force, causes man to speak rationally and to act morally.
It appears as if the tongue and lips spoke from a certain life in
themselves, and as if the arms and hands acted in a like man
ner ; but it is the thought, which in itself is spiritual, which
speaks, and the will, which likewise is spiritual, which acts,
and each by its own organs, which in themselves are material
being taken from the natural world. That this is the case
appears in the light of day, provided this consideration be
attended to. Remove thought from speech, is not the tongue
dumb in a moment ? so, remove will. from action, and do not
the hands in a moment become still ? Spiritual existences in
this state of union with natural, and the consequent appear
ance of life in material objects, may be compared to generous
wine when absorbed by a clean sponge, to the saccharine juice
in a grape, to the savory liquor in an apple, and to the aromatic
odor in cinnamon; the fibres containing these things are por
tions of matter, which have neither taste nor smell of them
selves, but derive them from the fluids in and between them ;
wherefore, if you squeeze out those juices, they become dead
filaments : such are the organs proper to the body, if life be
* And in the True Christian Rhligion, n. 48.
18

the soul and the body.

12,13

taken away. That man is a rational being by virtue of the
union in him of spiritual existences with natural, is evident
from the analytical nature of his thoughts ; and that he is a
moral being from the same cause, is evident from the propriety
of his actions and the graces of bis demeanor : these he pos
sesses by virtue of his faculty of being able to receive influx
from the Lord through the angelic heaven, which is the very
abode of wisdom and love, thus of rationality and morality.
Hence it may be perceived, that a spiritual and a natural con
stitution being united in man, is what enables him to live as a
spiritually natural man. The reason that he lives in a similar
and yet dissimilar manner after death, is, because his soul is
then clothed with a substantial body, as in the world it was
clothed with a material body. It is believed by many, that the
perceptions and thoughts of the mind, being spiritual, flow in
naked, and not by means of organized forms : but let thera
dream thus who have not seen the interiors of the head, where
the perceptions and thoughts reside in their first principles, and
who are ignorant that it contains the brains, interwoven and
composed of the cineritious and medullary substances, together
with glands, cavities, and septa, and with meninges and matres
surrounding them all ; and who likewise, do not know that a
man thinks and wills soundly or insanely according as all those
organs are in a state of integrity or derangement, consequently,
that he is rational and moral according to the organic structure
of his mind. For the rational sight of man, which is the
understanding, without forms organized for the reception of
spiritual light, would be an abstract nothing, just as his natural
sight would be without eyes, &c.

XI. THE RECEPTION OF THAT INFLUX IS ACCORDING TO THE
STATE OF LOVE AND WISDOM WITH MAN.
13. That man is not life, but an organ recipient of life
from God, and that love in union with wisdom is life ; also,
that God is love itself and wisdom itself, and thus life itself,
has been demonstrated above : hence it follows, that so far as a
man loves wisdom, or so far as wisdom embosomed in love is
within him, so far he is an image of God, that is, a receptacle
of life from God : and, on the contrary, that so far as he is
possessed by opposite love and thence by insanity, so far he
does not receive Hfe from God, but from hell, which life is
call death. Love and wisdom themselves are not life, but are
the esse of life ; but the deHghts of love and the amenities of
wisdom, which are the affections of them, constitute life, for
by these the esse of life comes into existence. The influx of
19 b2

13 ON THE INTERCOURSE OF
life from God carries with it those deHghts and amenities, like
the influx of Hght and heat at the time of spring into human
minds, and also into birds and beasts of every kind, yea, into
vegetables, which then germinate and become prolific : for the
deHghts of love and the amenities of wisdom expand men's
minds and adapt them to the reception of the influx of Hfe
from God, as joy and gladness expand the face, and adapt it to
the influx of the hilarities of the soul. The man who is affected
with the love of wisdom, is like the garden in Eden, in which
are two trees, tbe one of life, and the other of the knowledge
of good and evil : the tree of life is the reception of love and
wisdom from God, and the tree of the knowledge of good and
evil is the reception of them from self: he who eats of the latter
is insane, but still believes himself to be wise like God ; but he
who eats of the former is truly wise, and believes no one to be
wise but God alone, and that man is wise so far as he believes
this, and still more so as he feels that he wills it. But more on
this subject may be seen in the Memorable Relation inserted in
the work on Conjugial Love, n. 132 — 136.* I will here add
an arcanum confirming these facts from heaven : All the angels
of heaven turn the fore-part of the head towards the Lord as a
sun, and all the angels of hell turn the back of the head to
him, and the latter receive the influx into the affections of their
will, which in themselves are concupiscences, and make the
understanding favor them; but the former receive the influx
into the affections of their understanding, and make the will
favor them ; whence these are in the enjoyment of wisdom, but
the others are possessed by insanity. For the human under
standing has its seat in the cerebrum, which is under the fore
head, and the will in the cerebellum, which is in the back of
the head. Who does not know that a man who is insane
through cherishing false sentiments, favors the lusts of his own
evil, and confirms them by reasons drawn from the understand
ing ; whereas a wise man sees from truths the quality of the
lusts of his own will, and restrains them ? A wise man does
this, because he turns his face to God, that is, he believes in
God, and not in himself; but an insane man does the other,
because he averts his face from God, that is, he believes in
himself, and not in God. For a man to believe in himself, is
to believe that he enjoys love and wisdom from himself, and not
from God ; and this is signified by eating of the tree of the
knowledge of good and evil : but for a man to believe in God,
is to believe that he enjoys love and wisdom from God, and not
from himself : and this is signified by eating of the tree of life.
Rev. ii. 7. From these considerations it may be perceived, but
still only with a degree of clearness answering to the light of
* Or True Christian Religion, n. 48.
20

the soul and the body. 13,14
the moon by night, that the reception of the influx of life from
God is according to the state of love and wisdom with man.
This influx, moreover, may be further illustrated by the influx
of light and heat into vegetables, which blossom and bear fruit
according to the structure of the fibres which form them, thus
according to reception : it may also be illustrated by the influx
of the rays of light into precious stones, which modify them
into colors according to the situation of the parts composing
them, thus also according to reception : and likewise by optical
glasses and drops of rain, which exhibit rainbows according to
the incidence, the refraction, and thus the reception of light.
It is similar with human minds in respect to spiritual light,
which proceeds from the Lord as a sun, and perpetually flows
in, but is variously received.

XII. THE UNDERSTANDING IN MAN IS CAPABLE OF BEING
ELEVATED INTO THE LIGHT, THAT IS, INTO THE WISDOM,
IN WHICH ARE THE ANGELS OF HEAVEN, ACCORDING TO
THE CULTIVATION OF HIS REASON; AND HIS WILL IS CA
PABLE OF BEING ELEVATED IN LIKE MANNER INTO THE
HEAT OF HEAVEN, THAT IS, INTO THE LOVE OF HEAVEN,
ACCORDING TO THE DEEDS OF HIS LIFE; BUT THE LOVE
OF THE WILL IS NOT ELEVATED, EXCEPT SO FAR AS THE
MAN WILLS AND DOES THOSE THINGS WHICH THE WISDOM
OF THE UNDERSTANDING TEACHES.
14. By the human mind are to be understood its two facul
ties which are called the understanding and the will. The
understanding is the receptacle of the light of heaven, which
in its essence is wisdom ; and the will is the receptacle of the
heat of heaven, which in its essence is love, as was shewn
above. These two principles, wisdom and love, proceed from
the Lord as a sun, and flow into heaven universally and sin
gularly, whence the angels have wisdom and love ; and they
also flow into this world universally and singularly, whence men
have wisdom and love. Moreover, those two principles proceed
in union from the Lord, and Hkewise flow in union into the
souls of angels and men ; but they are not received in union in
their minds ; light, which forms the understanding, being first
received there, and love, which forms the will, being received
gradually. This also is of Providence : for every man is to be
created anew, that is, reformed, and this is affected by means
of the understanding ; for he must imbibe from infancy the
knowledges of truth and good, ' which are to teach him to live
weU, that is, to will and act rightly : thus the wiU is formed by
21

14 ON the intercourse of
means of the understanding. For the sake of this end, there
is given to man the faculty of elevating his understanding
almost into the Hght which is enjoyed by the angels of heaven,
that he may see what he ought to will and thence to do, in
order that he may be prosperous in the world for a time, and
blessed after death to eternity. He becomes prosperous and
blessed, if he procures to himself wisdom, and keeps his will
under its obedience ; but unprosperous and unhappy if he puts
his understanding under obedience to his will : the reason is,
because the will hereditarily tends to evils, even to those which
are enormous ; wherefore unless it were restrained by means of
the understanding, man would rush into acts of wickedness,
yea, from his inherent savage nature, he would destroy and
slaughter, for the sake of himself, all who did not favor and
indulge him. Besides, unless the understanding could be sepa
rately perfected, and the will by means of it, man would not
be a man Taut a beast. For without that separation, and with
out the ascent of the understanding above the will, he would
not be able to think, and from thought to speak, but only to
express his affection by sounds ; neither would he be able to act
from reason, but only from instinct ; still less would he be able
to know the things which are of God, and God by means of
them, and thus to be conjoined to him, and to live to eternity.
For man thinks and wills as from himself, and this, as from
himself, is what gives him the faculty of reciprocal conjunction:
for there can be no conjunction without reciprocality, just as
there can be no conjunction of an active with a passive without
reaction. God alone acts, and man suffers himself to be acted
on, and reacts in all appearance as from himself, though inte
riorly it is from God. From these considerations, rightly
apprehended, may be seen what is the nature of the will of
man if it is elevated by means of the understanding, and what
is its nature if it is not elevated, consequently what is the
nature of the man. But this — the nature of man if the love
of his will is not elevated by means of the understanding —
shall be illustrated by comparisons. He is like an eagle flying
on high, which, as soon as it sees the food below which is the
object of its lust, as chickens, young swans, or even young
lambs, casts itself down in a moment and devours them. He
is also like an adulterer, who conceals a harlot in a cellar below,
and who by turns goes up to the highest apartments of the
house, and discourses wisely with those who dwell there con
cerning chastity, and alternately withdraws from the company
there and indulges himself below with his harlot. He is also
like a thief on a tower, who there pretends to act the part of a
watchman, but who, as soon as he sees any object of plunder
below, hastens down and seizes it. He may also be compared
to marsh-flies, which fly in a column over the head of a horse
32

the soul and the body. 14, 15
whilst he is running, but which fall down when the horse stops,
and immerse themselves in the marsh. Such is the man whose
will or love is not elevated by means of the understanding ; for
he then remains stationary below, immersed in the uncleanness
of nature and the lusts of the senses. It is altogether other
wise with those who subdue the allurements of the lusts of the
will by the wisdom belonging to the understanding ; with them
the understanding afterwards enters into a marriage-covenant
with the will, thus wisdom with love, and they dweU together
above with the utmost delight.

XIII. IT IS ALTOGETHER OTHERWISE WITH BEASTS.
15. Those who judge of things only as they appear before
the senses of the body, conclude that beasts have will and un
derstanding as well as men, and hence that the only distinction
consists in man's being able to speak, and thus to describe the
things which he thinks and desires, while beasts can only ex
press them by sounds. Beasts, however, have not will and un
derstanding, but only a resemblance of each, which the learned
call an analogous endowment. A man is a man, because his
understanding is capable of being elevated above the desires of
his will, and thus he can know and see them, and also govern
them ; but a beast is a beast, because its desires drive it to do
whatever it does. A man, then, is a man, in consequence of
this, that his will is under obedience to his understanding ; but
a beast is a beast in consequence of this, that its understanding
is under obedience to its will. From these considerations this
conclusion follows, — That the understanding of man, because it
receives the inflowing light from heaven, and apprehends and
apperceives it as its own, and thinks from it analytically, with
all variety, altogether as from itself, is alive, and is thence truly
understanding ; and that the will of man, because it receives
the inflowing love of heaven, and acts from it as from itself, is
alive, and is thence truly will ; but that the contrary is the case
with beasts. Wherefore those who think under the influence
of the lusts of the will, are compared to beasts, and in the spi
ritual world they likewise at a distance appear as beasts ; they
also act Hke beasts, with this only difference, that they are able
to act otherwise if they will : but they who restrain the lusts of
their will by means of the understanding, and thence act ra
tionally and wisely, appear in the spiritual world as men, and
are angels of heaven. In a word, the will and the understand
ing in beasts always cohere, and because the will is blind, being
the receptacle of heat and not of light, it makes the under
standing blind also : hence a beast does not know and under
stand its own actions, and yet it acts, for it acts by an influx
from the spiritual world; aud such action is instinct. It is
23

15, 16 ON THE INTERCOURSE OF
imagined that a beast thinks from the understanding what to
act ; but it is not so, — it is induced to act solely from the natu
ral love which is in it from creation, with the assistance of the
senses of its body. The reason that man thinks and speaks is
solely because his understanding is capable of being separated
from his will, and of being elevated even into the Hght of hea
ven ; for the understanding thinks, and thought speaks. The
reason why beasts act according to the laws of order inscribed
on their nature, and some beasts in a moral and rational man
ner, differently from many men, is, because their understand
ing is in blind obedience to the desires of their will, and thence
they are not able to pervert those desires by depraved reasonings,
as men do. It is to be observed, that when the terms will and
understanding are used above in reference to beasts, a certain
resemblance of, and an endowment analogous to, those facul
ties, are what are meant : analogous endowments are called by
the names of the faculties themselves, on account of the ap
pearance. The Hfe of a beast may be compared with a sleep
walker, who walks and acts by virtue of the will while the
understanding sleeps ; and also with a blind man, who walks
through the streets with a dog leading him ; and also with an
idiot, who, from custom and the habit thence acquired, does
his work in a regular manner. It may likewise be compared
with a person void of memory, and thence deprived of under
standing, who still knows or learns how to clothe himself, to eat
the food which he prefers, to love the sex, to walk the streets
from house to house, and to do such things as sooth the senses
and indulge the flesh, by the allurements and pleasures of which
he is drawn along, though he does not think, and thence can
not speak. From these considerations it is evident, how much
they are mistaken who believe beasts to be endowed with ration
ality, and only to be distinguished from men by their external
figure and by their not being able to express by speech the ra
tional things which inwardly occupy their thoughts ; from which
fallacies many even conclude, that if man lives after death,
beasts will do so too ; and, on the contrary, that if beasts do
not live after death, neither will man; beside other dreams,
larising from ignorance in regard to the will and understanding,
and also in regard to degrees ; by the aid of which, as steps for
its ascent, the mind of man mounts up to heaven.

XIV. THERE ARE THREE DEGREES IN THE SPIRITUAL WORLD,
AND THREE DEGREES IN THE NATURAL WORLD, HITHERTO
UNKNOWN, ACCORDING TO WHICH ALL INFLUX TAKES
PLACE. 16. It is discovered by the investigation of causes from their
24

THE SOUL and THE BODY.

16

effects, that degrees are of two kinds, one according to which
things prior and posterior are constituted, and another accord
ing to which things greater and less are constituted. The de
grees which distinguish things prior and posterior, are to be
called DEGREES OF ALTITUDE, Or DISCRETE DEGREES; but the
degrees by which things greater and less are distinguished from
each other, are to be called degrees of latitude, and also
CONTINUOUS DEGREES. Degrees of altitude> or discrete degrees,
are like the generations and compositions of one thing from
another ; as, for example, they are like the generation and com
position of any nerve from its fibres, and of any fibre from its
fibrils ; or of any piece of wood, stone, or metal from its parts,
and of any part from its particles : but degrees of latitude, or
continuous degrees, are like the increments and decrements of
the same degree of altitude with respect to breadth, length,
height, and depth ; as of greater and less bodies of water, or
air, or ether ; and as of large and small masses of wood, stone,
or metal. Each and all things, in both worlds, both the spiritual
and the natural, are from creation in degrees of both these
kinds : the whole animal kingdom in this world is in those de
grees both in general and in particular; so are the whole vege
table kingdom and the whole mineral kingdom Hkewise ; and
so is the expanse of atmospheres from the sun even to the earth.
There are therefore three atmospheres discretely distinct accord
ing to the degrees of altitude both in the spiritual and in the
natural world, because each world has its sun : but the atmo
spheres of the spiritual world, by virtue of their origin, are sub
stantial, and the atmospheres of the natural world, by virtue of
their origin, are material ; and since the atmospheres descend
from their origins according to those degrees, and are as it were
the continents of, and the vehicles to convey, light and heat, it
follows that there are three degrees of light and heat : and since
light in the spiritual world is in its essence wisdom, and heat
there is in its essence love, as was demonstrated, above in its
proper article, it follows also, that there are three degrees of
wisdom and three degrees of love, consequently three degrees
of Hfe ; for they are graduated by those things through which
they pass. Hence it is that there are three angelic heavens ; a
supreme, which is also called the third heaven, inhabited by
angels of the supreme degree ; a middle, which, is also called the
second heaven, inhabited by angels of the middle degree ; and
an ultimate, which is also called the first heaven, inhabited by
angels of the lowest degree. Those heavens are also distin
guished according to the degrees of wisdom and love : the
angels of the ultimate heaven are in the love of knowing truths
and goods ; those of the middle heaven are in the love of under
standing them ; and those of the supreme heaven are in the
iove of being wise, that is, of living according to those truths
25

16,17 ON THE INTERCOURSE OF
and goods which they know and understand. As the angelic
heavens are distinguished into three degrees, so also is the
human mind, because the human mind is an image of heaven,
that is, it is a heaven in miniature. Hence it is that a man is
capable of becoming an angel of one of those three heavens :
and he becomes such according to his reception of wisdom and
love from the Lord ; an angel of the ultimate heaven if he only
receives the love of knowing truths and goods ; an angel of the
middle heaven if he receives the love of understanding them ;
and an angel of the supreme heaven if he receives the love of
being wise, that is, of living according to them. That the hu
man mind is distinguished into three regions, according to the
three heavens, may be seen in the Memorable Relation inserted
in the work on Conjugial Love, n. 270. Hence it is evident,
that all spiritual influx to man and into man descends from the
Lord by these three degrees, and that it is received by man ac
cording to the degree of wisdom and love in which he is. A
knowledge of these degrees is of the greatest utility at this day.
For many, in consequence of not knowing them, tarry in the
lowest degree, in which are the senses of their body, and on
account of their ignorance, which is inteUectual darkness, are
incapable of being elevated into spiritual light, which is above
them : hence naturalism takes possession of them, as it were
spontaneously, as soon as they enter on any investigation and
scrutiny concerning the human soul and mind, and its rational
ity, and stiU more if they extend their inquiries to heaven and
the life after death. Whence they become like persons standing
in the market-places with telescopes in their hands, looking at
the sky and uttering vain predictions; and also like persons
who chatter and reason about every object they see,, and every
thing they hear, without any rational ideas, resulting from an
understanding of the subject, being contained in their remarks.
These are like butchers, who believe themselves to be skilful
anatomists, because they have examined the viscera of oxen and
sheep outwardly, but not inwardly. But it isa truth, that to
think from the influx of natural light not cleared by the influx
of spiritual Hght, is merely to dream, and to speak from such
thought is to make vain assertions like fortune-tellers. But
further particulars concerning degrees may be seen in the work
on the Divine Love and the Divine Wisdom, n. 173 — 281.

XV. ENDS ARE IN THE FIRST DEGREE, CAUSES IN THE SECOND,
AND EFFECTS IN THE THIRD.
17. Who does not see that the end is not the cause, but
that it produces the cause ? and that the cause is not the effect,
26

THE SOUL AND THE BODY.

17

but that it produces the effect ? consequently, that these are
three distinct things which foUow each other in order? The
end with man is the love of his wiU ; for what a man loves, this
he proposes to himself and intends : the cause with him is the
reason of his understanding; for the end, by means of the
reason, seeks for middle or instrumental causes : and the effect
is the operation of the body, from, and according to, the end
and cause. Thus there are three things in man which follow
each other in order; as the degrees of altitude follow each
other. When these three are exhibited to observation, the end
is within the cause, and by the cause in the effect : thus these
three coexist in the effect. On this, account it is said in the
Word, that every one shall be judged according to his works ;
for the end, or the love of his will, and the cause, or the reason
of his understanding, are contained together in the effects,
which are the works of his body : thus in them is contained the
quality of the whole man. Those who do not know these truths,,
and thus dististinguish the objects of reason, cannot avoid ter
minating the ideas of their thought either in the atoms of Epi
curus, the monads of Leibnitz, or the simple substances of
Wolff: and thus they shut up their understandings as with a
bolt, so that they cannot even exercise their reason upon the
subject of spiritual influx, because they cannot think of any
progression; for, says the Author concerning his simple sub
stance, if it is divided it is annihilated. Thus the understand
ing remains in its first light, which merely proceeds from the
senses of the body, and does not advance a step further. Hence
it is not known but that spiritual substance is merely a subtile
natural substance ; that beasts have rationality as well as men ;
and that the soul is a puff of wind, like that which is emitted
from the chest when a person dies : beside other notions which
do not partake of light, but of darkness. As all things in the
spiritual world, and all things in the natural world, proceed ac
cording to these degrees, as was shewn in the preceding article,
it is evident that intelligence properly consists in knowing and
distinguishing them, and seeing them in their order. By these
degrees, also, every man is known as to his quality, when his
love is known ; for, as observed above, the end, which is of the
will, the causes, which are of the understanding, and the effects,
which are of the body, follow from his love, as a tree from its
seed, and as fruit from a tree. There are loves of three kinds ;
the love of heaven, the love of the world, and the love of self:
the love of heaven is spiritual, the love of the world is material,
and the love of self is corporeal. When the love is spiritual,
all things which follow from it, as forms from their essence, are
spiritual likewise : so, also, when the principal love is the love
of the world or of wealth, and thus is material, all things
which follow from it, as principiates from their first principle,
27

17  19 ON THE INTERCOURSE OF
are material likewise ; and so, again, when the principal love
is the love of self, or of eminence above all others, and thus is
corporeal, all things which follow from it are corporeal likewise ;
because the man who cherishes this love regards himself alone,
and thus immerses the thoughts of his mind in his body.
Wherefore, as just remarked, he who knows the reigning love
of any one, and is at the same time acquainted with the pro
gression of ends to causes and of causes to effects, which three
things follow each other in order, according to the degrees of
altitude, knows the quality of the whole man. Thus the angels
of heaven know the quality of every one with whom they speak;
they perceive his love from the sound of his voice, they see an
image of it in his face, and the figure of it in the gestures of
his body.

XVI. HENCE IS EVIDENT WHAT IS THE NATURE OF SPIRITUAL
INFLUX FROM ITS ORIGIN TO ITS EFFECTS.
18. Spiritual influx has hitherto been deduced from the
soul into the body, but not from God into the soul and thus
into the body. This has been done, because no one had any
knowledge concerning the spiritual world, and the sun there,
from whence all spiritual things issue as from their fountain ;
and thus no one had any knowledge concerning the influx of
spiritual things into natural. Now since it has been granted
me to be in the spiritual world and in the natural world at the
same time, and thus to see each world and each sun, I am
obliged by my conscience to communicate these things. For of
what use is knowledge without it is communicated ? What is
it, but like collecting and storing up riches in a casket, and
only looking at them occasionally and counting them over,
without any intention of applying them to use ? It is nothing
but spiritual avarice. But in order that it may be fully known
what spiritual influx is, and what is its nature, it is necessary
to know what that which is spiritual is in its essence, and
what that which is natural; as also what the human soul is:
lest, therefore, this short lucubration should be defective through
ignorance of these subjects, it will be useful to consult some Me
morable Relations inserted in the work on Conjugial Love ; —
concerning the spiritual principle, n. 326 — 329 ; — concern
ing the human soul, n. 315 ; — and concerning the influx of
SPIRITUAL THINGS INTO NATURAL, at u. 380; and more fully,
at n. 415—422.*
19. To these observations I will subjoin this memorable
* The same articles are repeated in the True Christian Religion, and will
be found at n. 280, 697, 35, 77, and 12.
28

the soul AND THE BODY. 19
RELATION. After these pages were written, I prayed to the
Lord that I might be permitted to converse with some disciples
of Aristotle, and at the same time with some disciples of
Des Cartes, and with some disciples of Leibnitz, in order
that I might learn the opinions of their minds concerning the
intercourse between the soul and the body. After my prayer
was ended, there were present nine men, three Aristotelians,
three Cartesians, and three Leibnitzians ; and the^ arranged
themselves round me, the admirers of Aristotle being on the
left side, the followers of Des Cartes on the right side, and the
favorers of Leibnitz behind. At a considerable distance, and
also at a distance from each other, were seen three persons
crowned with laurel, whom I knew, by an inflowing perception,
to be those three great leaders or masters themselves. Behind
Leibnitz stood a person holding the skirt of his garment, who,
I was told, was Wolff. Those nine men, when they beheld one
another, at first saluted each other, and conversed together in
a mild tone of voice. But presently there arose from below a
spirit with a torch in his right hand, which he shook before
their faces, whereupon they became enemies, three against three,
and looked at each other with a fierce countenance : for they
were seized with the lust of altercation and dispute. Then the
AristoteUans, who were also schoolmen, began to speak, saying,
"Who does not see that objects flow through the senses into
the soul, as a man enters through the doors into a chamber,
and that the soul thinks according to such influx ? When a
lover sees a beautiful virgin, or his bride, does not his eye
sparkle, and transmit the love of her into the soul ? When a
miser sees bags of money, do not all his senses burn towards
them, and thence induce this ardor into the soul, and excite
the desire of possessing them ? When a proud man hears him
self praised by another, does he not prick up his ears, and do
not these transmit those praises to the soul? Are not the
senses of the body Hke outer courts, through which alone
entrance is obtained to the soul ? From these considerations
and innumerable others of a similar nature, who can conclude
otherwise than that influx proceeds from nature, or is physical?"
While they were speaking thus the foUowers of Des Cartes held
their fingers on their foreheads ; and now withdrawing them
they replied, saying, "Alas, ye speak from appearances; do
ye not know that the eye does not love a virgin or bride from
itself, but from the soul ? and likewise that the senses of the
body do not covet the bags of money from themselves, but
from the soul ; and also that the ears do not devour the praises
of flatterers in any other manner ? Is it not perception that
causes sensation ? and perception is of the soul, and not of the
body [organi] . Say, if you can, what causes the tongue and
lips to speak, but the thought ? and what causes the hands to
29

19, 20 on THE INTERCOURSE OF
work, but the will ? and thought and will are of the soul, and
not of the body. Thus what causes the eye to see, and the
ears to hear, and the other organs to feel, but the soul ? Frora
these considerations, and innumerable others of a similar kind,
every one, whose wisdom is elevated above the sensual appre
hensions of the body, must conclude, that influx does not flow
from the body into the soul, but from the soul into the body ;
which influx we call occasional influx, and also spiritual influx."
When these had finished, the three men who stood behind the
former triads, and who were the favorers of Leibnitz, began to
speak, saying, " We have heard the arguments on both sides,
and have compared them ; and we have perceived that in many
particulars the latter are stronger than the former, and that in
many others the forraer are stronger than the latter ; wherefore,
if you please, we will compromise the dispute." On being
asked how, they replied, " There is not any influx from the
soul into the body, nor from the body into the soul, but there
is a unanimous and instantaneous operation of both together,
to which a celebrated author has assigned an elegant name,
when he calls it Pre-established Harmony." After this the
spirit with a torch appeared again, but the torch was now in
his left hand, and he shook it behind their heads, whence
the ideas of them aU became confused, and they all cried
out at once, " Neither our soul nor body knows what part
to take ; wherefore let us settle this dispute by lot, and we will
abide by the lot which comes out first." So they took out three
little pieces of paper, and wrote on one of them, physical
INFLUX, on another, spiritual influx, and on the third,
pre-established harmony; and they put them all into the
crown of a hat. Then they chose one of their number to
draw ; who, on putting in his hand, took out that on which
was written, spiritual influx. Having seen and read it, they
all said, yet some with a clear and flowing, some with a faint
and indrawn voice, " Let us abide by this, because it came out
first." But then an angel suddenly stood by, and said, " Do
not imagine that the paper in favor of spiritual influx came out
first by chance, for it was of providence : for you do not see
the truth of that doctrine on account of the confusion of your
ideas, but the truth presented itself to the hand of him that
drew the lots, that you might yield it your assent."

20. I WAS once asked, " How I, who was previously a
philosopher, became a theologian ;" and I answered, " In the
same manner that fishermen became the disciples and apostles
of the Lord : and that I also had from early youth been a
spiritual fisherman." On this, he asked, " What is a spiritual
30

THE SOUL AND THE BODY.

20

fisherman ?" I replied, " A fisherman, in the spiritual sense
of the Word, signifies a man who investigates and teaches
natural truths, and afterwards spiritual truths, in a rational
manner." On his inquiring, "How is this demonstrated?"
I said, " Frora these passages of the Word : ' And the waters
shall fail from the sea, and the rivers shall be wasted and dried
up. — The fishers also shall mourn, and all they that cast a hook
into the brook shall lament' (Is. xix. 5, 8). In another place it
is said respecting the sea, whose waters were healed, ' The
fishers shall stand upon it ; from Engedi even unto Eneglaim ; they
shall be present to spread forth nets; their fish shall be according
to their kinds, as the fish of the great sea, exceedingly many'
(Ezek xlvu. 10). And in another place : ' Behold, I will send
for many fishers, saith Jehovah, and they shall fish them' (Jerera.
xvi. 16). Hence it is evident why the Lord chose fishermen for
his disciples, and said, ' Follow me, and I will make you fishers
of men' (Matt. iv. 18, 19; Mark i. 16, 17): and why he said
to Peter, after he had caught a multitude of fishes, ' henceforth
thou shalt catch men' (Luke v. 9, 10)." I afterwards demon
strated the origin of this signification of fishermen from the
Apocalypse Revealed ; viz,, that since water signifies natural
truths (n. 50, 932), as does also a river (n. 409, 932), a fish
signifies those who are in possession of natural truths (n. 405) ;
and thence fishermen those who investigate and teach truth.
On hearing this, my interrogator raised his voice and said,
" Now I can understand why the Lord called and chose fisher
men to be his disciples ; and therefore I do not wonder that he
has also chosen you, since, as you have observed, you were
from early youth a fisherman in a spiritual sense, that is, an
investigator of natural truths : and the reason that you are
now become an investigator of spiritual truths, is, because
these are founded on the forraer." To this he added, being a
man of reason, that "the Lord alone knows who is the proper
person to apprehend and teach the truths of his New Church,
and whether one of the primates or one of their domestic ser
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a theologian ?" At length he said, " Since you are become a
theologian, explain what is your theology ?" I answered,
" These are its two principles, God is one, and there is a
CONJUNCTION OF CHARITY AND FAITH." To which he replied,
" Who denies these principles ?" I rejoined, " The theology of
the present day, when interiorly examined."

THE END.

31

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