Chapter XIX. Growth During Infancy.

IN this diagram B is the spiritual mind in three degrees answering to the angelic heavens the highest or celestial degree of which is a; C is the natural mind in three degrees answering to the world of spirits, the lowest degree of which is b. For the designation of each degree in the spiritual and natural minds see Diagram XIII. D is the spiritual body consisting of the spiritual-sensual and spiritual-corporeal, E the limbus in three degrees the lowest of which is c, F the gross body as distinct from the limbus. The limbus and gross body together constitute the entire natural or material body.

This diagram illustrates the commencement of two orders of discretely progressive development one from above down in the spiritual mind the other from below up in the natural mind, and shows the origin and nature of the principles by which this development is effected during infancy. In the Writings the periods from birth to manhood are called infancy, childhood and youth, each covering some years. During manhood with him who becomes fully regenerate there are also three periods.

During the period from conception to adult life man is not actually regenerated but is prepared for regeneration to he accomplished in after years. The nature of this preparation is the principal subject of this and the next two diagrams.

Order requires that man be first imbued with celestial principles, afterward with spiritual. The celestial are love of the LORD, charity, innocence and peace; the spiritual, wisdom, intelligence, knowledge and scientifics, or what is the same, truths of every degree. This order however does not exclude another which obtains during reformation preparatory to regeneration, that of being led by truth to good or by the spiritual to the celestial.

Concerning the states and changes during minority, we read-

(1.) The celestials of love and charity and the essential innocence that is in them “are insinuated into man primarily in infancy till childhood, and this without cognitions, for they inflow from the LORD and affect before man knows what love is and what affection is, as appears from the state of infants and afterwards from the state of early childhood; these in man are remains and are stored up for use in after life”. -AC 1450.

(2.) “Celestials are insinuated into man as well without cognitions as with them; celestials without cognitions from infancy to childhood, but celestials with cognitions from childhood to adult age.” -AC 1451.

(3.) ” It is one thing to he in celestials, and another to he in the cognitions of celestials- Infants and children are in celestials more than adults because in love toward their parents and in mutual love and also in innocence [within these loves]; but adults are in the cognitions of celestials more than infants and children, and very many are not even in the celestials of love.”-AC 1453.

(4.) “From first infancy to early childhood man is introduced by the LORD into heaven and indeed among the celestial angels by whom he is kept in a state of innocence, in which state, as is known, infants are till early childhood. When childhood commences he by degrees puts off the state of innocence, but still he is kept in a state of charity by the affection of mutual charity toward his like, which state with many continues even to youth, he is then among spiritual angels. At this time, [youth after childhood and after passing from under spiritual angels], inasmuch as he begins to think from himself and act accordingly, he cannot be kept in charity as before, for he then calls forth hereditary evils by which he suffers himself to be led. When in this state, the goods of charity and innocence which he had received, according to the degrees in which he thinks evils and confirms them by acts, are exterminated; still they are not exterminated but withdrawn by the LORD toward the interiors and there stored up. But as he has not yet known truths, the goods of innocence and charity received in the two former states have not been qualified, for truth gives quality to good and good gives essence to truth, therefore he is from that age by instructions and especially by his own thoughts and confirmations imbued with truths. So far as he is now in the affection of good, so far truths are conjoined to good in him by the LORD and stored up for use.”-AC 5342.

(5.) “From infancy to childhood and sometimes to early youth, man imbibes goods and truths by instructions from parents and masters, for he eagerly seizes them and believes in simplicity, innocence helps them forward and fits them in the memory but places them in the first threshold, for infantile and childish innocence is not the internal innocence which affects the rational but is external innocence affecting only the exterior natural. But when man advances in age and begins to think not as before from parents and masters, but from himself, he then again takes up and as it were ruminates upon what he had learned and believed, and either confirms them, or doubts about them, or denies them.”-AC 5135.

(6.) “Man’s rational is begotten by celestial Divine good as a father…. but not conceived by spiritual truth as a mother [but by the affection of knowledges in the natural. (See AC 1895.)]

… Man is not born into any knowledge nor into any rational, but only into the faculty of receiving them. [He learns in an external way and as he learns he becomes rational.] There continually inflows something from the interior [into the natural], which receives the things that enter and are insinuated [or imbibed] [from without] and arranges them. That which inflows and receives and arranges is celestial Divine good from the LORD. Hence [the things which enter from without have “their life and their order.”-AC 2557. (To see why “not spiritual truth,” but an “affection of knowing, in the natural, is the mother in this case, consult the whole number; and also Nos. 1895, 1902, and 1910.)

(7.) “As soon as man is born he is introduced [by the LORD] into a state of innocence that it may be a plane of the remaining states, and the inmost in them;….. next he is introduced into a state of the affection of celestial good, that is of love toward his parents, which at this time, is instead of love to the LORD;…. afterwards he is introduced into a state of the affection of spiritual good, or of mutual love, that is, of charity toward his like; as he advances further in age, he is introduced into a state of the affection of truth.”- AC 3183. At length other states follow till the last which is that of true wisdom signified by old men. In this state is the innocence of infancy ; and thus the first state and the last are united.

(8.) “Goods of three kinds are signified by remains, viz.: goods of infancy, goods of ignorance, and goods of intelligence. [Infancy, is from nativity to the age of instruction and knowledge; ignorance, when he begins to be instructed and to know; and intelligence when he reflects from himself on good and truth.]

“The good of infancy is from infancy to the tenth year; the good of ignorance [that is man being ignorant is instructed] from the tenth to the twentieth; from this year man begins to become rational, to have the faculty of reflecting on good and truth and to procure the good of intelligence.”-AC 2280. The ages here specified for these three kinds of good are only general approximations.

(9.) Cognitions with man never come in childhood from his interior but from objects of the senses, especially from hearing. Cognitions are learned and implanted in the memory according to the influx of the internal man,” [that is, the external, by good flowing into it from the LORD through the internal, is gifted with an affection for knowledge, which good not only gives to the external the affection for knowledge but by that affection arranges all the knowledge acquired and implants it properly in the memory.]- AC 1460.

(10.) “The external man cannot be brought to correspondence and concordance with the internal except by knowledges. The external man is corporeal and sensual, nor does it receive anything celestial and spiritual unless cognitions be implanted therein as in soil, in which cognitions celestials may have their recipient vessels.”-AC 1461

(11.) States of innocence, charity and mercy which man receives from the LORD in infancy and childhood, and the knowledges and truths of faith, are what are called remains and are preserved with man when man (in adult age) is about to be regenerated “these states are the beginnings of regeneration and man is led into them, for the LORD operates by them. “-AC 1050. (See AC 10110.)

The state of boyhood extending from the fifth year to the twentieth (AC 10225) is generally subdivided into childhood and youth as in Diagrams XX and XXI.

The development and preparation of the spiritual mind B progresses through its three discrete degrees successively from above down; the preparation and development of the natural mind C progresses through its three discrete degrees from below up. This diagram illustrates the accomplishment of the first step in these two directions. These processes meet midway between the natural and the spiritual mind at adult age. This diagram represents man at the close of infancy and at the beginning of childhood. Infancy and childhood, though distinct, measurably coexist-infancy subsiding and childhood commencing.

Comparing this with Diagram XVIII (“Man at Birth”) we see a remarkable growth and change mostly in a b c and F, the other parts having attained a moderate advancement.

From this and the next two diagrams we see that the growth of the spiritual mind is from above down and of the natural from below up.

While the LORD by inscrutable influences directly from Himself and mediately through the highest angels deposits the initials of love and thence of wisdom in the plane a, He at the same time acts upon the ultimates through the intermediate degrees and also immediately, imbuing them with what is celestial in its external form. Hence arise external growth as well as external loves, innocence and peace with the infant and at the same time internal development and a storing of love, innocence and peace corresponding to them; but the internal are imperceptible.

While (a b D c F) are rapidly growing and their appropriate principles are being deposited, the other faculties also slightly increase. During the reign of innocence in the external of the infant, “the interiors are forming for use.” (AC 10225.) Through the innocence in the infant in its perceptible and conscious operation is merely external (as is also the love to parents and others in which love that innocence inheres) yet it flows in “through the interiors,” into the externals, where it produces the palpable and other effects mentioned in the Writings. (HH 277.) This innocence thus flowing in with the Divine life in it must cause some growth and deposit of its initial forms as remains in those internals which correspond to the externals now developing and receiving remains. This agrees with the law that the LORD works from Himself in first principles and by Himself in last principles to order and arrange intermediates, which law involves that He works at the same time by principles just below the first and just above the last. (DP 124, 125, 220.) So He comes down the steps through the spiritual mind at the same time that He goes up the steps of the natural mind, while preparing man for regeneration. The natural must be developed in its three degrees and stored before the first step in adult regeneration can be taken. This development must be from without in, first the sensual in infancy, second the scientific in childhood, and third the natural rational in youth or adolescence. These steps cannot be taken without corresponding ones in the spiritual mind. Regeneration requires the action of the spiritual mind to excite the reaction of the natural mind, but the spiritual cannot act without suitable development and supply of spiritual and celestial goods and truths from which to act and with which to flow into the natural mind.

The lowest degree of the natural mind b which is developed and imbued with celestial influences during the state of infancy, is the corporeal and sensual. Corporeal sensations and sensual affections and ideas are being formed and treasured as remains and as a base for future states to be developed and for processes to be effected by the higher faculties operating in the lower.

That these externals are formed, enlivened and gifted from appropriate and corresponding internals, is clear from Arcana Coelestia,

“The internal man with every one [meaning the inmost] is of the LORD alone, for there the LORD stores up goods and truths with which He gifts man from infancy: hence by means of those He flows into the interior or rational man, [elsewhere called the spiritual mind] and through this into the exterior.”-AC 1707

The lowest plane of the limbus c is developed and imbued with love, innocence and peace. This degree coincides with the lowest of the natural mind b and with it responds to the highest degree of the spiritual mind a. Each degree of the natural mind composed of spiritual substances must have a corresponding degree in the limbus which is the ultimate of the natural mind and is formed of natural substances; and as the spiritual mind rests at last on the limbus there must be a degree in the limbus answering to each degree of the spiritual mind, otherwise the limbus would be abnormal and unadapted. The natural body and the spiritual body the natural mind and the spiritual mind have each its three degrees.

We read, “The internal by degrees elevates the natural to itself” (AC 6239.) The work here diagramed is in part the work of the internal preparing the external for regeneration. Such preparation must of course be by degrees successively. Hence the limbus must be developed and prepared by degrees. The trinality of the limbus thus comports with the trinality of all else in man and with the trinality of everything in the universe.

That truth from the LORD flows immediately into the external man C D E F, as well as mediately through the higher degrees to develop and store the external appears from Arcana Coelestia

“From the LORD proceeds Divine Truth immediately and mediately. What proceeds immediately is above all the understanding of the angels. But what proceeds mediately is adapted to the angels in the heavens, and also to men, for it passes through heaven, and hence puts on angelic quality, and human quality; but into this truth also the LORD inflows immediately, and thereby leads angels and men both mediately and immediately; for all and singular things are from the First Esse and the order is so instituted that the First Esse may be present in the derivatives both mediately and immediately.”-AC 7004.

This shows that the external degrees are developed and filled by intermediate Divine operation and that the external is formed and stored through the internal and of course each external degree by its corresponding internal as in the diagrams.

The growth of each degree involves its formation and storage with two Divine principles- the Divine celestial which is love and all its attributes, and the Divine spiritual which is wisdom and all its attributes. The recipient of the celestial is the will, and that of the spiritual the understanding. The will and the understanding are in each of the three degrees of the natural mind and in each of the spiritual mind. Hence celestials which are of the will do not flow into the highest degree of the spiritual mind a without celestial spirituals which are of the understanding, for these must be with the celestials. And as both celestials and celestial spirituals flow into and develop the degree a during this period, so they both flow thence through the intermediates into the ultimates and develop them, namely, the sensual degree of the natural mind, b, the spiritual body D, the lowest degree of the limbus, c, and the body F; thus affecting even the body with love and wisdom from the highest degree of the spiritual mind.

The two important truths, first that the external mind is developed and stored in part by influx from the internal mind, and second that while the external is consciously growing and being stored the internal is being unconsciously developed and filled, are involved in the following teaching, –

“Cognitions with man never come in childhood from the interior, but from objects of the senses, especially from hearing. There are with the external man recipient vessels, and these are formed by cognitions, the internal man inflowing and assisting. Cognitions are learned and implanted in the [external] memory according to the influx of the internal man.”-A. C. 1460.

This relates alike to infancy, childhood and youth. The doctrine is that the external is formed and filled so that it can act from the influx of the internal. From this it follows that the internal during the same time grows and becomes receptive, else it could not act and impart.

This formation and storage during infancy, childhood and youth as well as the operations of Providence therein are imperceptible, as set forth in the following –

“The rational is in the internal man [in B] and what transpires therein is unknown to the natural [that is, to C, and all below it.].. Man, who lives a merely natural life, can know nothing of what transpires in his internal man. The LORD disposes such things while man is entirely ignorant of it. Hence too it is that man knows not [perceptibly] how he is regenerated.”-AC 3570. This can be known only from Doctrine.

During infancy hereditary evil is mostly quiescent, less so during childhood represented in the next diagram, and still less in youth. Were hereditary evil not quiescent, man could not he imbued with love and instructed by truth by which he may be reformed and regenerated. Before regeneration hereditary evil is within and the goods and truths of remains in the natural man are without, after regeneration the reverse.

As regeneration and the preparation for it proceed by three great distinct degrees and as each degree of the spiritual mind and each of the natural is composed of less and yet lesser degrees, so each step is a progressive work. (Diagrams XIV and XVII.)

The work accomplished in infancy may be summarized under two heads, (1.) Organic growth, and (2.) Storing of the several degrees.

(1.) A marked development of the highest degree of the spiritual mind, of the lowest degree of the natural mind, of the spiritual body, of the lowest degree of the limbus, of the gross body, and a moderate growth of the germs of the other degrees. (See the diagram.)

(2.) Storing the developed degree of the spiritual mind with the initial forms of celestial love and wisdom in which dwell innocence and peace, and gifting the lowest parts of the natural with the celestial ultimates of those higher faculties.

The ultimate celestial states (just mentioned) whose presence is indicated by the tinge of red in b D c and F include the innocence and peace which imparts that celestial tenderness and sweetness so observable in infants, and also love of parents, mutual love, confidence and obedience, with the external delights; appropriate to this age which embraces the first five years.

During this period and largely through childhood and youth hereditary evil is held quiescent. Potent among the forces effecting this are the states of celestial innocence and peace.


Previous: Supplement. Up: Discrete Degrees Next: Chapter XX. Growth During Childhood.

Chapter XVIII. Man at Birth.

THIS diagram presents

The degrees that are composed of spiritual substances, all of which are from the father,

The parts which are organized of material substances and are from the mother,

The taint of hereditary evil from the father and mother respectively, and

The development of the degrees at birth. *

* note: For the name of each degree of the spiritual mind and each of the natural, see Diagram XIII; this applies to all subsequent diagrams.

Concerning what is from the father and what from the mother, we read-

“The soul which is from the father is the man himself and the body which is from the mother is not man in itself but from him and is only the clothing of the soul woven of such [materials].. are of the natural world. but the soul is of such [substances] as are in the spiritual world. Every 3 man after death lays aside the natural which he carried from his mother, and retains the spiritual which was from the father, together with a certain limbus [an envelop] of the purest [substances] of nature around it.”- TCR 103.

“The soul is from the father and the body from the mother; for the soul is in the seed of the father and is clothed with a body in the mother; or, what is the same, all the spiritual [organism] man has is from the father and all the material [organism] he has, from the mother.” TCR 92.

“There is a difference between what man receives from his father and what he receives from his mother. Man receives from his father all that is internal, his very soul or life is from the father; but he receives from his mother, all that is external. In a word, the interior man or the spirit is from the father but the exterior man or the body is from the mother.”-AC 1815.

“That the inmost of life, which is from the father, is continually flowing in and operating upon the external which is from the mother and endeavoring to make this like itself, even in the womb, may be manifest from sons in that they are born with the inclinations of the father, and sometimes grandchildren and great grandchildren with the inclinations of the grandfather, and the great grandfather; this is because the soul which is from the father continually wills to make the external which is from the mother like itself and an image of itself.” AC 6716

“Nothing is provided in the womb of the mother except a body conceived by and derived from the soul.”-TCR 167.

“Man is born spiritual as to his soul, and is clothed with a natural which makes his material body.”-TCR 583.

“The soul of man that lives after death is his spirit and this is in perfect form a man.”-.DLW 394.

“The mind of man is the man himself; for the first rudiments of the human form, or the human form itself with each and everything of it, is from the beginnings continued out of the brain through the nerves. This is the form into which man comes after death, and which is then called a spirit and an angel, and which is in all perfection a man, but spiritual: the material form, which is added and superinduced in the world, is not a human form from itself but from the former.” – DLW 388.

“The life of every man is from the father and only the clothing is put on in the mother, hence it is that every man has his name from the father and not from the mother.”-A.S. (N.Y. Ed., p. 45; London Ed., p. 52.)

“Since man is not life but a recipient of life it follows that the conception of man from his father is not a conception of life but only of’ the first and purest form receptive of life, to which as a stamen or beginning, substances and matters are successively added in the womb in forms adapted to the reception of life in their order and degree.” DLW 6.

Since the fall, man is the subject of hereditary evil. We read, –
“Man’s inmost [or spirit] is from the father, whereas the exteriors, or those parts which clothe that inmost, are from the mother; each, namely, what he derives from the father and the mother,

      is tainted with hereditary evil.”-AC

4963

      . (Also AC

1902

      ,

895

      .)

“All the evils which man derives from his parents, which are called hereditary evils, reside in his natural and sensual man but not in the spiritual.”-AE 543 [b].

“Man is born into evils of every kind from his parents and these reside in his natural man which of itself is diametrically opposed to the spiritual man” – TCR 574; (also AC 1902.)

The inmost A and the natural body E and F are the most developed at birth and are drawn large to indicate this. The spiritual mind B and the natural mind C are drawn small to indicate that at birth they are advanced but slightly beyond their rudimental state as at conception, requiring years for development to be effected by discrete degrees successively.

The extremes which are the inmost and the natural body are at birth very large in comparison with the intermediates B and C.

By the inmost as an active and the natural body as a reactive all the intermediate degrees are formed out and stored with remains during childhood and thus are prepared for reformation and regeneration in after years.

The whole natural body (all that the infant takes on from nature) consists, as said above, of the limbus and the gross body. The limbus is the higher and mental part and is retained after death, the gross body being rejected. (See Diagrams XV and XVI.)

The spiritual mind B is drawn in white to indicate its purity. There is no taint of ancestral evil in this mind of the child, as there was no evil in the spiritual mind of the father. Into this mind, which is in form or image a heaven, evil cannot enter; yet this mind may be closed and rendered almost inoperative by the reaction against it of the natural mind confirmed in evil as is the case with the wicked. (DLW 270, 261, 432; AE 176, 739.)

The natural mind is drawn dark to indicate the taint of hereditary evil from the father. (DLW 432, 270; D. W. in AE III, 4, and IV.)

The spiritual body being derived from the natural mind and as it were one with it, is also tainted with evil from the father and is drawn in dark to indicate this.

That the spiritual mind, the germ of which is from the father, is free from taint of evil and in heavenly form and order and that the natural mind, the germ of which is also from the father, is tainted since the fall, may be seen in Divine Love and Wisdom 432, and in Divine Wisdom (in AE ) III, 4.

The two higher degrees of “the little brain, in the order and form of heaven” (DLW 432) constitute the spiritual mind and are equivalent to the three planes of that mind (B in this diagram), and are the two degrees of the spiritual mind B in the 2nd form, which illustrates the degrees of the mind as presented inDivine Love and Wisdom 432 and DivineWisdom (in AE ) III,4. These numbers describe the rudiments of the spiritual and natural minds; the inmost A is not mentioned in them though its presence is implied. The two interior degrees in the order and form of heaven are the two degrees B in the 2nd form. The exterior degree which was in opposition to the form of heaven is the natural mind C in the 2nd form, and is equivalent to the three degrees of C in the first form. The natural mind like the other parts is variously described in the Writings-in one degree, in two and in three, according to the purpose in different passages.

The subject in Divine Love and Wisdom 432, and Divine Wisdom (in AE ) III, 4, is the primitive of man which is a spiritual substance not visible in natural light but only in spiritual and is the seed from the father by which conception takes place. The exterior degree mentioned therein does not include the limbus which is composed of natural substances but consists only of that part of the natural mind which is composed of spiritual substances. (See Chapter VIII.)

The inmost, the spiritual and the natural mind, and the spiritual body are formed of spiritual substances, as shown above, and in their strictly initial state as at conception are derived directly from the father, at which time the ultimate parts are more rudimental than the internal parts and especially more rudimental than the inmost or soul proper as this is the first form from which the others proceed.

This diagram shows the development reached at birth, not the form of the initial at conception. We have in part shown the quality of the paternal faculties at the period of birth by their quality at conception. During growth in the womb no change occurs in their hereditary quality though they undergo an important development which as to the spiritual body is very great, but as to the mental faculties less. Whatever growth occurs in these paternal faculties A B C D from conception to birth must be from an incorporation of spiritual substances; growth from natural substances occurs only in the parts from the mother which are the limbus and the gross body.

The evil from the mother inheres of course in the organism drawn directly from her, called in the whole the natural body. The inmost of this body consists of those purest substances of nature which compose the merest external of the natural mind (mentioned in DLW 257.) This is illustrated in Diagram XV at E. In this mental part from the mother the evil from her primarily inheres, tainting thence the gross body. This mental part is the limbus E E in this diagram. To indicate this taint of evil E and F are drawn in dark.

We have already shown, -That the natural mind consists of spiritual substance and at the same time of natural substance,That from its spiritual substance arises thought but not from its natural substance,That the spiritual substance is initially from the father and the natural substance at birth from the mother,That the natural substance appertaining to the mind constitutes after death the cutaneous envelop of the spiritual body,That by such envelop the spiritual body subsists, that is, is preserved permanently in form because the natural is the containing element.And that in the part of the natural mind composed of natural substances (the limbus in this diagram) and not in any part of the mind composed of spiritual substances, the taint of maternal evil resides.

To see that evil can inhere in these substances we must reflect that they are organized into a mental form constituting the merest external part of the natural mind conjoined to the spiritual part of it which spiritual part thinks and wills immediately within the natural, so that while this merest external is itself incapable of thought still it is the lowest and active seat of thought during life in the world. The thought is necessarily qualified by the state of this external, and is brought into act by the gross body. That evil does inhere in the part of the natural mind composed of natural substances (the maternal part) as well as in the part composed of spiritual substances, may be seen in Divine Love and Wisdom 270. This external is the seat of the external memory or memory of the body (AE 193[a]) both before and after death, though after death it is quiescent. This memory composed of material substances is usually called natural, exterior, or corporeal (as in HH 461; AC 2469-2494, and AE 569 [a], 832), but in Spiritual Diary 2752, it is called the outmost or material memory. When this memory quiesces after death, the internal memory formed of spiritual substances and appertaining to that part of the mind which is from the father comes into conscious activity.

This external from the mother is the residence of all impressions and knowledge received through the senses whether gained by physical and sensible experience or by instruction in science, morals and religion, and also the residence of all conscious emotions arising from within. In this part only can man by introspection become conscious of his evils and falsities for here only can they be distinctly perceived. This is that ultimate or external in which man is together with the LORD and wherein he must directly cooperate with the LORD; the LORD alone working in the interiors. (DP 119, 120.) What lies further in is not perceptible except by outflow into this plane: only in this outer plane can be clearly seen the light of spiritual truth, and distinctly felt the warmth of celestial love.

In this external part of the natural mind every maternal inclination whether evil or good has its primal abode. Here too reside all mental bias, faculty, disposition and ability, from the mother. These however are subject to more or less modification and even practical nullification from the various conditions of the gross body.

Not only does the body from the mother partake of her quality good or bad but there are always induced upon its interior and often upon its exteriors the quality and likeness of the father also. This is done in the construction of the body from the substances furnished by the mother during gestation. Results produced after birth are not here presented. The infusion of the father’s quality into this maternal structure is in part accomplished by the influence of the soul of the child which was from the father and consequently fully imbued with his quality. This soul sits mistress in the formation of that natural human which it is assuming from the mother and weaves more or less fully the materials furnished by her into its own form and quality. It is according to order that the active, here the spirit, shall form the reactive, here the body, as fully as may he after its own nature and gift it with its own quality that it may perform its intended use. This agrees with Arcana Coelestia AC 10125 where the meaning is not that the body is composed of spiritual substances from the soul but that the soul forms the natural substance from the mother into a body resembling itself (See also AC 6716, 10823; TCR 82, 103; DLW 388.)

According to the above order the spirit of the child first forms those purest substances of nature from the mother into the enveloping part or limbus of the natural mind, that it may use that covering as the lowest seat of its thought and the medium by which it may flow into the gross body; and it also forms this body of grosser and grossest substances of nature and places therein the five senses as organs for sensing the outer world, acquiring knowledge and expressing its own feeling and thought. Although the soul of the child measurably imparts its own quality to that natural external it does not remove the quality of the mother. (TCR 103; AC 6716.

We said the quality of the father is imparted to the body of the child chiefly by the child’s own soul, but the quality of the father is communicated to the body of the child by being first appropriated by the mother and by her transmitted to the child in the substances and forms furnished by her. In some cases (and there will be more as the Church advances) the father’s likeness flows in each globule of the mother’s nervous fluid and his image in every drop of her blood. Something of this exists in most instances if not in all. (Marriage page 9, item 22; Latin Edition, p 7. AE 1004.) Still whatever of paternal quality thus reaches the child’s body is first materialised and imparted as the mother’s also. Conversely, the father may appropriate the sphere of the mother and impart it as his own to the spirit of the child and thence to its body.

Errors Regarding the Child’s Inheritance from the Mother.BECAUSE the external acquired by the first rational is called the maternal rational it has been inferred that the rational as an organic faculty is from the mother. Not so. That faculty before regeneration, and with the LORD before Glorification, is called maternal in consequence of clothing itself with an external acquired by means of the maternal but not from it. Moreover the above inference conflicts with the teaching, “that all the spiritual which man has is from the father” (TCR 92 and 103) and that the maternal rational does not exist at birth but is acquired by instruction and sensuals of various kinds. (AC 1893-1895.)

In regard to the maternal rational (called the first rational and represented by Ishmael) it should be recollected that this rational is formed by truths obscured by appearances which appearances are to be dispersed during regeneration; this is the rejection of the maternal rational. From Arcana Coelestia AC 2654, 3207, 2557, we see that this rational is called maternal only because it is mediately, not directly, from the mother.

Another misconception is that because the child inherits somewhat of inclination and talent from the mother, it derives from her some part of its spiritual organism also. Not so. The child inherits no part of its spiritual organism from the mother. These maternal characteristics inhere in the mental part of the natural derived from the mother. (See Diagram XV.)

That the soul is from the father and the body from the mother rightly understood involves no disparagement of the functions of the mother. That no disparagement is involved appears from the following:

I. The maternal part of the natural mind is the seat of all the mental states inherited from the mother and is the seat of the natural memory (AE 193), and during life is the active seat of all the degrees derived from the father. Although this maternal part of the natural mind becomes quiescent after death it still servestwo great and indispensable uses to eternity. (1) It is an envelop of the spirit holding its structure in form and its state entire, thus preventing its disintegration through the volatility of its spiritual substances. (2) It preserves the state of man after death as determined by his ruling end, changeless to eternity, securing to the enduring heaven and preventing the evil from sinking good an ever into deeper hells.

II. Without the natural furnished by the mother there could be no propagation of the human race, thus no heaven of angels which is the Divine end of creation.

III. Although the spiritual faculties are not from the mother, they must for regeneration acquire an external, from various knowledges and truths, to embody themselves; and these are obtainable only by means of the natural from the mother.

Let no one then undervalue the function of the mother in comparison with that of the father, his impossible without hers, hers eternally conserving the fruit of h

Previous: Chapter XVII. All the Degrees in Trines. Up: Discrete Degrees Next: Supplement.

 

 

Chapter XVII. All the Degrees in Trines.

THIS diagram presents the whole man in successive trines. The inmost A is drawn in three planes, also the spiritual sensual D, the spiritual corporeal E, the limbus F, the natural sensual G and the natural corporeal H.

The trinality of the natural body in its most obvious form of head, trunk and extremities is well known.

The natural sensual G is composed of the five senses, – sight, hearing, smell, taste and touch. Some of these are more properly organs of the will and are called voluntary, others organs of the understanding and are called intellectual.

“The sensual which is subject to the intellectual part is especially the sight, that subject to the intellectual and next to the voluntary is hearing, that subject to both together is the smell, and still more the taste, but that subject to the voluntary part is the touch.”- AC 5077.

The trinality of each of the senses is included in the doctrine that in every created thing there are three degrees, – essence, form, and operation, derived from end, cause and effect, all three of which are necessary in the constitution of any and everything, that it may exist and be preserved. For example, in the sense of sight there is the essential of sight, the organ of sight therefrom and the use of these which is actual sight.

The trinality of the inmost besides being manifest from the doctrine of trinality in all things and in each (AC 9825), may be confirmed by the following considerations. The inmost is the especial abode of the LORD in man. From this He forms, preserves and governs the trines below. Hence the trinality of the internal and the external man. And as there is an influx from the LORD immediately from Himself into each of the three degrees below this Highest, there must be a degree of this His Sacred Abode from which He flows into each of the lower degrees respectively,. otherwise there would be neither adaptation nor correspondence.

Hence we see not only the trinality of the inmost A, but even a subdivision of each of its three degrees into three lesser as each heaven has three lesser planes composing it, and each degree of the mind three lesser degrees, and we may conceive a degree of the inmost to be within each of the nine subdivisions of the internal mind. From each subdegree of the inmost within its corresponding subdegree of the mind there is an immediate influx from the LORD into that degree of the mind, thus there is an immediate influx into each lower plane of the heavens and of the mind, without. passing through the plane or planes higher than it. Immediate influx into each of the angelic heavens does not mean influx from the LORD into them without any medium, for such influx they cannot bear, but into each without passing through the higher. That neither the angelic heavens nor the inmost itself can endure strictly immediate influx from the LORD or even from the spiritual sun is plain from the Writings. (HH 120.)

A right understanding of this diagram exalts our conception of that Ladder or Way with steps set on the earth, and whose head reaches to heaven with the LORD above it and angels ascending and descending upon it. (Gen. xxviii, 12, 13.) “Thou wilt show me the path of life; in Thy presence is fullness of joy; at Thy right hand are pleasures forevermore.” (Ps. xvi, 11.)


Previous: Chapter XVI. The Limbus Retained After Death. Up: Discrete Degrees Next: Chapter XVIII. Man at Birth

Chapter XVI. The Limbus Retained After Death

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THIS diagram illustrates the limbus surrounding the whole spirit of man after death and serving as a cutaneous envelop to hold the spirit securely in form to eternity.

F is the gross material body now rejected, the spirit being separated from it and risen into conscious life in the spiritual world.

The natural or external memory of man in the world is seated in the limbus the extreme ultimate of the natural mind. This memory consisting of the states impressed upon the limbus during life in the world, remains after death but is quiescent.

If this diagram be taken to represent the whole angelic heaven, E is their aggregate limbus. Extending the view, E represents the limbus of the spirits of this earth and all earths in the universe regenerate or unregenerate.


Previous: Chapter XV. The Limbus. Up: Discrete Degrees Next: Chapter XVII. All the Degrees in Trines.

 

Chapter XV. The Limbus.

THIS diagram presents a view of the LIMBUS which man derives from the purest substances of the natural world and which he retains as a cutaneous envelop of his spiritual body after death. This cutaneous envelop is called Limbus in the Latin of True Christian Religion TCR 103 where we read, –

“The soul which is from the father is the man himself, and the body, which is from the mother, is not in itself the man, but from him. The body is only the clothing of the soul woven of such [substances] as are of the natural world; but the soul is of such [substances] as are in the spiritual world. Every man after death lays aside the natural [body] which he carried from the mother, and retains the spiritual which was from the father, together with a certain Limbus of the purest [substances] of nature around it.”

The degrees A B C and D combined, represent the whole of the spiritual part of man, that is, all which is composed of spiritual substances (TCR 103, DLW 388), A representing the supreme degree or soul-proper; B the internal or spiritual mind with all its degrees; C the external or natural mind with its degrees; and D the spiritual body, consisting of the spiritual sensual and spiritual corporeal as shown in Diagram XIII.

The Limbus E and gross body F together constitute the entire natural or material body; the limbus being nearer to the spirit and invisible to the natural eye, the gross body more external and rejected at death. E is drawn in green to distinguish it from the spiritual structures above, F consisting of gross natural substances is drawn in dark.

This Limbus, man does not cast off at death but retains as a permanent cutaneous envelop of his spiritual body. The substances of the limbus are the natural substances meant in Divine Love and Wisdom, where we read-

“The natural mind of man consists of spiritual substances and at the same time of natural substances; from its spiritual substances, thought is produced but not from its natural substances; these [natural] substances recede, [or pass from activity to quiescence] when man dies but not the spiritual substances, wherefore that same natural mind after death when man becomes a spirit or an angel, remains in a form similar to that in which it was in the world. The natural substances of this mind, which as was said recede by death, make the cutaneous envelop of the spiritual body in which spirits and angels are. By such envelop, which is taken from the natural world, their spiritual bodies [permanently] subsist, for the natural is the [fixed] containing ultimate.”- DLW 257.

The limbus is described in the same work as something fixed containing the spiritual organism:

“The material form [or natural body of man] which is added and superinduced [upon his spirit] in the world, is not a human form of itself, but from the human form of the spirit, added to and superinduced [upon the spirit] that man may do uses in the natural world, and also that he may carry with him [after death] from the purer substances of the world, something fixed containing his spirituals, and so continue and perpetuate life.”- DLW 388.

And in Divine Providence, we read, –

“Man by death puts off the grosser [substances] of nature and retains the purer which latter are next to his spiritual, and these are then his containants.”-DP 220.

The necessity of a limbus composed of natural substances to keep the spiritual body in form and order arises from the difference between natural substances and spiritual substances. This difference also necessitates the natural world to contain and preserve the spiritual world. The substances of which the bodies of spirits and angels are composed, being interior and evanescent, not ultimate and fixed like material substances, require an envelop of natural substances to hold them permanently in form. But even this natural cutaneous envelop could not preserve the spiritual body of an angel or spirit, in form, were not the envelop itself contained within and resting upon something firmer and more solid than itself, that is, upon the finer substances and through them upon the grosser substances of the natural body of man. (LJ 9.) The evanescence of spiritual substances may be illustrated by the escapement and diffusion of fluids in the natural world. The whole physical universe is related to the spiritual universe as man’s physical body to his spirit, and the highest or inmost plane of this physical universe is related to the spiritual universe as man’s limbus to his spirit. The inmost plane being the nearest covering of the spiritual universe must be the medium by which the life of the spiritual world flows into and operates upon all lower natural substances which constitute the gross physical body of the universe. (Read attentively D. W. in AE VIII, 4, 5.)

Inasmuch as the bodies of men rest on the earth, and spirits and angels through the limbus rest on men, it follows that angels and spirits rest mediately upon the earth itself as the last foundation. (LJ 9.) Angels and spirits rest on men by means of their limbus because the natural substances composing the limbus are joined with the lowest spiritual substances and are in a sense intermediate between the spiritual and the grosser and palpable natural organisms of men. The limbus must be kept in form by connection with natural substances coarser and firmer than itself in graded structures even down to earthly solids.

When we say the limbus is composed of the purest substances of nature we mean the purest of the human body; the substances of the natural sun and others proximately emanating therefrom are doubtless prior to these.

On the nature of spiritual substance on the one hand and material on the other, on the intermediate nature of the Limbus and its use in giving permanence to the existence of angels and spirits and connecting them with men, we read in Divine Wisdom,

“The angelic mind cannot be procreated, and through procreation be multiplied except in man.

“He who knows the quality of substances in the spiritual world, and the quality respectively of matters in the natural world, can easily see that there is no procreation of angelic minds nor can be, except in those and from those who inhabit the ultimate work of creation, the earth. But because the quality of substances in the spiritual world in relation to matters in the natural world is unknown [it shall now be told]. Substances in the spiritual world appear as if they were material, but they are not; and because they are not material therefore they are not constant. They are correspondences of the affections of the angels, and with the affections or the angels they are permanent, and with them they are separated [that is, on the cessation of the affections, the substances composing the object are dispersed, and the Object vanishes, see D. L. W. 344; TCR 78]. Similar would it have been with the angels, had they been created there. But besides, there is not, nor can be, with the angels any procreation and thence multiplication other than a spiritual one, which is that of wisdom and of love, such as is also of the souls of men who are generated anew or regenerated. But in the natural world there are matters, by which and from which procreations and afterwards formations can take place, thus multiplication of men and thence of angels.

Spirits and angels hence derive substance and life to eternity.

“The reason is that every angel and spirit from having been first born a man in the world derives substance, for he retains with himself from the inmost [substances] of nature a medium between the spiritual and the natural by which he is finited [that is, definitely terminated and fixed in form] so that he may subsist and be permanent; by this medium he has something related to the things which are in nature and also correspondent to them.

“By this also spirits and angels can be adjoined, and conjoined to the human race, for there is conjunction and where there is conjunction there must be a medium.

“That there is such a medium the angels know, but because it is from the inmost [substances] of nature and the words of languages are from the ultimates of nature it cannot be described except by abstract [terms].” –D.W. in AE VIII, 3, 4, 5, (See also DLW 344; 6 to 9.)

In Divine Providence we read, –

“The natural and temporal are the outmosts and ultimates into which man first enters, which he does at birth in order that he may afterwards be introduced into things interior and superior; for outermosts and ultimates are containants, and these are in the natural world. This is why no angel or spirit was created immediately, but why all were first born men and so introduced [into things interior or superior]; hence they have the outermosts and ultimates which in themselves are fixed and established, within which and by which interiors can be held together in connection. But man first puts on the grosser [substances] of nature; his body is from them but by death he puts them off, and retains the purer [substances] of nature which are nearest to spiritual [substances] and these then are his containants. Furthermore in outermosts or ultimates, all things interior or superior are together; wherefore every operation of the LORD is from firsts and ultimates together, thus in fullness. But as the outermosts and ultimates of nature cannot receive the spiritual and eternal things to which the human mind is formed, as these are in themselves, and yet man was born to become spiritual and live forever, therefore man puts off the ultimates, and retains only the natural interiors which meet and accord with the spirituals and celestials and subserve them as containants. This is done by the rejection of temporal and natural ultimates, which is the death of the body.”-.DP 220.

In the above we have the reason of the universal order of creation-the finer in the grosser, the active in the inert, the first in the last, the spiritual in the natural. This difference of substances is necessary, for were there no active, fluid, evanescent substances there would be no life, force, or motion; and were there no solid, inert substances there would he no stability and duration of form.

From the foregoing we see that

Because substances in the spiritual world are evanscent and matters in our world are stable and constant especially in ultimates, the whole spiritual universe acquires organic permanence solely by the natural universe clothing and sustaining it.

And we see that

Inasmuch as the human spirit in its rudimental form as an offshoot from the soul of the father is an organism of spiritual substances evanescent in their nature (DLW 432; TCR 103; CL 220), it must (when begotten) be immediately fixed by taking on the primordial rudimentary form of the material body from the purest elements of nature supplied for the purpose by the mother, thus securing permanence and subsequent growth.

And we further see that

Man does not at death cast off the whole of his material form but only the gross mass and retains the purest part which was nearest his spirit, as a limbus or cutaneous envelop to hold his spirit in endless duration, and as a medium conjoining him with man in the world, thus preserving both; spirits and angels resting on men and men receiving influx from them. Hence man at death, when he becomes a spirit, is not utterly separated from the material world since he does not reject ALL he has taken on from this world but remains (to the extent of his limbus) unconsciously connected with it: all this is to secure the Divine end of creation, an ever increasing and ever enduring heaven of human beings.

There is a difference between the states of the limbus of those who die in infancy and of those who die in adult age. In Heaven and Hell we read:

“They who die adult have and carry with them a plane acquired from the earthly and material world. This plane is their [external or natural] memory, and its bodily, natural affection. This remains fixed, and is then quiescent; but still it serves their thought after death as an ultimate plane, for the thought flows into it. Hence such as that plane is and such as is the correspondence of the rational with the contents of that plane such is the man after death. But those who died infants and were educated in heaven have not such a plane, but a spiritual natural plane: because they derive nothing from the material world and the earthly body they cannot be in so gross affections and hence thoughts; for they derive all from heaven.”- HH 345.

We must not infer from the above that those who die in infancy retain no limbus from nature to preserve their spiritual organism. The meaning is they have not a merely natural memory, that is a memory formed in the plane of the limbus by the use of the natural senses as those have who grow up in this life. But while growing up in the other life, their memory is formed in a spiritual structure just within the plane of the spiritual senses and is called spiritual natural because it is in a spiritual plane resting upon the natural. Should their limbus he insufficient for adult stature, it will necessarily be increased as they advance.

As all living organisms undergo change by a resolution and passing off of their substances and renewal by appropriation of new substances, so must it be with the limbus.

We must not suppose that the limbus is taken into the spiritual world. It is natural and must remain in the natural world. Man as to his spirit being of the spiritual world even from birth and unconsciously an inhabitant there during life in the body, does not go into that world at death but merely awakens to manifest presence there by the opening of his spiritual senses. This is because the spiritual and the natural worlds are not separated by distance but are together and conjoined like soul and body.

How can spirits move from place to place in the spiritual world while clothed with a cutaneous envelop of natural substances? Change of locality in that world is effected by change of state. Swedenborg so traveled there as to his spirit while clothed with the gross body even. (See E.U. 127, HH 192, 195.) A fuller answer to this question is given at the end of Chapter XXIII.

The mental functions of the Limbus will be presented in Chapters XVIII to XXIV.

The meaning of the statement “This limbus with those who come after death into heaven is below and the spiritual above, but with those who come into hell the limbus is above and the spiritual below,” etc., (TCR 103) will be best understood after study of the mental functions of the limbus above referred to. (See Diagram XXIV.)

Chapter XIV. Each Degree of the Spiritual Mind in Three Planes

THIS diagram presents the subdivisions of each degree of the spiritual mind into three and of each heaven into three.

Each degree of the natural mind also has three planes to be presented in Diagram XVII.

In Arcana Coelestia AC we read, –

“In order that anything may be perfect, it must be distinguished into three degrees; so is heaven, and so are the goods and truths there; that there are three heavens is known, consequently three degrees of good and truths there. Each heaven is also distinguished into three degrees, for its inmost must also communicate immediately with the superior, its external with the inferior, and the middle thus, by means of the inmost and the external, with both; hence is its perfection. The case is similar with the interiors of man which in general are distinguished into three degrees, namely, into the celestial, the spiritual and the natural, in like manner each of these into its three degrees, for man who is in the good of faith and of love to the LORD, is a heaven in the least form, corresponding to the greatest. So it is with all things of nature.”-AC 9825.

And in Apocalypse Explained, AE we read, –

“There are three heavens, and each heaven is distinguished into three degrees, and likewise the angels who are in them; wherefore in each heaven there are superior, middle, and inferior angels.”- AE 342[a].

In each of the above degrees or subdivisions of the mind there is a duality consisting of will and understanding, the will being receptive of love or good which is celestial, and the understanding, of wisdom or truth which is spiritual; and in each heaven and in each subdivision of the heavens, there are angels predominantly receptive of love or good, who are celestial, and others of wisdom or truth, who are spiritual. (AC 459.)

To understand the general division of the whole heaven into two kingdoms, celestial and spiritual, and the existence of the two principles, celestial and spiritual, in each kingdom, and even in each angel, it must be borne in mind that the celestial of one heaven, kingdom or angel, differs from the celestial of another and that the spiritual of one differs from the spiritual of another.

See “Relation of the Three Heavens and the Two Kingdoms,” page 37, also the two distinctions between the celestial and the spiritual, page 86.

The three degrees of the natural mind C are drawn in red, white and green-j representing the natural will, k the natural understanding and l a combination of the two in ultimates, thus the celestial, spiritual and natural of the external mind. The view of the degrees of the natural mind, here presented, is different from that in Diagram XIII; hence the reverse order of Colour.

 

Chapter XIII. Relation of the Degrees of the Natural Mind to those of the Spiritual Mind

 

THIS diagram presents the three degrees of the natural mind in certain relations to the three degrees of the spiritual mind, and the three degrees or planes of the world of spirits in relation to the three angelic heavens. (AC 4154, DLW 275, 66, 67.)

Below the natural or external mind C is drawn the spiritual body D, consisting of the spiritual-sensual and spiritual-corporeal g and h. These are called the spiritual sensual and corporeal in distinction to the natural sensual and corporeal organized of material substances. The sensual degree of the external mind f just above the spiritual-sensual, is the lowest degree of that mind and closely adheres to the spiritual body D.

The celestial degree a is drawn in red because red corresponds to love or the will, the dominant characteristic of this degree, and because red is the distinguishing Colour of the celestial heaven.

The spiritual degree b characterized by what is intellectual, is drawn in white because white corresponds to truth, the dominant characteristic of this degree, and white is a distinguishing Colour of the spiritual heaven.

The natural degree c is drawn in green because green corresponds to the ultimates of celestial love and spiritual truth in the lowest plane of the internal mind, and green is the distinguishing Colour of the natural heaven which is the lowest heaven.

The three degrees of the natural mind are drawn in darker shades of the same Colours but in reverse order, the highest green, the lowest red; this is to indicate the relation of each degree in the natural to its corresponding degree in the spiritual. The whole natural mind as one is an ultimate and base of the whole spiritual as one, but the lowest degree f (the red in the natural) is the special ultimate of the highest degree a in the spiritual, and the highest in the natural d of the lowest in the spiritual e; that is, a ultimates in f, c in d, and b in e, according to the universal law that the LORD works from the highest or inmost forms and at the same time from the lowest or outmost, developing, arranging, binding and thus preserving the intermediates. (D. W. in AE VIII, DP 124, 125.)

The celestial a passes indeed centrally through d and e in the natural mind to reach its appropriate f, as it had passed through b and c in the spiritual mind, and is the essential principle in them all, that is in b c d e; a being first and therefore universal must go to the last where it binds and preserves all. This descent of a is illustrated by the descent of nerves from the brain through intermediates into the skin whence they return again to the brain, binding and preserving all things of the body.

This relation of these degrees further appears where we show that the lowest degree in the spiritual mind when by regeneration it is opened and man is raised into it, rests as a heaven on the degree d, the highest in the natural mind, as its appropriate earth or base, b resting on e, and a on f. See Diagrams XXII, XXIII, XXIV. The same relation is seen from this that the lowest degree of the natural mind is the last regenerated and the highest degree of the spiritual mind is the last opened and entered. (Read AC 9216, 4353) Confirmation of the above relation lies also in the fact that the lowest or deepest hell which is in the lowest natural degree f, when this degree is perverted, is opposite to the highest heaven a. (DLW 275, HH 542, AE 1133.)

Below the natural mind are drawn the spiritual sensual and corporeal g and h. g is drawn in lightish Colour because the senses are the higher life of the body, the corporeal h, having in itself only insensate life, is drawn in dark. (AC 5077.)

The spiritual sensual and corporeal are composed of spiritual substances and are the lowest seat of the paternal proprium.

The natural body E being material is drawn in dark in contrast with the planes above.

Each integral part, namely, the spiritual-corporeal, the spiritual-sensual, each degree of the natural mind, and each of the spiritual is in itself a lesser human because the whole man is composed of parts which are images of the whole. This may be illustrated by the natural body, in which are several systems combined; for each system, the nervous, the sanguineous, the osseous, the muscular, the cutaneous, is, in a sense, a human system, and so a human in a lesser form. Thus man in spirit as in body is composed of many humans one above or within another from the foot of “Jacob’s ladder” to the top, that mystic ladder being the whole human and each step in it a lesser human.

This diagram is a key to many passages.

In The True Christian Religion we read, –

“The human mind from which and according to which man is man, is formed into three regions, according to three degrees; in the first degree it is celestial, in which also are the angels of the highest heaven; in the second degree it is spiritual, in which also are the angels of the middle heaven; and in the third degree it is natural, in which also are the angels of the lowest heaven. The human mind, organized according to these three degrees, is a receptacle of Divine influx; but still the Divine flows in no farther than man prepares the way, or opens the door; if he does this even to the highest or celestial degree, then man becomes truly an image of God, and after death he becomes an angel of the highest heaven; but if he prepares the way, or opens the door, only to the middle or spiritual degree, then indeed, man becomes an image of God, but not in that perfection, and after death he becomes an angel of the middle heaven ; but if he prepares the way, or opens the door, only to the lowest or natural degree, then man, if he acknowledges God and worships Him with actual piety, becomes an image of God in the lowest degree, and after death he becomes an angel of the lowest heaven. But if he does not acknowledge God and does not worship Him with actual piety, he puts off the image of God, and becomes like some animal, except that he enjoys the faculty of understanding and thence of speech. If he then closes up the highest natural degree, which corresponds to the highest celestial, he becomes as to love, like a beast of the earth; but if he closes the middle natural degree which corresponds to the middle spiritual, he becomes as to love like a fox, and as to sight of the understanding like a bird of the evening; but if he also closes the lowest natural degree as to its spiritual, he becomes as to love like a wild beast, and as to the understanding of truth like a fish”-TCR 34.

    The human mind from which and according to which man is man,” in this passage obviously means the actual mind which in itself is human, in distinction from the natural mind below, which is humanized only from the spiritual. The first or celestial degree, mentioned in the same passage, is a the highest plane of the internal mind, the second or spiritual is b, the third or natural, c. “The beast of the earth” is in d, “the fox” in e and “the wild beast” in f.

    The statement that the highest natural d corresponds to the highest or celestial a does not conflict with what is elsewhere said – that the highest degree of the natural d is the degree of the natural in which the lowest degree of the spiritual c especially ultimates, and that when d by perversion becomes a form of hell it is opposite to the lowest heaven c. The statement means only that d is the highest in the natural mind as a is in the spiritual mind

    Upon first reading, this number may seem obscure, owing to the omission of a distinct statement that there are three degrees in the natural mind, below the three degrees of the spiritual mind. The highest natural, the middle natural and the ultimate natural in the passage, are represented by d e and f.

    The order of the opening of the three degrees of the internal mind during regeneration, will be presented in Diagrams XXII, XXIII and XXIV. The closed state of the degrees of the natural mind, in the case of the wicked, will be presented in Diagram XXV.

    The spiritual mind, here drawn in three degrees is the same that is drawn in two degrees in Diagram XII. When this mind is drawn in two degrees, the lowest c in this diagram is included in the two; as will appear more plainly in what follows.

    In Arcana Coelestia AC 9215 the whole natural is equivalent to d e f g and h. (See also AC 1589.)