1625. On the knowledge of the angels
To speak only of the knowledge of the angels of the inward heaven, let just a single example suffice - their knowledge of the structures and forms of the body. For when one or another internal organ of the body is under consideration, they are able to find out not only that organ's whole structure and operation, but also whether any least answer that anatomical science has been able to detect experimentally is really true. They are also able to find out in an instant whether anything asserted regarding the individual internal organs, besides many other interior parts, is true - things which no one of the human race could ever possibly know, as I have experienced several times. They also know to which spiritual elements all these parts correspond.
Their knowledge is so great that if mankind knew about it, they would be struck with amazement; and yet these angels had not studied these matters during their life in the body. For it comes almost spontaneously from knowing the arrangement of the greatest Human as a whole and in its parts, the understanding of which has been given them by the Lord. So this seems to them to be as it were inborn knowledge, which they would never possess if all of heaven did not reflect a complete human being, with all its individual parts, and if the Lord were not the life of that human being, thus life Itself, and the whole of heaven an instrument. Therefore the instrument is endowed with that knowledge by the Lord. 1748, 22 March. Thus they are in the beginnings [of things], and from beginnings, or inward and very inward regions, able to know everything outside, or below.
1625. CONCERNING THE KNOWLEDGE OF THE ANGELS.
In regard to the knowledge of the angels of the interior heaven, a single example may suffice, taken from their knowledge of the structures and forms of the [human] body; for while any one, no matter what, of the viscera of the body is under consideration, they are enabled to know not only its whole structure and operation, but also all the experience which anatomy is able to detect in the smallest particulars, as whether it be true or genuine. Not only so, but they know in an instant whether what is stated respecting each of the viscera be correct, besides many interior things which no one of the human race can know, as I have sometimes found by experience. They are acquainted, too, with the correspondence which these things bear to things spiritual. Indeed, their knowledge is such that if men were aware of it they would be astounded, although matters of this kind had never been their study in the life of the body. It flows, as it were, spontaneously from the fact that by reason of an intelligence bestowed by the Lord, they know how everything is with the Grand Man in general and in particular, and the knowledge seems to be innate in them. But such knowledge they could never possess were it not that the whole heaven represents the whole man, with all his several parts, and unless the Lord were the life of that man, and thus life itself and unless also the universal heaven were organic. - 1748, March 22. They are thus in first principles, and from first principles, or things interior, and more interior, could comprehend the things which are without or below.
1625. De scientia angelorum
Solum de scientia angelorum interioris coeli, pro exemplo serviat solum scientia in corporis structuris et formis, dum enim agitur de viscere quodam corporis, quocunque, non solum scire possunt omnem visceris structuram, et operationem, sed omnem experientiam, quamcunque anatome in minimis detegere possit, num vera seu genuina, sed etiam scire in instanti, num ea, quae de singulis visceribus perhibentur ita sint 1
, imo perplura interiora, quae nusquam aliquis ex humano genere nosse potest-quod 2
aliquoties expertus-tum 3
quae correspondent in spiritualibus; scientia eorum tanta est, ut si nossent homines, stuporem moveret, tametsi [hi angeli] nusquam talia in vita corporis tractaverint; sequitur enim quasi sponte ex eo, quod norint, intellectu a Domino, donato, quomodo se habet maximus homo, in communi et partibus, sic ut videatur iis quasi innatum, quod nequaquam ita scirent, nisi totum coelum referret integrum hominem, cum ejus partibus singulis, et nisi Dominus esset vita istius hominis, sic Ipsa vita, et universum coelum, organicum; quare organico talis scientia a Domino, inditur. 1748, 22 Martius. Ita in principiis sunt, et a principiis seu interioribus ac intimioribus, ea quae extra sunt seu infra, scire possunt.
Footnotes:
1. This is how it appears in J.F.I. Tafel's edition; the Manuscript has sit
2. The Manuscript has potest, quod
3. The Manuscript has expertus, tum