1741. In short, insanities-or one could say, delusions-prevail among all those who constitute the outer human parts. For it is the nature of outer parts to labor against the inner ones, yet to be kept in their proper connection and order by the inner ones. However, they do not like to seem to themselves to be controlled by inner parts, but by themselves. Such insane delusions are rampant, arising from numerous causes; and so, as long as people suffer them, they constitute those outer parts, especially skins and membranes, which act against the inner parts.
From this our earth, the greatest number are such spirits; for now our world is engrossed in outer concerns, which almost rule over the inner ones, and to the extent that they do dominate, they are tormented in the other life, even until those delusions are tempered so as to establish an equilibrium. Nor are spirits before this allowed to function as membranes, but remain outside of and below the grand body, that is, in the earth of lower spirits and in various parts of hell, from where they are taken out and raised up to constitute those parts. There, because they are also subjected to very many disturbances while being perfected, they are moved still further inside, thus into heaven. For all membranes become more perfect, the more deeply one goes within them.
Actually, there is nothing in the human body that does not consist of membranes. Organic forms consist of them, which are actuated by the blood and the spirit. These in turn are organic forms, but active ones in respect to the others, yet still having nothing of life that is not from the Lord. The active elements of life are called heavenly, the passive elements of life spiritual; and just as heavenly elements, which are love, ought to rule spiritual ones, and not spiritual elements heavenly ones, so these elements are arranged accordingly in the body.
But while the nature of the influence of one element upon the other can certainly be elucidated by the body's organic structures, yet because of the vastness of the subject, it can never be understood except along most general lines, insofar as these can help develop mental images, which the Lord will enrich and vivify, depending on the use and purpose [they can serve]. 1748, 27 March.
1741. In a word, insanities, that is, phantasies, reign with all those who constitute the externals of man; for externals are such that they act against internals, and yet they are held by internals in their proper connection and order, although they do not wish to appear to be governed by internals, but by themselves. Such phantasies or insanities are very numerous, and arise from numerous causes, wherefore as long as they are in them they constitute such externals, especially skins and membranes, which act against internals. A very large portion of those from this our earth are of such a character, for our orb is in externals, and almost wholly rules internals; and as much as this ascendancy prevails, so much are its inhabitants tormented in the other life, until such phantasies are so far moderated that an equilibrium can be established, nor are they previously permitted to act as such membranes, but they are without or below the body of the Grand Man in the lower earth, and various places of hell, from which they are taken out and elevated in order to constitute such things as above described. While they are being perfected in these by means of the many vexations they there undergo, the are advanced to more interior states, and thus into heaven, for all the membranes become more perfect in proportion as they approximate what is more interior and intimate; yea, there is nothing given in the human body except from membranes; from these are the organic forms which are actuated by blood and spirit, which are themselves also organic forms, but active in respect to others, though still void of any life but what is from the Lord. The active powers of life are called celestial; the passive, spiritual; and as celestial things or love ought to rule spiritual things and not spiritual celestial, so in like manner are things constituted in the body. The nature of the influx of the one into the other may appear in some measure from the organical structures of the body; but because the subject is one of so much vastness, it can never be understood except in its most general features, as far as may be necessary to serve for forming ideas, which the Lord fills and vivifies according to uses and ends. - 1748, March 27.
1741. Verbo, penes omnes eos, qui externa hominis constituunt, regnant insaniae, hoc est, phantasiae, nam externa talia sunt, ut agant contra interna, et usque ab internis tenentur in suo nexu et ordine, sibi tamen non videri volunt, quod ab internis regantur, sed a semet; tales phantasiae seu insaniae sunt perplures, et ex perpluribus causis oriuntur, quare, quamdiu in iis sunt, constituunt talia seu externa, cumprimis cutes et membranas, quae agunt contra interna; ex hac nostra tellure sunt plurima pars talium, nam nunc orbis noster in externis est, et imperat fere internis, et quantum imperat, in tantum in altera vita cruciatur, usque dum tales phantasiae moderatae sint, ut aequilibrium constituant, nec prius admittuntur agere tales membranas, sed sunt extra seu infra corpus maximum, nempe in terra inferiorum, et locis variis inferni, a quibus desumuntur, et elevantur, ut constituant talia {a}, in quibus, quia ibi vexationes quoque perplures sunt, dum perficiuntur, adhuc interius promoventur, sic in coelum, nam membranae omnes evadunt perfectiores, quo ad interiora et intimiora magis; imo nihil in corpore humano datur nisi ex membranis, inde formae sunt organicae, quae actuantur a sanguine et spiritu, qui quoque sunt formae, organicae, sed activae respectu aliarum, in quibus usque nihil vitae, quae non a Domino; activa vitae vocantur coelestia, passiva vitae spiritualia, et sicut coelestia, seu amor, regere debet spiritualia, et non spiritualia coelestia, ita in corpore ea constituta sunt, sed influxus unius in alterum, qualis sit, quidem ex corporis organicis constare potest, sed quia vastissimi est operis, nusquam intelligi, nisi quae communissima, quantum inservire queant formandis ideis, quas Dominus implet et vivificat secundum usus, et finem. 1748, 27 Martius.