1827. About the inward parts of the human being
I spoke with spirits about the inward aspects of the human being, and the fact that the scholarly of the present age know nothing beyond the distinction between the inner and outer person. They know this not so much from science, but more from the Word of the Lord. Furthermore, they distinguish only between body and soul and argue about them, as to what the body is, and what or which parts the soul is, being unaware of the fact that all the least things in the human being answer to the order of heaven.
The saying goes that only the outer senses belong to the body, along with the enjoyments of the senses, as well as their passions- which is properly the body. Those saying this do not know that there is an earthly mind, almost like the mind of animals, with its desires, fantasies, imagination, to which philosophers ascribe material ideas. This mind is distinct from the body.
Moreover, there is a yet deeper or very inward mind, that is truly human, for it does not exist in brute animals. To it belong understanding and will, which are very inward, or higher. This is evident from the fact that the human being is able to think and from that thinking determine the will, which a brute animal cannot do, and also from the fact that it is able to control the earthly mind's yearnings. Everyone knows that when one is carried away by desires, one is able to reflect upon them and restrain them, that is, get them under control. This mind is therefore very inward.
Besides these, there is still an innermost mind, as there is in the heavens an innermost heaven. This mind is indescribable, for it is recognized that the thought processes are governed by the innermost parts, the nature of which cannot be expressed. The innermost mind bestows the abilities to think. Thus the human being corresponds to the heavens.
But because these matters are remote from the conceptions of the learned, because they merely dispute about whether the soul exists and what it is, therefore, as long as they so continue, they cannot possibly have any idea of its nature. 1748, 3 April.
1827. CONCERNING THE INTERIORS OF MAN.
I spoke with spirits concerning the interiors of man, observing that the learned of this age know nothing beyond the distinction of man into internal and external, and even that is not a truly scientific distinction, but one founded simply upon [the letter of] the Word of the Lord, as they distinguish only between the body and the mind, and even concerning these they dispute as to what the body is, and what and which the soul is, being ignorant that in respect to every single thing in man the case is as in heaven. It is said, [for instance,] that to the body only pertain the external senses, together with the pleasures and appetites of the senses; that such is properly the nature of the body. They are ignorant that a certain natural mind is given, which is almost similar to the mind of brutes, for to it belong cupidities, phantasies, and imagination - a mind to which philosophers have attributed material ideas. This, however, is distinguished from the corporeal principle. There is, moreover, a mind still more interior or intimate, which is truly human, for it is not given in brute animals. To it belongs the understanding and the will, and that this is interior and superior appears from the fact that a man can think and thence will, which a brute animal cannot, and also from the fact that that mind can govern the concupiscences of the natural mind. Everyone knows that while cupidities are bearing a man away, he can still reflect upon them, and thus restrain them; that is, govern them, whence that mind is more interior. There is, moreover, given a mind still more interior [intimior] such as there is in heaven - the inmost heaven - which mind cannot be described, for it is well known that those things which are of thought are ruled from inmosts, the quality of which cannot be expressed, and which give to thought itself its faculty. Thus man corresponds with the heavens. But as these things are remote from the ideas of the learned, who dispute only, as to these matters, whether there be a soul, and what it is; and therefore, as long as they are engrossed with these debates, they can have no idea of the principle in question and its quality. - 1748, April 3.
1827. De hominis interioribus
Loquutus sum cum spiritibus de interioribus hominis, et quod hujus saeculi eruditi nihil sciant praeter distinguere hominem in internum et externum, non ita ex scientia, sed ex Verbo Domini, praeterea 1
distinguunt solum inter corpus et animam, et de iis disceptant, nempe quid corpus, et quid et quae anima; nescientes quod in homine singula se habent sicut in coelo; dictum est, quod ad corpus solum pertineant sensus externi, tum voluptates sensuum, ut et appetitus; quod proprie est corpus; nesciunt quod naturalis quaedam mens datur, quae paene similis est brutorum animo, nam ejus sunt cupiditates, phantasiae, imaginatio, cui a philosophis attribuuntur ideae materiales, haec distincta est a corpore 2
: praeterea est mens adhuc interior, seu intimior, quae est vere humana, nam non datur in brutis animalibus, ejus est intellectus et voluntas, quae quod intimior 3
seu superior, inde clare constat, quod homo cogitare, et inde velle possit, quod animal brutum nequit, tum quod illa imperare possit mentis naturalis concupiscentiis; quisque novit, quod dum cupiditates auferunt hominem, quod reflectere possit super eas, et sic inhibere, hoc est, iis imperare, quare mens haec intimior est. Praeterea adhuc datur intima mens, sicut in coelis, ubi intimum coelum, quae describi nequit-nam 4
notum est, quod ea quae cogitationis sunt, regantur ab intimis, quae exprimi nequeunt, qualia sunt-et 5
quae cogitationi indit facultates ejus: ita homo correspondet coelis: sed haec quia ab ideis eruditorum, remota sunt, quia disceptant modo de iis, num sit, et quid sit anima, ideo nullam ideam tamdiu habere possunt, de ea qualis sit. 1748, 3 April.
Footnotes:
1. imperfectum in the Manuscript
2. In the Manuscript corpore, cum e imperfecto in corpore: cum e meliori emendatum
3. exitus inclarus in the Manuscript
4. The Manuscript has nequit, nam
5. The Manuscript has sunt, et