2027. That the savage wild animals do live according to an order inscribed in them, and do not go against it, is clear from the fact that this is their essential soul and nature and is therefore according to order, while the human soul or more inward and innermost essence is that all may love their neighbor as themself.
But the inward part or earthly mind, and the bodily elements, are exactly the opposite. This mind does not love, but wants to destroy, all who can be called neighbors, and all the more, the more they are really neighbors. So humans do not live according to the order of their soul, but contrary to all order, just the opposite to the way wild animals live.
Therefore, as I said to the spirits, if the earthly mind of the human were like that of the wild animal, all would be well, but it is much worse. The spirits heard this, and keep silent. 1748, 21 May.
2027. That fierce wild beasts do also live according to the order impressed upon them, and not contrary to it, may appear from the fact that such as their soul is, such is the nature thence derived, wherefore they live according to order; but as to man, his soul, in his interior and inmost, is such that he loves his neighbor as himself, but his exterior or his natural mind, and his corporeal promptings, are altogether contrary; he does not love, but desires rather to destroy all those who can be termed near to him, and the nearer they are the more intensely does he feel opposed to them; wherefore he does not live according to the order of his soul, but against it, and in a way altogether contrary to that of the wild beasts; on which account, as I said to the spirits, if the natural mind of man resembled the wild beasts, it would be much better for him, but now he is much the worse of the two; to which the spirits listened, but made no reply. - 1748, May 21.
2027. Quod ferae immanes quoque secundum ordinemmeis impressum vivant, non contra eum, constare potest ex eo, quod talis eorum anima est, et talis inde natura, quare secundum ordinem, at homo ejus anima est, seu intimius ac intimum ejus est, ut quisque amet proximum sicut semet, at interius seu mens naturalis, et corporea ejus, prorsus contraria sunt, non amat, sed destruere cupit omnes qui proximi dici possunt, et quo magis proximi, eo magis; quare non secundum animae eorum ordinem, ita contra omnem, prorsus contrario modo ac ferae; quare, ut dixi spiritibus, si mens naturalis hominis esset sicut ferae, tunc bene foret 1
, sed multo pejor 2
[est] ferae; quod spiritus audiverunt, et tacent. 1748, 21 Maj.
Footnotes:
1. The Manuscript has feret ut apparet; in J.F.I. Tafel's edition fieret, sed vide indicem ad Amor, Ordo, et Odium
2. The Manuscript has pejus