The Soul is Form 
 AND DOTH THE Body make 
 

 LIBRARY 
 
 GIVEN BY 
 
 Llrs Eby 
 
THE SOUL IS FORM AND DOTH THE 
 BODY MAKE 
 
Out of the heart are the issues of life 
 Proverbs iv. 23 
 
 He shall dri?ik of the brook in the 7vay^ 
 therefore shall He lift up the head 
 Psalm ex. 7 
 
The Soul is Form and doth the 
 Body make 
 
 The Heart and the Lungs 
 The Will and the Understanding 
 
 Chapters in Psychology 
 
 BY 
 
 JAMES JOHN GARTH WILKINSON 
 
 FELLOW OF THE ROYAL GEOGRAPHICAL SOCIETY 
 
 JAMES SPEIRS 
 
 36 BLOOMSBURV STREET, L.ONDON 
 
 1890 
 

 Mrs. E by 
 
oi 
 
 Lt5 
 
 TO 
 
 OUR CHILDREN AND GRANDCHILDREN 
 
 THIS SMALL WORK IS 
 
 LOVINGLY DEDICATED 
 
PREFACE. 
 
 Beginning at the. end, I would prepare the 
 Reader to expect, that if the heart, as a part 
 of my thesis is, corresponds to the love or 
 will of the person, it must be the most 
 complex of fleshly organs. And not only 
 the most complex, but on both sides the most 
 communal, every part of it in the possible 
 currency of every other part, as all man's 
 feelings intercommunicate, and can feel one 
 another. The heart of no animal can be set 
 in parallel with the human heart. Pleasure 
 of existence, appetite for maintenance, pro- 
 pagativeness, love of offspring, love of con- 
 
PREFACE. 
 
 genial places, organic actions and passions, 
 are some general statement of animal natures 
 and motives. And these are instinctive. 
 But another kind of natures or '' loves " 
 belongs to a man. Granted that by corre- 
 spondence many analogies in heart-character 
 are suggested in the animal world as a whole 
 set over against human nature ; yet each 
 single man overlaps in central qualities 
 all animal natures put together. This is 
 because of his complex constitution, its 
 height and depth. And then because he has 
 a free will and a free understanding, a free 
 determination of his own ; whereby he can 
 use his " capacious powers " as he chooses ; 
 govern them ; change their predominances ; 
 and subject them to incessant modifica- 
 tions. He is a field of his own experiments. 
 Animals undergo experiments, but do not 
 institute them. The fate of their instinct 
 can be handled by man, the experimenter ; 
 
PREFACE. 
 
 but it continues to be instinct however newly 
 it is shaped. 
 
 You never speak of animal love or loves 
 except in metaphor : it is common to speak 
 of them as "nature." With no shock to 
 exactness you speak of human love and 
 loves both good and evil. Self-love is 
 a fundamental heading. And when you 
 consider human loves or determinations 
 of liking, books are from them and about 
 them, but cannot contain them. Genera, 
 species, single specimens of affection, all 
 these sizes englobed in human nature, what 
 a world, what an abyss, what a record it is ! 
 Palaeontology and Zoology shrink into no- 
 thing before it. 
 
 Now to come nearer to this heart, will, 
 love, choice of good or suminum bonum, 
 though in the briefest abstract. First note 
 ambition, self - management, in whatever 
 degree, whether only to be and exist, or 
 
PREFACE. 
 
 to rule. Then marriage-love, love of our 
 children, love of home and its preservation, 
 love of society and of our place in it ; of 
 maintaining that place or improving it. 
 Friendship and sympathy with our friends. 
 Love of things intellectual, of art, culture, 
 science. By God's mercy possible love to 
 God and love to man. And these loves, 
 each of masterful capacity, subordinate to the 
 best and highest of them, or not subordinate. 
 And this manifold life, — "the love is the 
 life," — working ever onwards, and repre- 
 sented in the body of the heart, in its 
 channels and currents. These latter at last 
 become the works and ways of it. Now then 
 think of the heart as a swarming city of man- 
 kind, and you will better realize what your 
 heart carries. In that metropolis of interests 
 your good ambition, indispensable for large 
 uses, leads down fountains of healing waters 
 into noble service : your base selfhood 
 
PREFACE. xi 
 
 pillages the settled state for the palace of 
 your lusts, and makes it the example of a 
 general pollution and a profane dominion. 
 The obedient flesh hardens or softens accord- 
 to opposite loves ; it becomes heart of flesh, 
 or heart of stone. In less cardinal ways 
 your resolves, good or evil, are represented 
 in ramparts of flesh, and in blood that stands 
 its ground and does defiance and faces 
 reverse ; your weak compliances in wavering 
 blood and trembling caverns of heart. Wild 
 generosity, too, lives here, and drains its 
 sanguine purses ; and avarice starves its own 
 flesh, and kills its blood in grasping it. One 
 love balances itself against another, and the 
 remainder is then in force. But always you 
 have commands firmamental above ; and 
 desperate fortunes below in their chambers 
 of imagery. In short, the virtues and vices 
 as tendencies, and then as wills, and then as 
 additions to inherited nature, and then as 
 
PREFACE. 
 
 bequests to children, are present and repre- 
 sented in your heart. 
 
 By some knowledge of the anatomical 
 heart, and a belief in the divine Science of 
 Correspondences, Psychology can now take 
 you by the hand, and lead you in the bosom 
 of the mind to a temple of heart, the building 
 of the Divinity for Himself to dwell in; to 
 catacombs of heart, heathen and Christian, the 
 ghostly resorts of a line of ancestral natures ; 
 and into the present arena where the wrestle 
 and race of your day goes on. Knowledges 
 for use lie in following the daylight first, and 
 then the torchlight of Psychology, into these 
 arcane places, most mysterious where the 
 light is strongest. The Psychology or Soul- 
 science with the Anatomy or Form-science, 
 is in one sense, Nosce teipswn, know thyself 
 Through commissioned Swedenborg a scien- 
 tific equivalent is added to self-knowledge, 
 and holds up our nature's central mirror for 
 
PREFACE. 
 
 a new Confessio Amantis or Lover's Confes- 
 sional. In some future age It will be known 
 what a help to spiritual Insight Is given in 
 the position, that "the heart corresponds 
 to the love and the lungs to the under- 
 standing." 
 
 Febrtiary i8, 1890. 
 
CONTENTS. 
 
 PAGE 
 
 I. Physiology and Psychology, . . . i 
 II. The Lungs — 
 
 General Remarks on the Pulmonary Circulation, . 24 
 
 The Breathing Lungs and the Beating Heart, . . 28 
 
 Attractive Freedom a Foundation in the Body, . 30 
 
 The Bronchial Vessels before and after Birth, . . ^3 
 
 The Mission of the Lungs, ..... 41 
 
 The Passage to Psychology, ..... 43 
 
 The Will and the Understanding, .... 46 
 
 The Mental Side of the Correspondence, . . 68 
 
 The Separation of the Intellect from the Will, . 74 
 
 Endowments from the Separation, .... 76 
 
 Further Bronchial and Pulmonary Considerations, . 79 
 
 A Question from the Spiritual Side, ... 82 
 
 More about the New Will in the t\v 
 Some Terms explained, . 
 The Doctrine of the Human Body, 
 Old-World Psychology, . 
 Weighing and Pondering, 
 
 o Organisms, . 84 
 88 
 
 94 
 108 
 
 113 
 
CONTENTS. 
 
 III. The Heart— 
 
 Centrals for the Centres, ..... 
 The Coronary Vessels of the Heart, 
 Representation, ...... 
 
 The Mental Heart, 
 
 The Circulation of the Heart and the Coronaries 
 
 their Correspondences, .... 
 
 Relations of the Brain before and after Birth, . 
 Swedenborg on the Coronary Vessels of the Heart, 
 
 The Veins, 
 
 Psychology of the Veins, 
 
 The Capillaries and the Vasa Vasorum 
 
 Nutrition, ..... 
 
 How the Organs feed, 
 
 Arrested Physiology, 
 
 125 
 
 130 
 138 
 147 
 
 163 
 168 
 172 
 1 86 
 200 
 203 
 209 
 213 
 215 
 
 IV. Psychological Notes — 
 
 Revealed Psychology, .... 
 
 A Word from Greek Philosophy — Clinamen, 
 
 Matter and Life, .... 
 
 A Door to Psychological Chemistry, 
 
 The Vital Principle, 
 
 The Elevation of Faculties, 
 
 Psychical Epochs, .... 
 
 The Word in its Epochs, 
 
 Postscript, 315 
 
 222 
 238 
 246 
 256 
 262 
 268 
 271 
 299 
 
THE SOUL IS FORM AND DOTH 
 THE BODY MAKE. 
 
 I. 
 
 Physiology and Psychology. 
 
 I. A childhood with no expectations 
 stands at the beginning of many departments 
 of experience and knowledge. The man who 
 firsttasted animal food was a man of a tentative 
 and curious ijenius, but little foresaw the vast 
 creation of flocks and herds with which the 
 appetites of his followers would cover the 
 plains. He who first opened and peered into 
 the dead body was of an audacious curiosity, 
 and had no forecast of the sciences that 
 would issue from his inquisitiveness. The 
 
 A 
 
2 PHYSIOLOGY AND PSYCHOLOGY. 
 
 Special origin of anatomy and physiology is 
 unknown ; and it is uncertain when these 
 branches as sciences were introduced to 
 medicine. The healin^r art no doubt lono^ 
 preceded them, and still subsists in rude 
 races without any reference to diseased parts 
 or functions. Herbalism, magic, astrology, 
 and incantations are general Allheals which 
 do not look towards science. 
 
 2. But as medicine grew, and emerged 
 from what it now considers as the supersti- 
 tious epoch, anatomy and physiology became 
 more serious studies, the impetus of cure as a 
 purpose was added to them, and the earnest 
 dissection of the organism was inaugurated. 
 We may probably credit physicians and 
 surgeons with being the originators of ana- 
 tomical science properly so called. They 
 need not have been devoted practitioners of 
 medicine, for the science they pursued was 
 fascinating enough for its own sake to be a 
 
PHYSIOLOGY AND PSYCHOLOGY. 3 
 
 life-occupation. Yet because of their alliarice 
 with medicine we may say that in early times, 
 as now, anatomy and physiology were and 
 are in their medical era. 
 
 3. Contemporaneously with this, they have 
 become greater and more general sciences, 
 prosecuted as knowledge on their own 
 account. Their leading experts would not 
 be content to tie them down to the use and 
 service of the sick man. Medicine and 
 Surgery want but a small part of their 
 voluminous and ever-Increasing informations. 
 Regional divisions, big organs, leading func- 
 tions, the skin and the senses, and the 
 skeleton, are essential to be known for 
 practice. These obvious parts of man, and 
 common sense conversant with them, are the 
 assistants of healing. The question might 
 some day arise, if any one were so perverse 
 as to put it, Whether medicine with Its great 
 modern learning, — the best and most success- 
 
4 PHYSIOLOG V AND PS YCHOLOG Y. 
 
 ful medicine, — makes actual use of much 
 more than this modicum of anatomy and 
 physiology ? And furthermore, whether the 
 conscious prepossession of these sciences 
 unlimited, does not squander practice over 
 an alien field, and divert from effect the 
 simplest strokes of healing ? 
 
 4. At all events we are now in a physio- 
 logical epoch beyond the medical era, and 
 the leaders have in view other objects than 
 the treatment of disease, or even than the 
 extension of surgery. The medical monopoly 
 of physiology as connected with these arts is 
 at an end. 
 
 5. From the first, or say from Aristotle, 
 still himself a physician, anatomy and 
 physiology have been " steeped " in one or 
 all of the current philosophies. They are, 
 as we have endeavoured to show, the con- 
 tinents and lower limits of all philosophy ; 
 the body, which is their subject, basing and 
 
PHVSIOLOG V AND PS YCHOLOG V. 5 
 
 containing the mind, and, with this inhabitant, 
 being the natural man. 
 
 6. Together with the medical era there is 
 therefore the philosophical era of anatomy 
 and physiology. This Is diverse according 
 to the rule of the philosophy. We may 
 believe in the living body, In all that the 
 senses reveal to the anatomist, as the whole 
 account of the personality ; and fully admit- 
 ting the mind in discourse, regard it also 
 as a function of the body, and as having 
 no existence separate from the matter of the 
 brain. Broadly, then, you have materialistic 
 physiology. 
 
 7. In the process of this, atheistic 
 physiology, with a corner of pantheism for 
 the prudent, arises with time and season. It 
 is always waiting to come, and is a hungry 
 form. Unlike practical medicine in having 
 small requirements of knowledge of anatomy, 
 atheistic physiology demands to register for 
 
6 PH YSIOLOG Y AND PS YCHOLOG Y. 
 
 its account and cause the whole body of 
 visible and ponderable man ; to know him 
 from his seed to his stature. It dare not 
 leave any of him out, lest other claims to 
 possession should be pleaded. In at length 
 finding out all, it can at last attain the 
 crowning right of negation ; and declare 
 authoritatively what is not, and veto pre- 
 sumed nonentities when they are incontin- 
 ently pleaded. This is a proud throne, and 
 boundless knowledge is the only legitimate 
 kingdom and circumstance of it. We owe it 
 something in science, for hard labour seven 
 days a week is its royal doom. Its mind is 
 *' the supreme being " of the mental order. 
 
 8. Theism also is an old philosophy. But 
 because its god, though helpful to many 
 minds in the past and the present, is an 
 unknown quantity and quality, it has no 
 physiology special to it except from the 
 suggestion, that the wonderful design of the 
 
PHYSIOLOGY AND PSYCHOLOGY. 7 
 
 body must imply a wise designer and creator. 
 Such true common perception, however 
 helpful to the pious theist in common with 
 the Christian, points not otherwise organi- 
 cally than that superhuman contrivance is 
 demonstrated in the body. This fact, so far 
 as it goes, — and the shortcomings and evils 
 of human constitutions limit it for critical 
 minds, — is a dictate of common sense, and 
 not an instrument of physiological research, 
 still less of psychological intuition. To mere 
 science the god of the factory of the human 
 machine is an arbitrary designer, and might 
 have made it otherwise. The history of 
 pious literature shows that the argument 
 from design, Paley's argument, has not 
 initiated science, has not added light to 
 theology, and has not been impressive 
 against atheism, or prosperous to religion. 
 Granting design, which we must do, we 
 may say that theistic physiology is, as a 
 
8 PHYSIOLOGY AND PSYCHOLOGY. 
 
 separate branch, a germ that can have no 
 development, because the designer is a 
 varying creature of thelstic faith, unrevealed 
 excepting to piety ; and such piety has no 
 commerce with science. Whatever detailed 
 physiology arose in early ages was Indepen- 
 dent o£ theism. 
 
 9. On the other hand, a real God, a 
 Divine Man, has Inevitably a divine physi- 
 ology, and all organic forms and natures 
 are derivations from it or shadows of it. A 
 divine neiitriun, a divine It,^ is, according to 
 the deo^ree of culture, either a stock or a stone, 
 or a formless will, or total Impersonal nature, 
 of which physiology knows nothing. From 
 non - physlologlcals physiology can never 
 come, any more than love except from love, 
 
 ^ " The Hindu eagerly tells you that he believes in the Supreme 
 — the one only God, as you do. But he speaks of the Supreme, 
 not as He, but It ; as an impersonal unconscious energy, a 
 characterless self." — Dr. Pope in The Missionary Field, October 
 i88q. 
 
PHYSIOLOG Y AND PS YCHOLOGY. 9 
 
 or wisdom except from wisdom. How It 
 should ever be called He by our good theists 
 is explained by the mercy of God, who 
 breaks men's logic when for their sakes it is 
 good that it be broken. 
 
 '• Deep in unfathomable mines 
 Of never-failing skill, 
 He treasures up His bright designs, 
 And works His sovereign will." 
 
 10. We now come directly to Psychology. 
 Some survival of its Most Ancient and 
 Ancient perceptive and then intellectual 
 intuitions and knowledges, is preserved in 
 classic literature, as we see in John Gower's 
 transcript of the Aristotelian teachings. But 
 this goes no higher than to the inhabita- 
 tion of man's passions in specific organs of 
 the body. To Epicurus, and his disciple 
 Lucretius, the brain is an uninhabited district. 
 Neither do the passions inhabit structurally 
 
lo PH YSIOLOG Y A XD PS YCHOLOG Y. 
 
 or conveniently because there is no perception 
 of the correspondence between the mind-man 
 and the body-man. Psychology, therefore, 
 as a Word about a soul, in the sense in which 
 we now can use it, has no place as yet in 
 this series of investigations concerning the 
 body. The reason is, that no one knows 
 anything about the soul as a reality com- 
 mensurate with the body ; and when this 
 is the case, in point of science, the soul is 
 a word, and the body a substantial reality. 
 Now no undefinable word, no word labelling 
 the unknown, can represent to the intellect 
 anything that can influence a corporal being 
 bodily, still less organically. A knowledge 
 of the soul is necessary to enable us to 
 perceive any relations that the body can have 
 with it. Relations of analogy even require 
 this, for similes cannot run between two 
 things in which the one is all of outline and 
 the other is shapeless. Christians do indeed 
 
PHYSIOLOGY AND PSYCHOLOGY. 1 1 
 
 believe in the soul, but the matter here 
 concerns science, and co-real knowledge of 
 soul and body is implied in knowledge of 
 their intercourse. 
 
 11. The scientific world has not then 
 at present attained to any psychological 
 physiology, 
 
 12. We have thus proceeded, we can- 
 not say, ascended, from the medical and 
 utilitarian or professional physiology, to 
 the philosophical physiology, which places 
 knowledge, science, penetration into nature, 
 thus mental culture and development, before 
 healing. The advanced schools of vivisection 
 and naturalism boast that knowing is their 
 high aim and end, and that use, and service 
 to man otherwise, is a secondary if not 
 a spurious consideration. They are so far 
 right, that their unlimited parts consist of 
 " useless scientifics " which concern only their 
 own academic interests. 
 
12 PHYSIOLOGY AND PSYCHOLOGY. 
 
 13. What remains ? By the consent of all 
 schools, and especially of the materialist and 
 atheist school, Freedom remains for the sake 
 of modus vivendi. On its area, consecrated 
 by martyrs of all kinds and creeds, by Servetus 
 and Galileo and Giordano Bruno and many 
 others, we may dare to say that Theological 
 Physiology remains, and can stand up without 
 shame or fear in our world of great permis- 
 sions. Swedenborg was commissioned to 
 bring it into the world. And through his 
 agency Psychological Physiology is definitely 
 founded on an even or equated knowledge 
 of the body and the soul : the soul being 
 a complete and in nowise a disembodied 
 man within the known embodied man, and 
 having therefore a superiorly substantial or 
 spiritual physiology. 
 
 14. Such things are a Revelation: in this 
 case to the rational mind of a man, and 
 through him to the whole climate of human 
 
- PH YSIOLOG V AND PS YCHOLOG Y. 1 3 
 
 rationality. One man with an age girt about 
 him, and a spiritual world inspiring him, 
 begins everything. So Plato began his 
 work, and so Newton his. So also Sweden- 
 borg began his. He was then taken up for 
 a higher knowledge and use to man, indis- 
 pensable to the rounding and perpetuation 
 of the lower knowledge and use, and he was 
 instructed specifically on the superior plane by 
 the Lord. Not Knowledge for its own sake, 
 but Use, service to man, usefulness, was his 
 only sublimity, his only poetry, the keynote 
 of the august and immeasurable spirit of his 
 science. Practical good shut up the abyss 
 which had swallowed so many ages. His 
 reason, his rational mind, thus made initiative 
 as one mind at first, was still the limitaneous 
 field of the divine Instruction. Rational is 
 its name for ever. ''Nunc licet intrare in- 
 tellectualiter in mysieria fidei!' Now may 
 we enter intellectually into the mysteries of 
 
14 PHYSIOLOGY AND PSYCHOLOGY. 
 
 faith. Thus theology has become a reason- 
 able field of knowledge, and Faith is perceived 
 holy Truth. The boundary of the knowledge 
 for each man is the regeneration of the daily 
 life, for this is the condition of letting down 
 and drawing up at the well of the living 
 waters. Upon new ages of love and its life 
 hang therefore the progress and continuance 
 of the higher and highest sciences. They 
 descend from heaven into minds heeding of 
 heaven. Angels they are, but only ministers 
 to practical good. 
 
 15. In the descending series, from a 
 rational theology, from one God-Man in one 
 Person, Christ the Lord, Psychology is born, 
 and it will be the parent of a radiant physi- 
 ology. What such knowledge can be is too 
 wonderful for us. It will, however, as now, 
 be human first, though attended by Creation. 
 It will be organic, as every man and woman 
 is an indivisible organ (Atomos). It will be 
 
PHYSIOLOGY AND PSYCHOLOGY. 15 
 
 limited without by the tenderness and loyahy 
 of reason, so as to be boundless within. 
 And it will serve True Christian Religion as 
 a divinely Instructed handmaid. 
 
 16. This is written in Genesis. God made 
 man in the Image and Likeness of God. 
 He breathed Into his nostrils the breath of 
 lives, and man became a living soul. A 
 living soul according to the image and like- 
 ness of the Maker! Here is theological 
 psychology in its origin : God - Man and 
 Adam - man. Not unknown either term, 
 because Revelation makes both terms known. 
 The archetype is given to holy knowledge 
 in the Image, and the image in the Archetype. 
 Man Is the finite human form because God 
 Is the Infinite human form. His creation Is 
 the descent of the Infinite humanity into the 
 finite organism ; no arbitrary creation which 
 could be otherwise, but the Influx of the 
 divine Man and Father into the accom- 
 
i6 PHYSIOLOGY AND PSYCHOLOGY. 
 
 modated correspondent human. The Father, 
 God, in His form can have no other child 
 than man in his form ; Man, His image and 
 hkeness. 
 
 1 7. There is therefore a divine Physiology 
 or Psychology, — call it by either name, — 
 from the love of God to man, and from 
 the likeness of man to God. By the latter 
 condition, man, the image, if he will, can 
 imagine and image God, and man, the like- 
 ness, can be like, that is, can love God. 
 
 18. This divine or theological psychology 
 is essentially doctrinal, for unless there be 
 true or rational doctrines concerning God, 
 nothing of Him is known, and it is in the 
 knowledge of God that He can be correlated 
 to His image and likeness, Man, and in 
 this be the revealed subject of a theological 
 psychology. 
 
 19. In the same way there is an image- 
 and - likeness psychology in man himself; 
 
PH YSIOLOG V AND PS YCHOLOG Y. 1 7 
 
 for the soul is the archetype of the body, as 
 God is the archetype of the soul. It builds 
 the body, image-wise and likeness-wise, and 
 similars flow into similars when it lives and 
 loves and works in the shapes which are 
 its children and children's children. Corre- 
 spondence is the name and sanction between 
 all the lineages of the patriarchate in all its 
 tribes, and in all their places in the temple. 
 All are images and likenesses, and not other- 
 wise legitimate creations. 
 
 20. Our little science of physiology, stand- 
 ing like the Israelites under Sinai at the base 
 of the mountain of these correspondences, 
 awaits its commanding Soul from the new 
 psychology, and its life from the Divine 
 Humanity in its now Rational Annunciation. 
 
 21. There is besides an incorporation and 
 physiology of humanity attested since the 
 earliest times. Heads have always been in 
 name and fact. In all nations, kingdoms and 
 
i8 PHYSIOLOG V AND PSYCHOLOG V. 
 
 bodies of men, in all houses, there are both 
 heads and hearts, which are in the offices of 
 ruling conjointly by whatever wisdom and 
 love is alive in their ages or generations. If 
 there are heads and hearts, there are also 
 humanitary senses ; hands and feet ; in short, 
 all the organs on a social, national and Integral 
 scale that belong m minhnis to the private 
 man. There is the social body, the body 
 politic, and the like. All societies for 
 whatever object banded are bodies of men. 
 Each society is one greater man. There is 
 therefore a greatest man, more or less con- 
 sistently organic according to his virtue, as 
 the reason and rule of the creation and 
 existence of every planet. The existence of 
 reacting individuals, houses, societies, nations, 
 can give rise to nothing but the organization 
 of the individuals ; and every individual is a 
 human form. So all humanity Is no promis- 
 cuous mankind, but a Man of men ; a human 
 
PHYSIOLOG Y AND PSYCHOLOG Y. 19 
 
 form. This is a necessary fact of thought, 
 and not an accidental metaphor in language. 
 History is the unconscious exponent of it, 
 and lives within it. 
 
 22. The home and pressure of this World- 
 Man ; this human form communicated and 
 lent to our universal and general corporeal 
 estate, without which pressure its warring 
 sections would not cohere, is in the heavens 
 and in the spiritual w^orld. Heaven is 
 Maximus Homo, the Greatest Man, — Man 
 gathered up from all ages and worlds in his 
 grandest Humanity. And so it is that all in 
 heaven, and all who are preparing for their 
 use in heaven, are in some province of the 
 Greatest Man. They are functions or Uses, 
 loving men or working men according to the 
 organs in which they live and work. They 
 are angels of the head, or of the heart, or the 
 lungs, or the bones, or the hands, or the feet, 
 or of some of the other parts, or organs. 
 
20 PHYSIOLOG V AND PS YCHOLOG V. 
 
 They serve, by divine Providence, the men 
 and women here who are in their own Images 
 and likenesses, and who die out of the dead- 
 ness of the body into the life of the spirit ; 
 claiming them for the organs to which they 
 will belong. For the whole natural world is 
 the stomach which by the first digestion of 
 death feeds the heavenly appetite of the 
 immense other life with new associates. 
 There is therefore a further physiology here : 
 the physiology or truly the psychology of 
 the spiritual body called humanity. It 
 subsists from the fact that God from the 
 origin is a Man, builds His heaven in His 
 image and likeness, and operates all creation 
 from His own Manhood. Sw'edenborof has 
 been permitted to open this Pneumatology 
 also, — this doctrine of spirits, — In his A7'cana 
 Ccelestia, and has treated of the character- 
 istics of those who are in the various organic 
 provinces of the priesthood and royalty above. 
 
PHYSIOLOGY AND PSYCHOLOGY 
 
 But also of those who exist as the disorders 
 and malformations opposed to the divine 
 form and uses of the organs. 
 
 23. But what Is the first Soul, the Psyche ? 
 It Is the inmost degree in every man precedent 
 to his creation ; for it Is the Lord's abode 
 with him ; It Is holy, unassailable, and eternal ; 
 a human divine projection. It maybe called 
 by eminence the soul of the soul. The finite 
 possible man consists of three degrees below 
 it. These follow In order, and a large com- 
 mon sense, or as the word may be, good 
 sense, can comprehend their name and 
 distribution. First, there is a celestial degree, 
 Involving love with its wisdom as supreme 
 and all - determinant. Second, there Is a 
 spiritual degree, involving intellect and its 
 conscience as absolute and commanding. 
 Third, there Is a natural degree containing 
 both the former degrees, the obedience and 
 obseqiiiuni of both ; receiving their love and 
 
22 PHYSIOLOG V AND PS YCHOLOG Y. 
 
 intelligence not in their essences but in their 
 external representations. Man is born into 
 the worldly natural degree, a lower plane 
 still, a spirit clothed upon with matter, space 
 and time. According to his life here, and 
 the character which that life makes him, he 
 comes after death, by a shorter or longer 
 way, into the degree which he has opened 
 internally by his career in this world ; by " the 
 deeds done in the body." If he comes finally 
 into the natural degfree, the others are closed 
 to him, and he knows them only represent- 
 atively, but not as they are in themselves. 
 If he comes into the spiritual degree, the 
 celestial remains above and beyond him. In 
 whatever degree he lives, it is filled to his 
 utmost capacity of bearing with the happiness 
 of heaven. But if his life is of confirmed 
 evil or selfishness, only the natural sensuality 
 of him is left, and he is inverted, with the 
 lowest ends in rule, and the hio^hest in 
 
PHYSIOLOG V AND PS YCHOLOG V. 23 
 
 subjection. A small epitome of our Psy- 
 chology. 
 
 24. We complete the golden words of 
 Edmund Spenser in his Hymne in honour of 
 Beautie : — 
 
 " So every Spirit as it is most pure, 
 And hath in it the more of heavenly light. 
 So it the fairer body doih procure 
 To habit in, and it more fairly dight 
 With cherefuU grace, and amiable sight 
 For of the Soul the body form doth take ; 
 For soul is form and doth the body make." 
 
II. 
 
 The Lungs. 
 
 General Remarks on the Pulmonary 
 Circulation. 
 
 25. In translating Swedenborg's wonderful 
 Work, Angelic Wisdom conce^ming the Divi7ie 
 Love, and concerning the Divine Wisdom, I 
 longed to enjoy rational insight of his doctrine 
 that the bronchial arteries and veins give 
 the lungs the faculty of respiratory motion, 
 and enable them herein to be separate 
 from, or non-synchronous with, the pulsatory 
 motions of the heart. If we accept the 
 doctrine, a physiological arcamtm lies here. 
 Perhaps the above formula is not incom- 
 patible with the current scientific account. 
 According to the latter, the pulmonary 
 
THE LUNGS, 25 
 
 arteries and veins when opened at birth 
 pass the blood through the lungs from the 
 right ventricle of the heart to its left auricle, 
 in order to its purification and aeration in 
 the capillaries of the vesicular lungs, and to 
 its conversion there from venous into arterial 
 blood, which is then served out to the whole 
 system by the left ventricle through the 
 aorta. The account of the bronchial arteries 
 and veins is, that they are the nutrient vessels 
 of the lungs, maintain their tissues, and 
 supply them with blood - life. May we not 
 already say, give them individuality ? But 
 with regard to nutrition as a life-function 
 there will be more to remark by and bye. 
 
 26. If the whole of the arterial blood of 
 the body in its newness of life from purifica- 
 tion and aeration exists in quick successions 
 in the rete mirabile of the lung-vesicles, that 
 blood, which under the auspices of the brains 
 nourishes every other organ in the body, 
 
26 THE LUNGS, 
 
 should nourish the lungs themselves a 
 fortiori and even a priori. Why should it 
 not ? It has not indeed passed through the 
 left heart, and received its innervation, and 
 may therefore be called prae-cardiac ; yet for 
 the lungs it is arterial blood. A reason 
 against its nourishing the lungs is found in 
 the bronchial arteries, small rills of blood 
 also in the lungs, and which want a function, 
 and the nutrition of these organs is assigned 
 to them. In the embryonic state they not 
 only nourish but also lay down and so to 
 speak construct the lungs, but in that state 
 the tides of the heart are not supplied to the 
 latter. If they ramify through the bronchia, 
 they no doubt are feeders to the lungs, but 
 not structurally or wholly in the presence of 
 the wealth of the finest and prior blood 
 supplied from the inmost by the pulmonary 
 circulation. Their office in this respect to 
 the substance and mass of the lunes be- 
 
THE LUNGS. 27 
 
 comes external and secondary after birth, 
 as the blood they supply, coming not from 
 the pulmonary depths but from the aorta 
 or one of its arteries, is secondary and 
 external. 
 
 27. If then the lungs are bodily supported 
 and nourished by the capillaries of the pul- 
 monary circulation, are there not two ends 
 accomplished, two things brought about, in 
 the fact that two such different orders of 
 vessels are at work in the case ? The blood- 
 river of the entire man, body and head, is 
 poured through the pulmonary vessels ; 
 a streamlet from the aorta, through the 
 bronchial arteries, goes to the bronchia. Is 
 there a function besides bodily nutrition 
 signalized by this latter income of circula- 
 tion ? Observe that the stress and burden 
 of forming and building the lungs is now 
 taken from these little arteries, that they 
 are inhabitants of these organs, and not now 
 
28 THE LUNGS. 
 
 their architects, and that thus they are per- 
 haps disengaged for new equivalent uses. 
 
 The Breathmg Lungs and the Beating 
 Heart. 
 
 28. Watching from its banks the above 
 river from the heart to the heart, we might 
 imagine that the lungs which seem in the 
 force of it, would be carried thereby Into 
 Its successive waves of motion ; that pulsa- 
 tion would reign, and the heart be all In 
 all. Were this the case, the body would 
 live and not the mind ; for the existence 
 of the mind, conscious and unconscious, de- 
 pends In the lower resort upon the breath 
 of the lungs. Thought, as we may instantly 
 observe, follows It, or rather precedes it, 
 and In waking and In dreaming Is equated 
 or corresponds to it. In profound sleep, as 
 in profound thought, the breath meditates 
 
THE LUNGS. 29 
 
 and hovers over the subjacent man. Anima, 
 Animus, Spiritus, the breath of Life, are 
 expressions of these facts. 
 
 29. May we seek for the rationale of this 
 independent movement of the lungs ? Every- 
 thing is an effect of causes, and causes in 
 nature are reasons to the mind. Reasons, 
 however, do not create things given in 
 creation, but perceive and explain them. 
 
 30. In the first place, the brain lives after 
 birth above the expanded lungs, and is a head 
 also over the heart. In the brain there is a 
 spirit which carries the mind, and that spirit 
 breathes, or as Swedenborg says in his 
 psychology, ''animates." The lungs do not 
 animate, but are animated by the brains, and 
 so respire. The brain mentalizes the lungs, 
 and therewith the entire body, both sleeping 
 and waking. This would be impossible if 
 the bolt and body of the blood coerced them 
 to pulsate instead of to respire ; then there 
 
30 THE LUNGS. 
 
 would be blows and not breaths ; not even 
 impulses, but physical impulsions. The 
 respiratory motion environing the pulsatory 
 is necessary before understanding can equate 
 with lung, and descend by influx into it. 
 Are the bronchial arteries and veins the 
 occasion taken by the brain of making room 
 for the lungs in their bill of rights, and 
 makine their first breath a declaration of 
 their motory difference from, and Indepen- 
 dence of, the heart 1 
 
 Attractive Freedom a Foundation in 
 the Body. 
 
 31. It is a physiological and psychological 
 law laid down by Swedenborg, that from 
 the mind, and then from the two brains, and 
 from the lungs, every organ has the power 
 of attracting out of the general circulation 
 the quality and quantity of blood which it 
 
THE LUNGS. 31 
 
 requires for Its tissues and functions. So 
 there is no inordinate delivery of any drop 
 or kind of It by the stroke of the heart into 
 the intimate room of any viscus or organ. 
 All is drawn in most specifically by command 
 of the brains and the lungs through the 
 various forms of the organs. Each form 
 breathes the blood In from its circumferences 
 to Its centres. The form is determinant of 
 the motion and the stream. So organic 
 attraction reigns, and organic freewill para- 
 mount in the attraction. The great common 
 blood of the heart may be likened to a sea 
 whose shores are the boundaries of the 
 organs. In its waves are invisible ships, 
 freighted and chartered, bound each to a 
 port in a special organ, and the cargo 
 expected, and unloaded, for that organ alone. 
 The Captain and Crew of these are from the 
 brains and sympathetic nerves ; for their life 
 is In the blood also, and governs in It as well 
 
32 THE LUNGS. 
 
 as in the organs. This life in the blood is 
 a compliance with orders reaching from port 
 to port. Furthermore, the ocean and the 
 ships are one, only differentiated by the 
 nearness of the vessels to the harbours : 
 every billow as it draws to its destination is 
 a manned ship for some organ haven. So 
 this blood of man, 7Jiar lidha, Is not mare 
 navigerum, but mm^e naviurn, not ''sea with 
 ships on it," but '' sea of ships." 
 
 32. This law Is typically illustrated In the 
 lungs in their discriminated liberties. They 
 receive perforce all the blood of the system, 
 and then pass it through their inquisition, 
 which becomes more and more severe and 
 liberal to the inmost judgments or vesicles. 
 But being the great bodily attractors and 
 tractors of all, their traction and attraction 
 are different in each lobe, lobule, cluster of 
 vesicles, and single vesicle. Each globule 
 of impure blood is therefore scrutinized 
 
THE LUNGS. 
 
 33 
 
 individually or atomically at last, and purged 
 into the air from its minutest habits and 
 secrets in the infinitesimal dock that belongs 
 to it. So that though the lungs receive the 
 blood natively from the propulsion of the 
 heart, they take it over at once into their 
 own custody, and command and more and 
 more exactly rule the pulmonizing distribu- 
 tion and doom of it. But beine thus at 
 length arterial blood, and passed from night 
 into morning, it is again socialized into little 
 streams, these into larger, and so on until 
 it forms the great disemboguements of the 
 pulmonary veins, which empty themselves 
 into the left auricle, and are great arteries 
 from the lungs. 
 
 The Bronchial Vessels before and after 
 Birth. 
 
 33. Before birth the foetal lungs, unopened 
 
 to the air, were moved by the strokes of the 
 
 c 
 
34 THE LUNGS. 
 
 bronchial arteries as masons surrounding 
 and bulldlnof them. The whole blood of the 
 heart passed through channels internal to 
 itself. The nervous system and the brain 
 commanded this result. In other words, the 
 animations or life- movements of the two 
 brains consented to, or were consentaneous 
 with, the movements of the heart, and with 
 the Inaction of the lungs. After birth these 
 animations consent to, or are consentaneous 
 with, the movements of the lungs. What is 
 the bridge which connects this new state 
 with a new function or use of the bronchial 
 arteries and veins ? 
 
 34. It lies in the end for which the fore- 
 sight of the brains governed the bronchial 
 arteries to make the lungs as forms for 
 future respiration. Those arteries nursed 
 and brought up the lungs for the functions 
 that were to arise from their constitutional 
 forms. The lungs were made in order to 
 
THE LUNGS. 
 
 35 
 
 breathe, — to respire. The heart was not 
 informed of this, but a messenofer from the 
 heart was privily commissioned by the brains 
 to execute it. Now the bronchial vessels 
 are comparatively remote from the heart, 
 and Its force is minimized or lessened in 
 their channels. They furnish the lungs with 
 a small peculium of blood which is their own 
 property, and which they can dispose almost 
 in their own way. Here perhaps is the 
 foundation of a freedom which begins breath, 
 which begins the voice of the lunofs, which 
 is their constitution of liberty. 
 
 35. The air of freedom, the free air, leave 
 to breathe, are words that the lungs have 
 coined In the social, political, moral, and 
 spiritual mints. They are true tokens. No 
 senate disowns them. 
 
 36. This mode of supply of matter to 
 spirit Is a rule In our form and organization. 
 Everywhere matter, uncapped, and some- 
 
36 THE LUNGS. 
 
 times uncoated, has to go in at a side door, 
 or a kitchen - door, to be admitted to its 
 business of mere necessary clothing and 
 supply. The bronchial arteries come off at 
 angles, which breaks their stroke. The 
 carotid arteries twist and curve, and lay 
 aside their coats, in the rocky spirals that 
 let them to the brain. The aorta by its 
 arch moderates the heart-force for the whole 
 body. Its first great rami, the arterise 
 innominatse, the subclavians, the carotids, 
 and the rest, are all modulations and diver- 
 sions of the strong current. The lateral 
 branches further down are in the same 
 concession. Each is equated to the freedom 
 of the organ which calls for the blood : every 
 angle and clause of each is a stern prudence 
 and stopcock of supply. The straitest rail- 
 road of the arterial blood is for the limbs 
 and voluntary muscles, where the will is in 
 its rights for great demand of heart-force 
 
THE LUNGS. yf 
 
 and proper action. Were it unhindered 
 elsewhere, it would govern the Inside wheels 
 also, and they would be no better than its 
 arms and feet. But by soul - arrangement 
 they are wheels within wheels, a cherubic 
 protection. The Spirit of the living creature, 
 and the breath under the spirit, are in them. 
 
 37. Thus It may begin to seem that this 
 small blood-system of the bronchial arteries 
 and veins crlves to the luncrs as individual 
 organs distinct from the heart, though closely 
 united to it, a life of their own, in addition 
 to, and In separation from, the manifest life 
 which they draw from the heart. For if 
 they had not a life of their own, they could 
 neither be conjoined as they are to the heart, 
 nor enjoy any individual function. This 
 conclusion Is not adverse to the current 
 opinion of physiologists, that these bronchial 
 arteries and veins are the nutrient vessels of 
 the lungs. For this view implies that they 
 
38 THE LUNGS. 
 
 nourish the tissues for the sake of the func- 
 tions and movements and ends of the lungs, 
 all of which, — namely, attraction and recep- 
 tion of the blood, winnowing of it, purifying 
 it, transmitting it, absorbing special lung- 
 blood from it, — are contained in respiration : 
 of which thus these bronchial vessels are 
 the opportunity or immediate apparent cause. 
 To supply adequate agents with means to 
 a work Is to prosecute the work. This 
 nourishment also implies conservation of 
 spirit or identity. The bronchial arteries 
 which give the lungs a little sufficient property 
 of their very own, just enough for them to 
 keep and hold, are the foundation of a 
 suffrage or individuality throughout them 
 which makes of them a multiform free 
 province in the United Kingdom of the 
 body ; the contagion of which draws the 
 whole body into freedom. Think what a 
 free suffrage Is : a breathing elbow-room of 
 
THE LUNGS. 39 
 
 personality, a birth of it : at first an ignor- 
 ance, a babyism, a nothing, a privilege, a wish, 
 a vote, a voice : but in its lateness and in its 
 gathering a loud commonwealth. We are 
 forced to illustrate these little star-points, to 
 bring them to the megascope, and away from 
 the microscope ; and to see that to truer 
 knowledge they are worlds. 
 
 '^Z. May we say here en passant without 
 offence to a great body of earnest workers, 
 that Physiology at present belongs to the 
 heart, and not to the heart and the lungs 
 conjoined. The strokes of work are in- 
 cessant, the considerations that should accom- 
 pany them are fitful and asthmatic. In the 
 infinitesimal field where much of the work 
 lies, there is no breathing life of induction 
 and deduction. For nearly fifty years I have 
 pleaded with my brethren to look to the 
 doctrine of respiration as Swedenborg has 
 taught it, for it is the soul of physiological 
 
40 THE LUNGS. 
 
 physics, and the gate to psychology. It is 
 as easy to be seen, if you will, as breathing 
 is easy. The only difficulty is that it is not 
 near you, or far from you, but it is yourself. 
 But as teaching, as philosophy, it ultimately 
 imports that the movement of respiration 
 involves the performance of all function, and 
 the perpetual union of the will and the under- 
 standing in consciousness in the body. It is 
 not irrelevant to this that the primeval gift 
 of Life is represented thus : " And the Lord 
 God formed man, the dust of the ground, 
 and breathed into his nostrils the breath of 
 life ; and man became a living soul " (Gen. 
 ii. 7). I shall have to recur to this subject 
 in the following pages. It is sufficient here ' 
 to recommend my kind readers to study 
 the whole case in Svvedenbore's Animal 
 Kingdom, where it is written of in letters of 
 light. 
 
THE LUNGS. 41 
 
 The Mission of the Lungs. 
 
 39. Thus far we have seen that the bron- 
 chial vessels give the lungs the power of 
 working their own form and functions inde- 
 pendently in the known rhythm of respiration. 
 We have found that these vessels yield them 
 a peculiar blood not a part of the cardiac- 
 pulmonic circulation ; a restrained gift, as it 
 were scattered to them as birds are fed, in 
 handfuls from a distance ; so that they, the 
 lungs, can pick it up at leisure, or, in fact, 
 in freedom. They exercise a delicate act 
 of reception of this modicum coming in 
 widely different circumstances from those 
 in which the whole blood pours from the 
 heart through the lungs to the heart. Two 
 nutritions are here : one, of the lungs for their 
 circulatory service in the pulmonic circulation ; 
 the other from the bronchial circulation for 
 
42 THE LUNGS. 
 
 their respiration alone. As the former 
 involves the body through the heart, so the 
 latter Involves the body through the lungs. 
 For that freedom called breath Is com- 
 municated by a universal gear of ligaments, 
 membranes, muscles, fasciae, to the frame, 
 from the top of the head to the tips of the 
 toes, adown the neck, through the breast and 
 through the belly ; and pulls out the whole 
 elastic man Into expansion, and lets him go 
 into subsidence, with each Inspiration and 
 expiration. The bones and every tissue, 
 however unyielding, are drawn as far as they 
 can yield, or tides are made In their fluids. 
 Thus the fomenting of respiratory acts, the 
 nutrition of breathing, gives the whole of the 
 body and the parts a motion of freedom, and 
 so a power of selecting and administering 
 the blood-material which belongs to it, organ 
 by organ, as the nerves ruling In each case 
 require. This amounts to the further posi- 
 
THE LUNGS. 43 
 
 tion that this freedom is the corporeal 
 analogue of the intelligence which is in the 
 mind, which reiofns in the brain, and which 
 representatively mentalizes the lungs, so 
 that if you watch them breathe, they cast 
 ghost-shadows, or seem as doubles to be 
 thinking your thoughts with you. 
 
 The Passage to Psychology. 
 
 40. We seem now to have said enough 
 according to our insight to open and illus- 
 trate the above first doctrine of the Respiration 
 as a universal function in the body, and as 
 excited by, and seconding mental function. 
 This doctrine further considered paves the 
 way to the truth that the w^hole body is 
 animated with the similes of life which it 
 derives from its brains and from the mind 
 therein ; that it is nothing but an ordinate 
 continuation of mind let down for lower 
 
44 THE LUNGS. 
 
 services ; that Is, of will and understanding 
 In organic forms, In the chest and In the 
 abdomen ; forms In health unconscious for 
 us ; but In themselves conscious carriers of 
 mental principles and states. For we know 
 that In a perfectly healthy body each molecule 
 and organic and fluid unit keeps its place, 
 acts its part, and ministers its obedience, 
 better than nations, societies and families 
 and men and women know and do their 
 diUies ; better even than instinctive animals 
 know and manao^e their lives. The Inference 
 from the Imperfect head and mind which 
 preside, or do not preside, in each of us, Is, 
 that the form and frame of every created man 
 Is a mental thing ; that what is outside him 
 Is used mentally : In other words, that our 
 organism Is an agent, efficient through ends, 
 causes and effects, either by Its own intelli- 
 gence, or by an intelligence perpetually com- 
 municated and inglven by Spirit Itself and 
 
THE LUNGS. 45 
 
 supreme Intellect Itself. "The light of the 
 Body Is the Eye." Ergo, the eye lives all 
 through the body : the body is ocular : every 
 atom sees, or how could it work in our under- 
 world, in the mines of the flesh with no safety- 
 lamp ? The divine context proceeds, " If thine 
 eye be single, thy whole body shall be full 
 of light : " representing the spiritual-corporal 
 omnipresence of that mind here called the eye 
 — the omnipresence of its light, or of its dark- 
 ness. We pursue this subject further in our 
 section on a Doctrine for the Human Body. 
 
 41. [The principles which stand at the 
 head and be^innlnor of a series are continued 
 throughout it, but no other principles are so 
 continued. A tree involves ends, causes and 
 effects from the Divine as a man does. But 
 a tree has roots or seeds, not conscious brains. 
 Its structure and perpetual construction imply 
 a creative intellect caring for it, but not a 
 conscious intelligence in Itself in any part. 
 
46 THE LUNGS. 
 
 Beginning from an unconscious seed, it is 
 unconscious all through, from seed to seed. 
 Yet it is full of the representation of the 
 Supreme Intelligence. We write this lest it 
 should be inferred that the exhibition of mind 
 in consciousness can exist out of the series of 
 a conscious brain.] 
 
 The Will and the Understanding. 
 
 42. These preliminaries are suggested by 
 Swedenborg's doctrine of the office performed 
 by the bronchial vessels in the lungs, corre- 
 sponding as it does to a spiritual doctrine 
 holding on the mind, on the relation of the 
 understanding to the will. It is proper now 
 to give some extracts from his Divine Love 
 and Wisdom opening up the high corre- 
 spondences of the heart and the lungs. From 
 these also we may have better light on the 
 physiological doctrine. 
 
THE LUNGS. 47 
 
 43. The human " Will," observes Sweden- 
 borg, " is created and formed by the Lord in 
 man as a receptacle and habitation for His 
 Divine Love, and the Understandinsr for a 
 receptacle and habitation for His Divine 
 Wisdom. The will and the understandine 
 are in the brains, in the whole and in every 
 part of them, and thence in the body, in the 
 whole and in every part of it. There is a 
 correspondence of the will with the heart, and 
 of the understanding: w^ith the lunes. All 
 things of the mind are referrible to the will 
 and the understanding, and all things of the 
 body to the heart and the lungs. By the 
 correspondence of the will and the under- 
 standinor with the heart and the.luncrs, there 
 is a correspondence of all things of the mind 
 with all things of the body. Many arcana 
 concerning the will and the understanding 
 may be discovered through this correspond- 
 ence. The conjunction of the spirit with the 
 
48 THE LUNGS. 
 
 body Is by the correspondence of the will and 
 the understanding with the heart and the 
 lungs ; and disjunction through non-corre- 
 spondence." 
 
 44. "In the world It Is scarcely known 
 what the will is and what the love is, since 
 man Is not able to love, and by love to will 
 of himself, in the same manner as he Is able 
 to understand and to think as of himself. A 
 parallel case Is that he is not able from him- 
 self to Influence the heart to move In the 
 same manner as he is able from himself to 
 Influence the lungs to respire. Now, as It Is 
 scarcely known what the will and the love 
 are, and It Is known from sight and examina- 
 tion what the lungs and the heart are, there- 
 fore when it is recognised that these two pairs 
 of things correspond, and by correspondence 
 make one, many arcana concerning the will 
 and the understanding may be discovered 
 which cannot be detected otherwise." 
 
THE LUNGS. 49 
 
 45. A spiritual Algebra is for the first 
 time created here. The heart and the lunes 
 are known numbers or quantities ; the will 
 and the understanding are the x y z, the 
 unknown reals which are to be equated and 
 illustrated into known things, but on a higher 
 plane of heart and lungs, on which plane they 
 are the organs of the love and wisdom of the 
 man, and for him the receptacles and habita- 
 tions of the divine life of love and of wisdom. 
 
 46. In Swedenborg's formula we have not 
 only the beginning of a spiritual Mathesis, 
 but also of a new heiofht and latitude of 
 inductive spiritual science, in which for the 
 first time great planes of observed fact com- 
 municate by a newly given power of thought 
 with a broad upper world, made visible as 
 the process of induction proceeds In reality 
 above answering to reality below. The first 
 ascertainment is that love Is the spiritual 
 heart, and that Intellect Is the spiritual lungs. 
 
 D 
 
50 THE LUNGS. 
 
 What a world of correspondence — even 
 scientific correspondence — now comes within 
 hail ! 
 
 47. Swedenborg says again: ''All the 
 things which can be known of the Will and 
 the Understanding, or of the love and the 
 wisdom ; therefore which can be known of 
 the soul of man, may be known from the 
 correspondence of the heart with the will, and 
 of the understanding with the lungs." 
 
 48. ** Because love and wisdom in the 
 Lord are distinctly one, and the divine love 
 is of His divine wisdom, and the divine 
 wisdom is of His divine love, and because 
 these proceed in like manner from God- Man, 
 that is, from the Lord ; therefore those two 
 receptacles and dwelling-places in man, the 
 will and the understanding, are so created by 
 the Lord, as to be distinctly two, but still to 
 make one in all operation and in all sensation ; 
 for the will and the understanding cannot be 
 
THE LUNGS, 51 
 
 separated in these. But, in order that man 
 may be able to become a receptacle and a dwell- 
 ing-place, by the necessity of the end the fact 
 has followed, that the intellect of man is able 
 to be elevated above his own love-proper, into a 
 certain light of zuisdom in the love of which 
 the man is not, and by this to see and to be 
 taught how he ought to live, to enable him to 
 come also into that love and so enjoy beatitude 
 to eternity y 
 
 49. '' After birth the heart immlts the blood 
 into the lungs from its right ventricle ; and 
 when the blood has passed through them, 
 emits it into its left ventricle ; thus opens 
 the lungs. This the heart does through the 
 pulmonary arteries and veins. The lungs 
 have bronchial pipes which ramify, and at 
 length end in air-cells, into which the lungs 
 admit the air, and so respire. Around the 
 bronchia and their ramifications there are also 
 other arteries and veins named the bronchial, 
 
52 THE LUNGS. 
 
 arising from the vena arygos or vena cava, 
 and from the aorta. These arteries and veins 
 are distinct from the pulmonaries. From 
 this it is plain that the blood flows into the 
 lungs by two ways, and flows out of them by 
 two ways. Herice it is that the hmgs aix 
 able to respire non-synchronously with the 
 heart!' 
 
 50. In suffocation and swoons, the heart 
 alone acts and not the lungs, for respiration is 
 abolished for a time. " The blood in the mean- 
 time makes the circle through the lungs, but 
 through the pulmonary arteries and veins, 
 not through the bronchial, and it is these last 
 that give the power of breathing." 
 
 51. " The love or will int7'odttces the wisdom 
 or under st abiding into all the things of its 
 house. By the house of the love or will is 
 understood the whole man as to all things 
 which belong to his mind ; and because these 
 correspond to all things of the body (as 
 
THE LUNGS. 53 
 
 shown above), therefore by this house is 
 also understood the whole man as to all 
 things which belong to his body, all the 
 members, organs and viscera. That the 
 lungs are introduced into all these things in 
 like manner as the understanding is intro- 
 duced into all things of the mind, may appear 
 from what was shown above, namely. That 
 the love or will prepares a house or bridal 
 bed for the future wife which is the wisdom 
 or understanding (n. 402) : and that the 
 love or will prepares all the things in its 
 human form, that is, in its house, to enable 
 it to act conjointly with the wisdom or 
 understanding (n. 403). From the par- 
 ticulars given under these two heads, it is 
 plain that all and singular the things in 
 the whole body are so connected by the 
 ligaments emitted from the ribs, vertebra;, 
 sternum and diaphragm, and from the peri- 
 tonaeum which hangs on these supports, 
 
54 THE LUNGS. 
 
 that when the lungs are respiring, all are 
 drawn and borne in like manner into alter- 
 nate acts. Also anatomy clearly shows that 
 the alternate waves of respiration actually 
 enter into the viscera to their very inmost 
 recesses ; for the ligaments above mentioned 
 cleave to and cohere with the sheaths of the 
 viscera, and these enveloping sheaths dive 
 down to their innermost parts by exsertions 
 or prolongations of themselves, as do also 
 the arteries and veins by ramifications. 
 Hence it may appear that the respiration of 
 the lungs is in plenary conjunction with the 
 heart in all and singular the things of the 
 body : and that the conjunction may be 
 exact and complete, even the heart itself is 
 in the pulmonic motion ; for it lies in the 
 bosom of the lungs, and it cleaves to them 
 by the auricles, and reclines upon the 
 diaphragm, by virtue of which its arteries 
 again participate In the pulmonic motion. 
 
THE LUNGS. 55 
 
 Moreover, the stomach is in the like con- 
 junction by the connective coherence of 
 its oesophagus with the trachaea. These 
 anatomical facts are adduced in order that 
 the nature of the conjunction of the love or 
 will with the wisdom or understanding may 
 be seen ; also of the conjunction of both in 
 consort with all things of the mind : for the 
 anatomical conjunction is the simile of the 
 mental." {D. L. W. n. 408.) 
 
 52. "These statements may be seen in an 
 image, and be confirmed, by the correspond- 
 ence of the heart with the love and of the 
 lungs with the understanding, concerning 
 which see above ; for if the heart corresponds 
 to the love, then its determinations, which 
 are the arteries and veins, correspond to the 
 affections, and in the lungs to the affections 
 of truth : and because in the lungs there are 
 also other vessels, namely the air-vessels, 
 through which the respiration is carried on. 
 
56 THE LUNGS. 
 
 therefore these vessels correspond to the 
 perceptions. It is always to be remembered 
 that the arteries and veins in the lungs are 
 not affections, and that the respirations are 
 not perceptions and thoughts, but that 
 they are correspondences, for they act 
 correspondently or synchronously. In like 
 manner it is to be observed of the heart 
 and the lungs, that they are not the love 
 and the understanding, but that they are 
 correspondences ; and since they are corre- 
 spondences, the one thing may be seen In 
 the other. Any one who Is thoroughly 
 acquainted with the anatomical fabric of the 
 lungs, and collates It with the understand- 
 ing, may see clearly that the understanding 
 does nothing of Itself, does not perceive or 
 think from itself, but does all from the 
 affections which are of the love ; which 
 in the understanding are the affection of 
 knowing, of understanding, and of seeing 
 
THE LUNGS. $7 
 
 the thing; which affections were treated of 
 above. For all the states of the lungs 
 depend on the blood from the heart, and 
 from the vena cava and aorta ; and the 
 respirations which are performed in the 
 bronchial ramifications, exist according to 
 the state of these blood-vessels ; for if the 
 influx of the blood ceases, the respiration 
 ceases. Much more may still be discovered 
 by collating the fabric of the lungs with the 
 understanding to which it corresponds ; but 
 as anatomical science is known to few, and 
 demonstrations or confirmations by things 
 unknown place a subject In obscurity, there- 
 fore It is not well to say more on this theme. 
 My knowledge of the fabric of the lungs 
 fully convinced me, that the love through its 
 affection conjoins itself to the understanding, 
 and that the understanding does not conjoin 
 itself to any affection of the love, but that it 
 Is reciprocally conjoined by the love, to the 
 
58 THE LUNGS. 
 
 end that the love may have sensitive Hfe and 
 active Hfe. But It Is to be constantly borne 
 in mind that man has a twofold respiration ; 
 one the respiration of the spirit, and the 
 other of the body ; and that the respiration 
 of the spirit depends on the fibres from the 
 brains, and the respiration of the body on the 
 blood-vessels from the heart, and from the 
 vena cava and aorta. Moreover, it is evident 
 that thought produces respiration, and It Is 
 also evident that the affection which is of the 
 love produces thought : for thought apart 
 from affection Is just like respiration without 
 a heart, which Is not a possible thing. Hence 
 It Is plain that the affection which is of the 
 love conjoins Itself to the thought which is 
 of the understanding, as was said above, in 
 like manner as the heart conjoins Itself [to 
 the respiration] in the lungs." {Ibid. n. 412.) 
 53. " The wisdom or understandings by 
 virtue of the potency given to it by the love^ 
 
THE LUNGS. 59 
 
 is able to be elevated, and to receive those 
 thijigs whicJi are of light from heaven, and 
 to perceive them. That man is able to per- 
 ceive the arcana of wisdom when he hears 
 them, is shown above in many places. This 
 is the faculty of rationality which every man 
 has by creation. Through this, which is 
 the faculty of understanding things more 
 internally, and of deciding what is just and 
 rio-ht and what is good and true, man is 
 distinguished from the beasts. This there- 
 fore is what is meant by the understanding 
 being able to be elevated, and to receive 
 those things which are of light from heaven, 
 and to perceive them. That such is the 
 case, may also be seen in an image in the 
 lungs, because the lungs correspond to the 
 understanding. It may be seen in the lungs 
 by the cellular substance, which consists 
 of the bronchia continued down to the 
 minutest follicles, which are the receptions 
 
6o THE LUNGS. 
 
 of the air in the respirations : these are what 
 the thoughts are one with by correspondence. 
 This folHcular substance is so natured that it 
 Is able to be expanded and contracted in 
 twofold states ; in one state with the heart, 
 and in the other state almost separate from 
 the heart. In the state together with the 
 heart it is expanded and contracted through 
 the pulmonary arteries and veins, which are 
 from the heart alone; in the state almost 
 separate from the heart, through the bron- 
 chial arteries and veins, which are from 
 the vena cava and the aorta : these last 
 vessels are external to the heart. This is 
 the case in the lungs, because the under- 
 standing is able to be raised above the love- 
 proprium which corresponds to the heart, 
 and to receive lio:ht from heaven : but still 
 while the understanding is raised above the 
 love-proprium, it does not recede from it, 
 but draws out of it that which is called the 
 
THE LUNGS. 6i 
 
 affection of knowing and understanding, with 
 a view to somewhat of honour, glory or gain 
 in the world : this somewhat cleaves to every 
 love as a surface, and on the surface the 
 love is lucent from it ; but with the wise it 
 is translucent. These things are brought 
 forward about the lungs, to confirm the 
 position that the understanding is able to be 
 elevated, and to receive and perceive those 
 things which are of the light of heaven ; 
 for the correspondence is plenary. Out of 
 that correspondence it is easy to see the 
 lungs from the understanding, and the under- 
 standing from the lungs, and thus to have 
 confirmation out of both at once." {Ibid, 
 n. 413.) 
 
 54. " This conjunction and disjunction of 
 wisdom and love may be seen as it were 
 effigied in the conjunction of the lungs 
 with the heart. For the heart is able to be 
 conjoined to the clustered vesicles of the 
 
62 THE LUNGS. 
 
 bronchia by the blood emitted from itself, 
 and it is also able to be conjoined to them 
 by the blood emitted not from itself but from 
 the vena cava and the aorta. Hereby the 
 respiration of the body is able to be separated 
 from the respiration of the spirit. But when 
 only the blood from the heart acts, then 
 the respirations cannot be separated. Now, 
 because the thoughts by correspondence 
 make one with the respirations, it is also 
 plain from the double state of the lungs in 
 respiration, that a man is able to think in 
 one way, and of his thought to speak and 
 act in one way, in company with others ; and 
 to think differently, and of his thought to 
 speak and act differently, when he is not in 
 company, that is, when he is in no fear of 
 loss of reputation. For he can then think 
 and speak against God, the neighbour, the 
 spiritual things of the Church, and against 
 moral and civil laws : and he can also act 
 
THE LUNGS. 63 
 
 against them, by stealing, by taking re- 
 venge, by blaspheming, by adultery. But in 
 companies where he is afraid of losing his 
 character, he is able to speak, preach and act 
 just like a spiritual, moral and civil man. 
 From these things it may be seen that the 
 love or will, in like manner as the understand- 
 ing, is able to be elevated, and to receive those 
 things which are of the heat or love of heaven, 
 if only it loves the wisdom in that degree ; 
 and that if it does not love the wisdom, it can 
 as it were be separated." {Ibid. n. 415.) 
 
 55. " Now, because the love corresponds 
 to the heart, and the understanding to the 
 lungs, the aforesaid positions may be con- 
 firmed through their correspondence : as for 
 instance, how the understanding is able to 
 be elevated above the love-proprium into 
 wisdom ; and how the understanding is 
 dragged back from the elevation by that 
 love if it is merely natural. Man has a 
 
64 THE LUNGS. 
 
 twofold respiration, one respiration of the 
 body and another of the spirit. These two 
 respirations are able to be separated and also 
 to be conjoined. With merely natural men, 
 especially with hypocrites, they are separated, 
 but rarely with spiritual and sincere men. 
 Wherefore the merely natural man and the 
 hypocrite, in whom the understanding is 
 elevated, and in whose memory therefore 
 many things which are of wisdom remain, 
 can talk wisely In company out of thought 
 from the memory ; but when he is not in 
 company he does not think from the memory, 
 but from his spirit, thus from his love. 
 He also respires in like manner, since the 
 thought and the respiration act correspond- 
 ently. That the fabric of the lungs is such, 
 that they are able to respire by virtue of 
 blood from the heart, and by virtue of blood 
 from outside the heart, was shown above." 
 {Ibid. n. 417.) 
 
THE LUNGS. 65 
 
 56. It may be well to remark here, that 
 when Swedenborg speaks of gaining know- 
 ledge of the will and the understanding, 
 and their reciprocal action, conjunction and 
 relations, from the anatomical structure and 
 physiological functions of the heart and lungs, 
 he in no way sets aside our ordinary con- 
 sciousness, or io^nores the common sense and 
 conscience of mankind, as if these were not 
 plain guides in the path of life. His works 
 are written for all who can read them, and 
 many at present cannot ; but those works 
 especially which treat of a new divine 
 philosophy, are for those who need that 
 particular bread of life ; whose bent it is to 
 investigate subjects in their depths, and who 
 suffer disappointment and states of doubt if 
 they cannot have satisfying light on why ? 
 and wherefore ? — on ends, causes and effects. 
 They are the poor in faith, and not often the 
 poor in spirit, and a gospel of philosophy is 
 
 E 
 
66 THE LUNGS. 
 
 for the first time a table prepared for them 
 in the presence of their enemies, negation 
 and its agnosticism. 
 
 57. From this new departure we may fore- 
 see, that what has hitherto been metaphysics 
 will become tano^ible and ororanic when the 
 human frame, which is the ultimatum and 
 vessel of all internal speculation, — for no 
 embodied man ever yet had a disembodied 
 thought or liking, — comes to stand In Its 
 rationated organism, as a set of known 
 quantities over against the old invisibles, will, 
 affection, understanding, perception, thought, 
 imagination, and the like ; and to summon 
 them through order Into their Incarnation 
 In their organic seats. Wherever such 
 philosophy Is valid, and has any real issue, 
 this will be demonstrated by structural 
 thought, " travailing Into the human form." 
 Of such structural thought Swedenborg's 
 works are the consummate exemplar, and 
 
THE LUNGS. 67 
 
 this *' kingdom of man " comes to know- 
 ledge through them. Poetry indeed has had 
 structural imagination, and has been eminent 
 In side Issues and lights accordingly. But 
 Poetry of itself has no firm walk of structural 
 thought, but In Its " fine frenzy," is always 
 at its best in momentaneous apparitions, 
 which cannot continue, but presently fade 
 away. We remarked above that a new 
 platform of mind Is needed for these new 
 results. The dry formula that the lungs 
 correspond to the Intellect, and the heart to 
 the will, launches Into humane knowledge 
 a power and method of induction hitherto 
 unattainable ; and the length and the 
 breadth and the height of it are equal. It 
 runs from natural planes to greater spiritual 
 planes, and increases in substantiality and 
 Its light as it ascends. The first Seer of 
 this was soon consciously in the Spiritual 
 World. 
 
68 THE LUNGS. 
 
 The Mental Side of the Correspondence. 
 
 58. " Such Is the correspondence between 
 the will and the heart, and between the 
 understanding and the lungs, that what the 
 love does with the understanding spiritually, 
 that the heart does with the lungs naturally." 
 It Is the longest and broadest fact in human 
 and animal nature, that what the heart most 
 desires, — meaning here by the heart the 
 ruling love, — It strives by all ways to carry 
 out through the assistance of the mind. ■ 
 This holds of all wants and wishes which 
 clothed with thoughts soon become hopes 
 and aspirations, — from the gratifications of 
 the senses, to the love of wealth, of power, 
 and of empire. In the beginning of life this 
 strong current Is well-nigh irresistible, and 
 often remains so In the adult man. It is 
 checked by instruction, by education, by fear 
 
THE LUNGS. 6g 
 
 of consequences, by experience of disasters ; 
 either by moral and religious, or by worldly 
 and selfish considerations. It lives as a 
 fundamental bias and genus even in a re- 
 generating man : it is whole and sole life, 
 hope and struggle in a man abandoned to 
 himself and the world. 
 
 59. This first state for all is the first con- 
 junction of the mental heart with the mental 
 lungs. The man accepts his nature and 
 existing character as '' very good." Apart 
 from other motive than the huge good 
 pleasure of these, he would rush into action 
 as though the neighbour and the world were 
 airy nothings, or playgrounds for his will. 
 But mercifully to the heart-maniac external 
 motives do come. Rubs come. Instruction 
 comes. Always it must be an instruction 
 suited to the man to be of proper use. In 
 other words. It must have a hook of reference 
 to his character and disposition, but a slender 
 
70 THE LUNGS. 
 
 hook. It must be no direct artery of the 
 heart and body of his passions, lusts or 
 desires ; yet, being partly of their nature, it 
 must win by Insinuating that their safe 
 existence and gratification lies in the way 
 of order and restraint. In short, disallowing 
 their forces and pretensions as rulers and 
 masters, It must win them to hearken to itself 
 as a derivation emissary and comrade from 
 themselves ; and In other words, to pause, 
 take breath, and consider the situation. 
 
 60. The tyrannous rush of blood from 
 the heart throuo^h the luno^s to the heart Is 
 
 o o 
 
 the unchecked dominion of Will. The small 
 gentle trickle and thrill through the bronchial 
 arteries, Is the will also, but accommodated 
 to yield to a regime of instructions, informa- 
 tions and observations. 
 
 61. The mind can exist on these terms, 
 but not on the heart-alone terms : a com- 
 mencement and increase of understanding 
 
THE LUNGS. 71 
 
 can exist. Bear in mind that the intellect 
 has not to be assumed, or brought in for a 
 theory, as deus ex machina ; but is there, 
 ready to countervail the tides of the will, and 
 has eentle considerations with it, so soon as 
 It perceives that it has a better self of its 
 little own ; still a self, still a self-will ; but a 
 manageable one ; a pony for the child, a 
 horse for the man ; instead of a lion or 
 a tiger. The man's nature now then can 
 breathe. The pulmonary arteries and veins, 
 the heart-system, has submitted somewhat, 
 and has caught touch of the diverse life 
 receptive of the respiratory movements, and 
 actlnof on and with the bronchial and now 
 the lung-system. 
 
 62. Watching the mind, the conscience, 
 the common consciousness, we observe this 
 every moment. Rational action, self-manage- 
 ment, guidance, and obedience to right, is 
 nothing else than this. At first we perceive 
 
72 THE LUNGS. 
 
 a benefit In doing well, a true perception, and 
 act upon it. Here is a twig of the bronchial 
 artery feeding an air-cell or thought. Then 
 the air-cell becomes a perceptive thought, 
 draws the artery or affection more to its 
 own way of thinking. Each thought breathes 
 of necessity to a new thought, or it ends in 
 a drowse. Understanding, the mind's sight, 
 is in this way introduced and established, as 
 correspondentially respiration is established. 
 The distinct affection which supports the 
 understanding, — the bronchial blood which 
 feeds the air-cells, — is the agent throughout. 
 
 6-^^, The understanding still anchored to 
 self, seeking rewards of benefit, — pleasure, 
 honour, glory, or gain, — and again pleading 
 '' very good," is open to new instructions, 
 from parents, masters, from the Word of 
 God, and begins to rule down the self 
 of itself so as to form a head and a body 
 to it : out of chaos and protoplasm to make 
 
THE LUNGS. 73 
 
 a child of it, and the head comes to the top, 
 and the stomach to the middle, and the feet 
 to the ground, and the man becomes muscular 
 and erect. Himself, by might of heaven, 
 has travailed into the human form. This is 
 the name of a new will and a new under- 
 standing. Every will is aggressive, right- 
 eously or unrighteously. The new will in 
 which obedience is wrought, dominates 
 without destroying all other body, parts 
 and passions in the man. In like manner 
 the respiration holds the heart round its neck 
 in its embracing arms, and the lungs in their 
 depths now dominate the circulation, and for 
 service and use possess all its wealth. So 
 at first the bronchial vessels correspond to 
 secondary selfish considerations causing the 
 first breaths, and lend life to these, but at 
 length correspond to ministration at the 
 footstool of the throne of reasons supreme 
 over the actions of the will. 
 
74 THE LUNGS. 
 
 The Separation of the Intellect from 
 the Will, 
 
 64. Synchronism between two organs 
 means that they can keep time with each 
 other Hke two even-going clocks in a house. 
 Movement with absence of synchronism, with 
 marked irrelevance to it, implies incommen- 
 surateness in times and rhymes. Now time 
 in the body corresponds to state in the mind. 
 Therefore want of synchronism between two 
 organs of the mind means diversity of states 
 of activity between them. Such diversity 
 exists between the acts of the will and the 
 intellect. A man's will, the maniple of all 
 his wishes, the propellent power of them, is 
 one thing. His intellect, taking cognizance, 
 more or less discriminating, of these claimants 
 to volition, confronts them, blocks their way, 
 and shows their quality, possibilities and 
 
THE LUNGS, 75 
 
 probabilities to the man. Are they able to 
 be carried out on the lines of good perception 
 and true thought, and of conscience ? Are 
 they feasible to be done in the face of the 
 world ? Are they good policy for a respect- 
 able man wishing to advance himself? Will 
 they minister to success for himself and his 
 house safely enough, or long enough, to be 
 worth carrying out supposing they are wrong? 
 Will they add peace to the mind at last ? 
 The intellect or understanding — we use the 
 two terms indifferently — imports these con- 
 siderations, and in this its state and office 
 is undoubtedly separate from the will. Of 
 itself, will knows nothing of such checks and 
 motives of pause : it feels them from its 
 admonishing mate, the intellect. The two 
 are separated in order that in all life perpetual 
 schoolmaster and perpetual pupil may be 
 united, endowed, and blest in a spiritual man. 
 If the will and the intellect were identified 
 
76 THE LUNGS. 
 
 instead of active and reactive, if the thoughts 
 of the mind in its spirit or breath were the 
 same with the intentions of the will in its 
 impulses or beats, and if the pulses ruled as 
 they must do, the man, if he still lived, would 
 be improperly born, an abortion wrecked 
 upon nature. The first cry to get breath 
 precludes the monster. Yet the man after- 
 wards can approximate to him, and come 
 near him, though not quite attain him, by 
 giving free rein to his lusts and passions, 
 in disregard of the voice of conscience and 
 reason. 
 
 Endowments from the Separation. 
 
 65. These endowments are both good and 
 evil. For all men, in the fair justice and 
 judgment of the Lord of Men, there is indeed 
 an intellect which will speak, which will 
 dictate right and wrong, and will proclaim 
 
THE LUNGS. 77 
 
 consequences. But the intellect can be cor- 
 rupted by the will, cease to admonish it, and 
 be perverted by it, and inverted. To the 
 worldly and selfish mind in predominance, 
 such an intellect dictates prudence in carrying 
 out its designs, and helps them by its cunning. 
 Here it is a high watch-tower from which the 
 mind surveys the field of its intrigues with 
 all its optics and instruments. It can develop 
 superb talents in the man, as becomes the 
 intellect as king of the emulous passions. It 
 can soar in keen perceptions, outwitting even 
 clergy, and elevate Itself to all religiosity, 
 even to the pinnacle of the Jewish temple, 
 and quote scripture for the top. 
 
 66. This common use of the intellect 
 corresponds to the rule of the heart in the 
 lungs by the blood alone ; the respiration 
 serving to confirm the rule, and to carry it 
 out Into a systematic character. The pul- 
 monary vessels are chief; the vesicles of 
 
78 THE LUNGS. 
 
 the lungs, the first thoughts of the man, are 
 Xho. prima falsa ; the bronchial system is the 
 stamp and signature of the state : the courtier 
 and hypocrite of the royal pretexts of the 
 will. It still shows capacity as breathing- 
 in the great world : it keeps the body and 
 the blood from unmannerly apoplexy, as the 
 man from maniacal perdition here. It com- 
 pels him still to breathe; and therefore to 
 think ; to scheme : and may be sometimes 
 to consider. 
 
 67. To the regenerating man, to him who 
 fears God and would fain love the Lord and 
 the neighbour, who recognises from these 
 grounds right and wrong, and strives to live 
 the truths revealed by the Lord in the Word, 
 the intellect is separated from the will so 
 far and so heartily, that from the pinnacle of 
 the Christian temple It sees the will in the 
 depth of evil and corruption, and with "Get 
 thee behind me, Satan," rebukes its advances. 
 
THE LUNGS. 79 
 
 Then more and more shielding itself from 
 the actual will, and severing itself from the 
 hereditary will, this intellect brings forth new 
 thoughts and truths from the new life's 
 affection ; and these, when once acted upon, 
 become the fibres of a new will, with the sure 
 accompaniment of an added and previously 
 inconceivable understanding. So the heavenly 
 marriage of the will and the understanding, 
 of the spiritual heart with the spiritual lungs, 
 summons a train of angelic presences and 
 ministers to the man, revealed to him only 
 by perpetual new loves and vernal com- 
 prehensions. 
 
 Fiirthei' B 7^011 chial and Pulmonary 
 Considerations. 
 
 68. With respect to this latter use of the 
 intellect, it is identical with the respiration 
 of the spirit or the higher will and under- 
 
So THE LUNGS. 
 
 Standing flowing down into the lower, and 
 governing it ; and then descending into the 
 body, where they find their basis in a corre- 
 spondent organism. As we have already 
 seen, the respiration drawing upon the 
 bronchial vessels for its blood of life, repre- 
 sents that provision. It amounts to a new 
 will in the will conjoined to a perpetually 
 renewed or ever -breathing intellect. The 
 will is the whole man, and the new will so 
 governs that the old will is bodily subject to 
 it, and under it. The will and the intellect 
 elevated equally are then at one. This 
 perhaps attains to something of what Sweden- 
 borg enjoins where he says, — '' Examine the 
 connexions well, and survey them with an 
 anatomical eye, and afterwards, following 
 these connexions, consider their cooperation 
 with the breathing lungs and with the heart ; 
 and then Instead of the lungs think of the 
 understanding, and Instead of the heart think 
 
THE LUNGS. 8i 
 
 of the will, and you will see." It is a deep 
 and difficult subject excepting in its simplicity 
 and to the simple. In its interiors it is full 
 of arcane treasures to the spiritually-intelli- 
 gent man. Swedenborg has manifested it 
 for those who can understand, or, as he 
 says, "see." But the one point which he 
 has forborne to press further lest he should 
 confuse the reader with anatomical details, 
 Is the office of the bronchial vessels in 
 making possible for the body a respiration 
 alien in its times to the pulsations of the 
 heart : this condition being the platform in 
 the representative bodily man of the separa- 
 tion of the intellect from the will in the real 
 man. Swedenborg counsels the anatomical 
 reader to work and solve the problem for 
 himself; examining what parallel to the 
 bronchial arteries in the body can be found 
 in the affections of the mind ; for the parallel 
 found will give to knowledge the bronchial 
 
 F 
 
82 THE LUNGS. 
 
 arteries of the mind. Our Shakespear speaks 
 of ''the mind's eye." The Lord says, "If 
 thine eye be single ; " meaning the eye of 
 the mind. If the mind has an eye, it has 
 the human form, and therefore bronchial 
 arteries. The spiritual ttses of the organs, 
 always embodied In the forms corresponding, 
 and In the activities of the forms, are the 
 substantial human body In the spiritual world. 
 
 A Question fro77i the Spiritual Side. 
 
 69. If the native will of man be corrupt, 
 how, it may be asked, can the understanding 
 influence It to good ? The instruction of a 
 wholly corrupt will could only, can only, 
 deepen its corruption, and make it more 
 powerful In evil. A practical answer is that 
 man, from his Intelligent mind, divinely-given, 
 through Infancy when evil does not appear, 
 and through all after-states of tenderness ; 
 
THE LUNGS. 83 
 
 through the survivals and remains of these 
 childhoods whenever lived ; and then through 
 primary and lifelong Instruction, has a power 
 Imparted to him by a Being stronger than 
 will, of resisting his hereditary and actual 
 nature : and then in the struggle and agony 
 of the combat, a new will called conscience 
 Is heaven-born through and in his intellect, 
 of which it is the supreme form. This is so. 
 It is a miracle, and the divinity performs it. 
 But though miraculous and beyond nature, 
 it is a fact of experience ; and like all true 
 miracles, absolutely accounted for on the 
 simplest of principles, that it is a needful 
 intervention where the creature is otherwise 
 helpless ; and that the Lord's mercy wills the 
 salvation of all, and has provided adequate 
 means to this end for every man who 
 chooses. 
 
 70. Oxygen and Hydrogen, and gold and 
 granite, and the whole field of natural sub- 
 
84 THE LUNGS. 
 
 Stances, are difficult to account for compared 
 to the supreme self-evidence of want and 
 supply in such daily and hourly cases. For 
 God is nearer than near to us. 
 
 More about the new Will in the tivo 
 Organisms. 
 
 71. Now, when once the new will in its 
 small brook and streamlet, — in its first alli- 
 ance with the bronchial arteries, — has been 
 accepted into the mind and born Into the 
 thought ; that is, into the breathing, hope, 
 and aspiration towards it ; a position is taken 
 up in the blood of the flesh which commands. 
 A baby king Is born. A king who in adult 
 time can be all compact of royal thoughts, 
 and live and breathe for the sole dominion 
 of good. To him henceforth there is no 
 equipoise in the mob and demagogy of the 
 passions ; themselves now ceaselessly throb- 
 
THE LUNGS. 85 
 
 bing and pouring forth as of old, but towards 
 a shore of compression and consideration : 
 towards rocky steeps of self-denial. The 
 huge moving masses will spray and scatter in 
 long details of time. The first step is con- 
 version. An atom of it, one resolute thought, 
 one prayer, can turn the tide of the sea of 
 blood, and rule its heart as with an awful 
 trident. It is a process gradual and eternal 
 for men and for angels. The radical self 
 still remains, a quiescent foundation, an 
 acknowledged idiosyncrasy ; a " wallet " for 
 ** oblivions ; " also, with strong reminders, a 
 place of rejection for hindrances to regenera- 
 tion here, and to progress hereafter. 
 
 72. Self-preservation in the highest sense, 
 and its motives, are imported in the separa- 
 tion of the intellect from the will. For the 
 affections clothed with thought in the under- 
 standing become visible motives : — instructed 
 motives for avoiding evil and its consequences, 
 
86 THE LUNGS. 
 
 and for seeking good. These motives spring 
 from different parts of the mind's affections, 
 and often at first, as in infancy and in child- 
 hood, are personal and selfish. We abstain 
 from naughtiness and disobedience because 
 some punishment has followed. The same 
 considerations avail in after-life. In them we 
 fear God, and so obey Him. Or the like 
 motives of fear for loss of crood name, 
 discipline us, and maintain us in society. 
 On the other hand, a holy fear is possible in 
 which there is a love of God, and with it a 
 reverence for our own minds as His work, 
 and as recipients of His mercies. With this 
 comes a fear of hurting or destroying our 
 souls. These states belong to intelligent 
 perception and thought more or less apart 
 from congenital nature, and betoken different 
 stages of the separation of the intellect from 
 the will, and of the government of the will 
 through the intellect. We ask tentatively 
 
THE LUNGS. 87 
 
 whether they are not represented in the 
 different orlo^ins of the bronchial arteries in 
 different individuals ; for the origins of these 
 are various, though they all seem to be from 
 arteries supplying blood-life to the respiration. 
 Generally they come from the aorta, some- 
 times from the intercostal vessels, sometimes 
 from the oesophageal ? Does this Import 
 representatively the various first motives of 
 thought for the good of the mind ? Where 
 they come off immediately from the great 
 aortic blood, does this imply more egotistic 
 and lower motives ; and when they arise 
 from collateral and smaller origins, especially 
 from the intercostals, the arteries of lung- 
 movement, does this mean the representation 
 of nobler thoughts coming askance in mystic 
 suggestions ? Were such the case. It would 
 open psychology Into physiology in new 
 elucidations, and make the arterial system 
 a face and mirror reflecting and expressing 
 
88 THE LUNGS. 
 
 the foundations and fundamental relations of 
 human character. It would also show that 
 the lines for regeneration are drawn in the 
 very creation of the blood and the breath ; 
 that they outline a tree of mortal life with 
 an immortal life in the sap of it. The 
 argument is from design, with the special 
 design exhibited. 
 
 S 07116 Terms explained. 
 
 "JT,. The word Love in these pages is not 
 limited to the sexual or marriage sense, or 
 to any outward relations. In Swedenborg's 
 writings it means the life of man and of man- 
 kind. The first proposition of his book is, 
 "The love is the life of the man." To 
 discern this use of the term, carry it a step 
 further, and identify it with the Will. '' What 
 a man loves, that he wills." Take the love 
 away, and there is an end of the will, and of 
 
THE LUNGS. 89 
 
 the man himself. The will is the love in its 
 resolution to do and to have what it loves or 
 likes. In both worlds it is the entire man, 
 and the whole human form is its form. If 
 it be happy, its ultimate partner is wisdom, 
 which united with It Is the man and his truly 
 human form. Also, whatever the man loves 
 becomes finally his good, and his Idea of good. 
 This good is again himself, his body and his 
 flesh. We repeat in this series what has 
 occurred before. The love or will or good 
 or sttmvium bonum corresponds to the heart. 
 This love, this will, gives forth derivations 
 all through the mind, — specialized and par- 
 ticularized and sinorularized and individualized 
 loves, throughout Its body, parts and passions. 
 These derivations are the various affections, 
 general and particular, universal and singular. 
 They end in a sea of affections which are all 
 the senses, a capillary sea In the human form. 
 When we have an affection for anything, we 
 
90 THE LUNGS. 
 
 love it by aiming at it. We love painting, 
 sculpture, poetry ; that is, we affect them. 
 We have an affection for the neighbour, and 
 feel it good to serve him ; we minister to 
 him in charity, which is love in good works ; 
 we love him. These varieties of love are 
 indefinitely many, but they all exist in the 
 human form, and not out of it. They are 
 inconceivable apart from it. No human 
 affection ever outlles a man. As the heart 
 corresponds to the love or will, so the affec- 
 tions correspond to the arteries from the 
 heart, which give structure and life to the 
 body, as the affections give structure and 
 life to the mind. The affections are of all 
 depths, intimate, interior, and more and more 
 external. 
 
 74. The most transient affections are the 
 emotions. They are the arrests of the love 
 when the current overflows, or bursts through 
 its banks ; and they range through all the 
 
THE LUNGS. 
 
 States of actual life. They are overmaster- 
 ing joys and sorrows, gratitudes, melting 
 sympathies, sudden hatreds ; fears, horrors, 
 terrors, panics, despairs : agonies : also 
 ecstasies: supreme moments all. Sometimes 
 they are initial points, or turning points, in a 
 career. They can make the heart swell, so 
 that it has to shout through the mouth : they 
 can make it stand into grandeur so that the 
 whole man is erect and gigantic with it, and 
 the face transfigured with light as on a 
 mount. They can make the hair white as 
 though it were a part of the heart, and went 
 with the blank cheeks. Oftener the emotions 
 are the mere flushes and blushes of the out- 
 side man. In some persons they seem to 
 exist as internal lakes of feeling which so 
 easily overflow that they are the main facts 
 of the character. They all belong to the 
 heart, but where and when it is least fortified 
 by the ribs of the regulative and equanimous 
 
92 THE LUNGS. 
 
 lungs. Where they are most controlled, 
 the emotion becomes more Internal ; and so 
 they may be deeply stored like the splenic 
 blood. 
 
 75. Following this psychology, every love 
 involves its own delight, from blessedness In 
 the higher man to pleasure In the lower man. 
 The delight Is the love itself in its sails of 
 success. What a man loves he delights In, 
 and what he delights In he loves. Whatever 
 it be it is *'good" to him, but not always 
 good for him. You may know what a man 
 is by what he delights In. All delights are 
 of the heart, the love, the will, the affections, 
 and no delight is of the mind separately 
 unless the heart be in it. Delight in the 
 most abstract pursuit involves the heart as 
 certainly as delight in power and place, 
 in society, in conviviality, or in wife and 
 children. Strike out delight from any mind, 
 and its machine and machination stops. On 
 
THE LUNGS. 93 
 
 the treadmill itself, the pleasure of looking 
 forward to the hour when the o^rind is done 
 keeps the will in the feet to their monotonous 
 routine. 
 
 76. The intellect or understanding also is 
 not to be limited to outward relations, or to 
 the account of the operations of the man in 
 consciousness. Rather and more than this it 
 is the form, power, controller, and glass of 
 the love. It holds the love in its arms as 
 the lungs hold the heart, guiding, directing 
 and admonishing it ; pointing out to it the 
 ways of success and failure, and showing it 
 its own face in wisdom or folly. Of itself 
 the intellect has no desires, but love, affection, 
 behind it, within it, is the desiderator. The 
 love at first essays to win the passionless 
 understanding to its side by uniting with it 
 in hopes ; and if these are ill hopes, and the 
 love succeeds, the intellect loses character in 
 them. It is an Ariel, a thing of mere air. 
 
94 THE LUNGS. 
 
 until it unites with the heart in one purpose 
 for good or for evil. 
 
 J"]. These explanations seem needed for 
 those readers who are not acquainted with 
 Swedenborg's works, and especially for any 
 such as are involved in the old metaphysics, 
 which, like the mythologies inevitable at the 
 time, have yet no face, head, neck, heart, 
 lungs, belly or limbs to them, because they 
 have no constructive reference to the human 
 form. That form is given and shown to us 
 first here in the body, which is the literal 
 sense of the soul. Metaphysics irrespective 
 of it are now an anachronism. 
 
 The Doctrine of the Human Body. 
 
 78. " The mind of a man is his spirit, and 
 the spirit is a man, because all things of the 
 will and the understanding of the man are 
 meant by the mind ; and these things are in 
 
THE LUNGS. 95 
 
 principles in the brains, and in principiates in 
 the body : therefore they are all things of the 
 man reo:arded in their forms. And thus the 
 mind, that is, the will and the understanding, 
 commands the body and all its parts at 
 pleasure. Does not the body act out what- 
 ever the mind thinks and wills ? The mind 
 erects the ear to hear, and aims the eye to 
 see ; the mind moves the tongue and the lips 
 to speak ; it sets the hands and fingers to do 
 whatever it pleases ; and the feet to walk 
 whither it will. Is the body anything else 
 then but the obedience of its mind ? Can the 
 body be this unless the mind in its principi- 
 ates be in the body ? " {D, L. W, n. 387.) 
 
 79. The body therefore consists, not of 
 principiates from the mind, but of the 
 principiates of the mind. The principiates 
 in this sense are the principles themselves 
 prolonged into their own ultimates or last 
 results and forms. 
 
96 THE LUNGS. 
 
 80. " Thus the mind Is the man himself. 
 The first weft of the human form, that Is to 
 say, the human form itself, with all and 
 singular the things of It, comes out of the 
 principles continued from the brain through 
 the nerves. This form it Is into which the 
 man comes after death, and which is then 
 called a spirit and an angel, and which is In 
 all perfection a man, but a spiritual man. 
 The material form which Is added and super- 
 induced In the world, Is not a human form of 
 itself, but by virtue of that other form. It is 
 added and superinduced In order that the 
 man may be able to perform uses in the 
 natural world ; and also to draw with him 
 out of the purer substances of the world, a 
 certain fixed continent of spiritual things ; 
 and so to continue and perpetuate life. It Is 
 a point of angelic wisdom that the mind of 
 man not only In general, but also In every 
 particular, Is in perpetual travail into the 
 
THE LUNGS. 97 
 
 human form, because God is a Man." [Ibid. 
 n. 388.) 
 
 81. Note here that the real man Is con- 
 tinually building himself or his character by 
 his mind, brain and nerves, and that this is 
 an Immortal formation of his whole person, 
 such as It will be seen to be when he dies. 
 The bodily nutrition covers this in with 
 material from the world, but this Is the mun- 
 dane human appearance, but not otherwise 
 the human form. It falls away as scaffolding, 
 to leave the real form visible. 
 
 82. A distinction Is also made here be- 
 tween the body as the very obsequmm or 
 compliance or obedience of the mind, and the 
 body as a separate thing obeying the dictates 
 of the mind. The latter position implies that 
 there are two things, the body and the 
 mind ; the former, that the body is the mind 
 ]3roduced into a series of ultlmates of Itself 
 in which it lives as mind, as organic will 
 
 G 
 
98 THE LUNGS. 
 
 and understanding, or as one Identical man. 
 We dwelt cursorily upon this in a former 
 paragraph. The difference between the two 
 views is complete. In the first case, the 
 body has nothing to do with the mind but 
 to stand under it, excepting perhaps on the 
 outside, when through the muscles it obeys 
 the volitions of the will. It is here especially 
 that Swedenborg has illustrated the con- 
 tinuity of the mind through the corporeity 
 of the man. On the ordinary view, in 
 the interiors of the frame, in nutrition, 
 secretion, circulation, and the actions called 
 involuntary, the body is exempt from 
 mentality, it vegetates, developing like a 
 tree ; and hence, in this regard, the sym- 
 pathetic and visceral nerves are called 
 the "vegetative" system. Swedenborg's 
 doctrine Is, that all this incarnation and 
 embowelment is a covert theatre of will 
 and intellect ; of actions and passions corre- 
 
THE LUNGS. 99 
 
 spondent in an interior providential form to 
 the life and volitions and thoughts of the 
 man : that his interiors are in their places 
 forms and ministers of his character. 
 
 Z^. We have a first evidence of this 
 doctrine in what is recognised as the 
 influence of the mind upon the body. The 
 mind makes not the muscles only, but the 
 organs of the body, tired or vigorous, 
 according to its state. Not voluntarily, but 
 involuntarily as it seems, it acts upon the 
 brain first, and then upon the heart and the 
 lungs, and upon the liver and the kidneys, 
 and lower down still. It can make the 
 whole man feel well, or ill ; contented, or 
 deprest. If he is bodily ill, disordered or 
 diseased in any organ, but of a good courage 
 and even soul, that mind limits the mischief 
 down to the organ, and keeps it from 
 ascending in vapours of fear and apprehen- 
 sion. So, though the organ be ill, the man 
 
loo THE LUNGS. 
 
 will not be ill. The mind can abolish the 
 impossibilities born of self-indulgence and its 
 sloth, and chase them from the active hands 
 and feet of duty and need. Or If it so 
 please and so love, it can shroud itself in a 
 coffin of habits, and plead the pity and 
 sickness of every part of the body for the 
 ministration of other hands to itself. It can 
 localize sloth, and make organs sick, expect- 
 ing them Into disease, and depositing inertia 
 from the brain into the maundering blood. 
 It can make mortal diseases mortal before 
 their time, and summon them from the 
 graves of heredity. The first action is on 
 the brain : that once debauched, and 
 mentally If not bodily softened, the rest 
 follows. We speak of the evil deeds of the 
 mind rather than of the good, because they 
 are more common or at least more patent. 
 
 84. Passions and emotions are another 
 chapter of the same inflvXy for it Is influx 
 
THE LUNGS. loi 
 
 and not mere influence. In the embodied 
 man every communication is a real trans- 
 ference of his spirits. By the above states 
 the mind strikes correspondent organs with 
 force, and can assail, arrest, or pervert their 
 functions. It has been recognised since 
 the earliest ages that the head has the 
 conscious mind within it ; that the breast 
 feels affections and emotions ; that the heart 
 is love and joy and sorrow, and that the 
 breath Is of hope and straitness, aspiration 
 and despair. Also It Is written upon ex- 
 perience that the liver Is of much mettle, and 
 sympathizes in function with anger and its 
 gall : that it uses Cupid's arrows : as the old 
 saw is, cogit amare. The moderns find It 
 a great sugar-maker and starch-modifier, as 
 it ought to be, corresponding to cogent 
 courtesies and Inclines. Depressing pas- 
 sions, glooms, unseasoned pessimism may 
 come of it when It does not purge Its bitter 
 
I02 THE LUNGS. 
 
 mind. The Spleen, besides much else, is a 
 holiday and playground for the abdominal 
 blood, in which little is asked of it beyond 
 exercitatlon : it is let out in batches as it 
 were schoolboys, to shake its sides. " Splen 
 ridere facit, cogit amare hepar." " The 
 spleen sets laughter afoot, the liver com- 
 pels to love." Shakespear, the Archimage 
 of traditions, notes this of the liver : 
 
 '''' Prosper 0. .... Do not give dalliance 
 
 Too much the rein : the strongest oaths are straw 
 To the fire i' the blood. 
 
 Fefdinand. I warrant you, sir ; 
 
 The white-cold virgin snow upon my heart 
 Abates the ardour of my liver." ^ 
 
 The bodily functions in their words have 
 also become mental words, used directly 
 for conditions of mind. Jealousy is yellow, 
 
 ^ The liver, not to my knowledge mentioned in the translation 
 of Scripture, occurs frequently in the Assyrian and Babylonian 
 poems and incantations. See Professor Sayce, The Hibbcrt 
 Lectures. 
 
THE LUNGS. 103 
 
 is jaundice, is liver : there is also black 
 jaundice and green jaundice : always yellow 
 still. Spleen or explosion of petty wrath 
 is no exception, for here the clotted spleen 
 is meant ; the playground blocked away, 
 where the reverse laughter is shaking ague ; 
 in the organ, ague - cake. The reins, the 
 kidneys reprove and admonish in the night- 
 season, and care is near to the begetting 
 loins. They are eliminating organs, often 
 especially active during sleep, purifying their 
 blood for the morning. The heart and the 
 reins are used together in the Scripture 
 as spiritual organs. The bowels yearn with 
 mercy in the merciful, and he who is with- 
 out mercy is said to have no bowels. The 
 stomach, which seems to include both the 
 stomach for the food and the whole abdo- 
 men, is courage mentally. It requires no 
 small habit of courage to put into it what 
 it has to stomach. It is mostly treated 
 
I04 THE LUNGS, 
 
 as a brave stomach. We read of one who 
 ''greatly daring, dined." His reliance on 
 his stomach Is meant. Good digestion 
 fills the edile man and builds him. It 
 prepares him for anything : for love and 
 for war — Waterloo, — but after breakfast. 
 The stomach has much mental language ; 
 especially with regard to hard words, or 
 unwelcome tidings and indigestible pro- 
 posals : these we cannot stomach. The 
 mettle of horses when beyond easy con- 
 trol makes grooms call them '^stomachful." 
 And again Shakespear says : 
 
 " If you dare fight to-day, come to the field : 
 If not, when you have stomachs." 
 
 Julius desar, Act v. Scene i. 
 
 85. So the brain, the heart, the liver, the 
 spleen, the stomach, the bowels and the 
 kidneys are all used in a tradition Imme- 
 morial for mental organs, substances, states. 
 
THE LUNGS. 105 
 
 qualifications. The lungs are not so used, 
 except by Swedenborg, but the breath or 
 spirit, which testifies to a perception coeval 
 with language that they are neutral or 
 intellectual organs requiring to be united to 
 the flesh or will of the heart in order to be 
 placed. They are the wings of desire, and 
 fly with our wishes towards effect. 
 
 Z6. Seeing all this, it is not much further 
 to see that all these real loves, affections, 
 passions, imaginations, fancies, senses, married 
 to the organs, and fruitful with them in the 
 world's languages, and continually agent and 
 effective there as mental added to physio- 
 logical forces, present also and intervening 
 upon occasion as they are in the great lives 
 of the body itself, — are themselves the corre- 
 spondences and superior actors of whatever 
 goes on in the secret councils and gymnasia 
 of the constitution. They are different for 
 every man because he Is his own life from 
 
io6 THE LUNGS. 
 
 inmost to outmost. And evermore from a 
 mere piece of given nature which his first 
 wonderful body is, — from the block out of 
 the quarry of natural existence, — he is becom- 
 ing himself. So is he a mighty yet a least 
 society of atoms or individual men, all trans- 
 actinof the one business of his rulinof love, 
 life, or proprium, in countless avocations. 
 To shape, make and finish him in obedience 
 to his freely chosen ends is the use of them 
 all. Whatever does not minister to this 
 effect is cast out in his final day. 
 
 Z^, Look then into physiology through 
 the glass of this psychology. The theatre 
 of the human form, and more remotely of the 
 human body, from end to end is the kingdom 
 of the spirit, that is, of the will and the 
 understanding. The will, the love, is the all, 
 which united with wisdom rules atomically as 
 well as personally by divine right. More- 
 over, as God is a Man, and there is no God 
 
THE LUNGS. 107 
 
 for US but the Personal God, so there is 
 nothing intelligible in and for the finite man 
 except the Personal Man. 
 
 88. We may also infer from this trans- 
 fluence and translucence from above down- 
 wards, that the kingdom does not stop with 
 our summit ; that the will and understanding 
 themselves are permeable upwards, though 
 constituted in and of a freedom that makes 
 them individual ; thus that all the voluntary 
 parts from the brain-mind to the senses, are 
 penetrated with the contents, portents and 
 consequences of another life to which they 
 are bound. They are voluntary in the felt 
 sense of being voluntar}', — a sense divinely 
 given for ever,^ — and they are everlastingly 
 responsible : but moreover, they are fluxions 
 of the upper and lower worlds. And of 
 them in this light we know and see no more 
 necessarily than we see and know of the 
 heart and its system, or of our other abstruse 
 
io8 THE LUNGS. 
 
 parts. Only we do know that He is human, 
 that we are human, and that all belonging 
 to us is human. Our inevitable ignorance of 
 whatever is above us has brought many 
 revelations, that from the Lord we may begin 
 and increase to know the naturally unknow- 
 able. For it is impossible to conceive that 
 God will not teach us that which elevates 
 us to Himself, but which we cannot teach 
 ourselves without His aid. 
 
 Old- World Psychology. 
 
 89. The early English Poet, John Gower, 
 repeats the ancient tradition of the inhabita- 
 tion of minds in the Organs. He says : 
 
 " The Splen is to Malencol)^ 
 Assigned for herbergery.^ 
 
 The moiste Fleume^ with the colde 
 Hath in the Lunge's for his holde 
 
 1 Jie/bcTgeiy, place of lodging. - Fleuinc, flem. 
 
THE LUNGS. 109 
 
 Ordeined him a propre stede 
 To dwelle there as he is bede.^ 
 
 To the sanguine complexion 
 Nature of his insi)ecti6n 
 A propre hous hath in the Liver 
 For his dwellinge made deliver.^ 
 
 The drie Coler with his hete 
 By way of kinde -^ his propre sete 
 Hath in the Galle, where he dwelleth. 
 So as the philosophre telleth. 
 
 Now over this is for to wite,"* 
 As it is in physique write 
 Of Liver, of Lunge, of Galle, of Splen, 
 They all unto the herte ben 
 Servaunts, and each in his office 
 Entendeth to don him service. 
 As he which is chefe lord above. 
 The Liver maketh him for to love, 
 The Lunge giveth him wey of speche. 
 The Galle serveth to do wreche."' 
 The Splen doth him to laugh and play 
 When all unclennesse is away. 
 Lo thus hath each of hem ^' his dede 
 To susteignen hem and feed. 
 
 ' bedCy bid. ■* ivite, observe. 
 
 -' deliver, free, supple. ^ zurec/ie, revenge. 
 
 ^ kindc. nature. ^ hciit. them. 
 
no THE LUNGS. 
 
 In time of recreation 
 
 Nature hath in creation 
 
 The Stomack for a comun coke ^ 
 
 Ordeined so, as saith the boke : 
 
 The Stomack coke is for the hall, 
 
 And boileth mete for hem all 
 
 To make hem mighty for to serve 
 
 The Herte, that he shall nought sterve. 
 
 For as a King in his empire 
 
 Above all other is lord and sire, 
 
 So is the Herte principall. 
 
 To whom Reson in speciall 
 
 Is yove - as for the governaunce. 
 
 And thus Nature his ^ purveaunce ^ 
 Hath made for man to liven here. 
 But God which hath the Soule dere 
 Hath formed it in other wise 
 That can no man pleinly devise. 
 But as the clerk es us enforme 
 That lich^ to God it hath a forme, 
 Through which figure and which likenesse 
 The Soul hath many an high noblesse 
 Appropred to his owne kinde. 
 
 ^ coke^ cook. ■• purveaiince:, provision. 
 
 "^ yove, given. ^ lich^ like. 
 
 ^ his. this. 
 
THE LUNGS. 
 
 But oft her witte's ben made blinde 
 
 Al onelich of this ilke^ pointe, 
 
 That her abiding is conjoint 
 
 Forth with the body for to dwelle. 
 
 That one desireth toward helle, 
 
 That other upward to the heven ; 
 
 So shall they never stand in even 
 
 But if the Flessh be overcome 
 
 And that the Soul have holynome ^ 
 
 The governaunce, and that is selde 
 
 While that the Flessh him may bewelde.^ 
 
 All erthely thing which God began, 
 
 Was only made to serve man, 
 
 But He the Soul all onely made 
 
 Him selven for to serve and glade. 
 
 All other bestes that men finde, 
 
 They serve unto her owne kinde. 
 
 But to Reson the Soule serveth, 
 
 "Whereof the man his thank deserveth. 
 
 And get ^ him with his workes good 
 
 The perdurable lives food." 
 
 CoNFESSio Amantis, Book vii., pp. 
 346, 7. Henry Morley's Edition, 
 in the Carisbrooke Library, 8vo, 
 Routledge, London, 1889. 
 
 ^ like, special. '" beivelde, master. 
 
 " holynome^ wholly taken. * .^T^'A S^^^* 
 
112 THE LUNGS. 
 
 90. This extract, which purports to be a 
 part of the instruction which Aristotle gave 
 to his pupil, Alexander the Great, shows that 
 in former ages psychology had an embodied 
 residence in the human mind which it no 
 longer holds. How it originated is not 
 apparent, but it seems to be a survival from 
 the primeval Churches and their Revelations. 
 It cannot have come from anatomy, because 
 it is the living mind that is imported. Yet 
 anatomy of some kind, perhaps of animals in 
 sacrifices, of course opened the knowledge 
 that heart, lungs, liver, spleen are contents 
 in the body. Gower does not mention the 
 Brain, but instead of it the Soul. He lived 
 from about 1327 to 1408. For the above 
 Edition, cheap and elegant, the learned 
 Professor deserves the thanks of all who 
 value English Literature. 
 
THE LUNGS. 113 
 
 Weii^hinQ^ and Ponderinor, 
 
 91. With every Inspiration or breath the 
 lungs raise the body In all dimensions, and 
 were it not for the attraction of the earth and 
 the pressure of the atmosphere, they would 
 lift It into their own element, the air. As It 
 is, they weigh It continually In their scales. 
 Also they weigh every organ individually, 
 and make over to the general consciousness of 
 the body Its willingness or freedom of expan- 
 sion. If it is obstructed, or solidified, and 
 cannot dilate to obey the traction of the 
 breath, the fact Is registered in defective 
 respiration. All muscular movement and 
 exertion Is possible in strict proportion to 
 what the lungs can effect in expansion. 
 Disease and pain proclaim these conditions. 
 A pleurisy stops the breath, and brings its 
 
 play to a standstill. An Inflammation of the 
 
 li 
 
114 THE LUNGS. 
 
 liver, the peritoneum or the kidneys does the 
 same. These are loads that the lungs cannot 
 lift or endure. They cannot be breathed up 
 and down into the general atmosphere of 
 movement. 
 
 92. This weighing of the frame by the 
 lungs is also a constant tendency to elevation. 
 The lungs are the mountains of the body. 
 With each breath, the blood that the heart 
 immits into the lungs is raised up into the 
 air, and suspended in It for inspiration. 
 Imagine the clouds of winged blood, the 
 momentaneous crimson flocks and flights on 
 the helpful hill-tops. But not all the birds 
 of the blood can bear the altitude ; many fall 
 back wineless into the outer world. The 
 ascent is too steep for some, and they fail to 
 breathe, and sink into the tissues. For they 
 are all weighed in the airy balances, and 
 the flesh of their value is ascertained. The 
 same thing is repeated by the universal lung- 
 
THE LUNGS. 115 
 
 elevators in every organ : the blood is drawn 
 pulmonically by the breathing of the organ 
 into its capillary depths and heights, and 
 there performs its high services to the organ ; 
 and also is examined, judged and purified 
 according to the deeds done and doable in 
 that body ; whether they be well done, or 
 whether they be ill. Nothing can be weighed 
 without being in some sense raised some- 
 where. So here we have clearly a universal 
 function of elevation, namely, towards the 
 perfection of the service of the bodily 
 commonweal. Moreover, all summoning of 
 the blood to its intimate capillary houses is 
 necessarily elevation by reason of the naked 
 eminence of the sanctum, and there its quality 
 is discerned individually, and its value is 
 coined and stamped. If the good blood be 
 golden, the heart gives the gold, but the 
 lungs give the currency all its form, and are 
 its mint. 
 
ii6 THE LUNGS. 
 
 93. When the body is perfectly healthy, 
 and as Swedenborg says, " constituted in 
 motion," its weight is not felt, but we are 
 consciously one, and are insensible of our 
 weight. The heart, our "bosom's lord, 
 sits lightly on his throne." The bronchial 
 arteries raise the lungs to a higher summit, 
 and flesh and body follow them upwards with 
 airy accordant steps. All function or in- 
 finitesimal motion then goes on automatically 
 and as it were spontaneously under the grand 
 general motion of the lungs. And then also 
 irrespective of order and function, there is no 
 upward or downward in the frame ; we are 
 well in harmony ; and the erect body feels in 
 itself no antipodes. 
 
 94. Furthermore, although we always 
 breathe in the chest, the originant motive of 
 breath may come from any part of the body. 
 It does come potently from any part in 
 distress ; the organ or member beseeches the 
 
THE LUNGS. 117 
 
 lungs to breathe down the anguish, and may 
 summon them to utter from the voice eroans 
 or cries. We may breathe mainly from and 
 to a wound or a broken leg. So also we may 
 breathe principally and continually in waking 
 hours from the appetites of any organ. We 
 may breathe from and to the things of the 
 belly, the bosom, or the head. We may 
 breathe predominantly from the muscles, and 
 build an athletic life. In these cases the 
 lungs are the ministers of all established and 
 establishing bodily motives. They receive 
 and give wheels and wings, always by corre- 
 sponding movements, to the whole character 
 of the body. They weigh the body according 
 to Its own estimate and adopted centre, and 
 confirm its wills and ways. 
 
 95. Thus we have in the lungs a number of 
 correspondential facts showing transparently 
 that the lungs are in the body what the 
 understanding is In the man. The lungs 
 
ii8 THE LUNGS. 
 
 weigh and adjust according to the integrity 
 and unity of the frame. The understanding 
 ponders according to the sanity or conscience 
 of the mind. The understanding by its 
 constant spirit and affection makes the large 
 mind out of the hmlted senses, and considers 
 reactively the whole state of the organic will 
 which has the first mind with it. As life 
 goes on it has its own ponderings, for the 
 character is its burden, and often there is 
 "perilous stuff that weighs upon the heart." 
 From mental pain and reproof it is dispirited, 
 and does not know how to think. The 
 duties and delights of life are all sensed by 
 it, and it apportions the worth of performance 
 and the rights of happy days. Especially it 
 ponders the memories, which contain the 
 health or disease of the mind. It knows of 
 broken hearts, and refuses to live for them. 
 The parallel with the lungs is too obvious in 
 these particulars to require to be drawn into 
 
THE LUNGS. 119 
 
 further illustration. The trials, burdens and 
 blessings of the mind are here equated in 
 and expressed by the weights and sanities of 
 the body. 
 
 96. The tendency to elevation in both cases 
 is equally plain. The equation goes on. The 
 lungs elevate the blood and the body to a 
 high level by their inspirations : as Banning 
 well says, their " plenary inspirations." The 
 understanding elevates the affections towards 
 wisdom by its perceptions and thoughts. On 
 the summit, where the sensibility of conscience 
 is greatest, and the air of its truth purest, it 
 purges the affections by acute self-examina- 
 tion, and casts out their breathings when low 
 or impure. It puts truth in the first place, 
 and stamps it on the will, inviting obedience, 
 to convert the spirit into a reality, and to 
 make good the truth. 
 
 97. While this goes on the understanding 
 is itself elevated, and the conscience becomes 
 
I20 THE LUNGS. 
 
 clearer, just as perfecting health lightens the 
 body for the lungs, and abolishes clamps and 
 obstructions in the organs. 
 
 98. But the motives of life are all ; in this 
 case the purposes for which we use our 
 faculties, or the use which we make of our 
 understandings. The question is, what spirit 
 we are of? From this spirit we breathe, live 
 and act ; and our understanding is ultimately 
 enlarged by it, or limited to it. In its scales 
 we weio^h sensualitv against self-denial, and 
 good against evil. 
 
 99. It is therefore demonstrated that the 
 lungs in their corporeal functions correspond 
 actually and practically in the body to the 
 understanding in the mind : that the opera- 
 tions of either in their relative spheres tally 
 piece for piece ; that the universal secret 
 operations of the intellect can be seen in a 
 mirror from the lungs rightly understood in 
 their uses ; and on the other hand, that the 
 
THE LUNGS. 121 
 
 physiological doctrine of universal respiration 
 is elevated by the correspondence into a 
 psychology which actually reveals the con- 
 nexion between the body and the soul. 
 
 100. Shakespear diagnoses the corrective 
 lung-understanding offices with his usual 
 telling arrow, striking the apple on the head. 
 Does he not say, for instance, — 
 
 "And thus the native hue of resolution 
 Is sickhed o'er with the pale cast of thought " ? 
 
 Here the hot heart, sanguine in its first 
 desires, passes its courage through the gates 
 of consideration, and parts with the bloom of 
 its folly in the cool airing of the business- 
 offices of the lungs. 
 
 loi. We may now turn the psychology 
 upon the physiology. — The understanding in 
 its whole meaning is the eye of the mind, 
 and regarded as the impartial intellect, its 
 separation from the will allows its elevation 
 to any part of the mind whence instruction 
 
122 THE LUNGS. 
 
 can be given. As a mirror it receives the 
 heart or will upon its representative plane, 
 and enables it to contemplate itself in the 
 glass of reflections. When the reflection is 
 placed high, as in the conscience where the 
 Word of God informs, the heart sees Itself as 
 from a distance as we see ourselves In a lake 
 or a mirror, and it becomes an external object 
 of thought ; a second person ; an outer man 
 in the gaze of an inner. So again with 
 Shakespear, the '' mirror Is held up to 
 nature." And the mirror may be slanted in 
 all directions for fresh points of conscious 
 regard. But if the separation is Inconsider- 
 able, or the man does not stand intelligently 
 away from his memorial self, no whole view 
 of the state is taken ; and if the intellect is 
 kept close to or under or in the will. It is 
 merely an eye set back in the dark brows of 
 purpose to carry it into effect. 
 
 1 02. Observe, however, that the mind's 
 
THE LUNGS. 123 
 
 reflection not only takes the print of the 
 state reversed, as its office is, and reports the 
 reversal, but also seizes the heart of it in the 
 truths born of reflection, and according to 
 the willing reception of those truths reverses 
 the nature and makes it new. So the under- 
 standing, at first the mere luminosity of the 
 will, and the walking shadow of it, becomes 
 at length one with its substance, a new form 
 to it, and in the man grows up into a real 
 human understanding. 
 
 103. All this is represented in respiration 
 as distinct from pulsation ; in the carrying of 
 the blood up into the lung-vesicles to ex- 
 amine and purify it through the thoughts 
 and perceptions of the air. For the respira- 
 tions correspond to organic as well as volun- 
 tary thoughts, and all thoughts both look 
 and see. In this way the lungs represent an 
 introspection of the body in all its parts, as 
 the understanding is the eye and light of all 
 
124 THE LUNGS. 
 
 things of the mind. So the body is full of 
 its own consciousness, as the mind of its 
 own ; and the mental and bodily lights corre- 
 spond. The union must be close indeed 
 between breathing and seeing ; for seeing 
 from thought is conscious breathing : the 
 way of life with its moving events and objects 
 on both sides, In being seen, calls forth exact 
 breaths which are the planted feet of the 
 spirit. 
 
III. 
 
 The Heart. 
 
 Centrals for the Centres. 
 
 104. An eminent American Physiologist, 
 Dr. H. K. Jones of Jacksonville, objects to 
 the position that the pulmonary blood In Its 
 arterial flower nourishes the lungs, on the 
 ground that this blood is not freighted with 
 its nervous life until it has passed through 
 the heart. There is something in this remark. 
 Yet as the bronchial arteries nourish the 
 lungs, and give them individuality, that is, 
 respiration ; and as their fleshly structure Is 
 the greatest expanse in the body though the 
 lightest ; it is feasible that the pulmonary 
 vessels also contribute to the so-called 
 
126 THE HEART. 
 
 nutrition of those organs. Do not the 
 jugular veins carry down from the brain more 
 than the effete blood ? The subclavian vein 
 by the thoracic duct carries more than 
 venous blood : it carries the chyle and the 
 lymph, the many times refined essence of the 
 material food, from the kitchens of the 
 stomach and abdomen. Has not the brain 
 its supernal chemistry, by which it excludes, 
 hatches, a new spirit for this new body to 
 convert it into blood, so that the life may 
 be in the blood ? Unless by supplying this 
 missing link, this neck of nutrition, from the 
 ever-chymic brain, there is no account of the 
 transmutation of material chyle and lymph 
 into living blood. In this case the right side 
 of the heart, which receives the jugular and 
 subclavian veins, is the rich laboratory of the 
 blood, even more so than the left side of the 
 heart, which is more concerned in distributing 
 the arterialized blood than in making its 
 
THE HEART. 127 
 
 substance. The aeration of the blood may 
 be overrated as a function if it leads us to 
 neglect the spirit and life that go to its forma- 
 tion. Postponing these considerations, — if 
 the lungs and the heart are in marriage, is 
 it not likely that the great income of the 
 blood should in part be settled upon the 
 lungs as it accrues from the entire estate, and 
 on the day of marriage, that is with the first 
 breath ? The contrary seems unprovable, and 
 improbable. 
 
 105. This leads us to speak of the centrals 
 of the human system as differently conditioned 
 from the outlying parts ; as not mensurable 
 by their rules as we hold them ; but furnish- 
 ing exceptions which, if they are of novel 
 import, yet may enlarge our vision for the 
 schemes of nature. We note this about the 
 brain, the apex and centre of all, where the 
 venous sinuses or lakes have no adequate 
 parallel in the body. In the lungs, where 
 
128 THE HEART. 
 
 veins ramify into minuter and minuter blood- 
 vessels like arteries elsewhere, and then, 
 ending in capillaries, their arteries increase 
 from leasts to laro^er and lar^rest vessels as 
 veins increase elsewhere. In the liver, where 
 veins subdivide like arteries, and again 
 Increase, and form a trunk like veins ; and 
 carry venous blood all through the two 
 vascular trees planted Into twigs, and fruit- 
 ing into roots. An author has named the 
 liver the pig of the body. But after it has 
 rejected the bile and the gall, its portal blood 
 may be clean enough for the life of the 
 animal, and nourish Its flesh, while the hepatic 
 arteries carry on the like function with the 
 bronchial arteries for the lungs, and, — besides 
 enriching the portal blood at the extremities, 
 and empowering the work of secretion, — 
 inaugurating the liver into the respiratory 
 movements of expansion and contraction 
 which It undergoes thirty times a minute. 
 
THE HEART. 129 
 
 and by which as motory force all its functions 
 are performed. 
 
 106. Central events, therefore, do occur in 
 the great seats of power, the organic centres ; 
 royalties, autocracies, supersession of rules of 
 thumb and rules of foot. The carotid arteries, 
 to convey a meaning, are no longer flush 
 with their blood like the common aorta, but 
 they climb up by bony spires to the ante- 
 chambers of the brain, that the blood of the 
 heart may bow before it, and put off the 
 uniform of its familiarity elsewhere. The 
 heart comes under the same aspect of central 
 and supernal governance. For it is the 
 centre of the body. As the Will is neither 
 voluntary nor involuntary, but is only Will, 
 and volitions are its proceedings, so the heart 
 is only blood determined into reciprocal 
 muscles, and it is its free self, and the pivot 
 of itself, and it is its own blood-life. 
 
30 THE HEART. 
 
 The Coronaiy Vessels of the Heart. 
 
 107. In what follows on this subject, I make 
 a few slight and cursory remarks, to solicit 
 the reader's best attention to Swedenborg's 
 Chapter on the Coronary Vessels, an abridg- 
 ment of which will be found in the following 
 pages (n. 142-157). 
 
 108. The heart is said by the Clerks of 
 Anatomy to be " nourished " by the coronary 
 arteries, their blood being afterwards returned 
 to the venous side by the coronary veins. 
 Is not this a heartless dole for such an organ ? 
 Is it likely that the winepress and vat of the 
 blood imbibes none of its own living wine at 
 first-hand : that it treads the winepress on 
 such conditions ? That this muscle of muscles 
 depends for its blood-life and blood-spirit 
 upon small weak vessels given off outside it 
 by its aorta ? It is a hard muscle to get into : 
 
THE HEART. 
 
 '3» 
 
 perhaps the toughest of all It is filled 
 constantly with the finest, purest, richest 
 blood for itself and then for all the organs of 
 the head and the body ; and can it live by a 
 backvvay out of the street of one small artery 
 not its own ? Does the emperor in his 
 palace with an imperial cellar send to a 
 tavern for his ambrosia ? Moreover, the 
 heart is richer in spirit than the purified 
 blood of the lungs ; and this spirit is the 
 property of its own flesh. The heart, too, 
 embraces its blood with all its heart with 
 continual pressures, emblems of its own 
 titanic strength. And its chambers, and 
 particularly the right ventricle, are furnished 
 with tridents triple-pointed, with muscular 
 beds and strong contractile caverns, set with 
 great bands and arrests, by which the grips 
 and claspings of the heart are effective. In 
 a word, everything is prepared for the heart 
 to drink mightily of the wine of its own vine- 
 
132 THE HEART. 
 
 yard. There are minute orifices or foramina 
 in some parts studding the ruddy caverns, 
 and which open as mouths polished with 
 drinking, and always ready to drink. L. 
 Langer, a modern Anatomist, says these 
 occur in all the cavities of the heart The 
 blood also is human, and longs to feed its 
 own form, as the heart hungers and thirsts 
 for it. The lungs in whose breathing arms 
 the heart beats and reclines, assist all these 
 functions by traction. Now Swedenborg's 
 theory is, that both the coronary arteries and 
 the coronary veins, although carrying rela- 
 tively arterial and venous blood, are veins to 
 the heart, and that they empty into the aorta 
 on one side, and into the right auricle or vena 
 cava on the other : having their terminations 
 in these places respectively. 
 
 109. In this view, the heart in regard to 
 its own vessels is a double cone. The proper 
 vessels which animate, or as the saying is. 
 
THE HEART. 133 
 
 nourish the organ, are arterial, and Sweden- 
 borg denominates them '' diminutive aortas 
 and pulmonary arteries." They arise from 
 the little foramina on the inside surface of 
 the heart, they run into the muscular 
 substance of it ; they then form channels 
 which become the origins and tubes of the 
 coronary vessels, and these go out to the 
 surface of the heart, and end as mentioned 
 just above. In the systole or contraction of 
 the heart, its proper and intimate vessels 
 send their blood into the coronary vessels of 
 both kinds, which are their veins. 
 
 1 10, The current view is that the so-called 
 coronary arteries come from the aorta, supply 
 and nourish the cardiac muscle, and then 
 ending in the coronary veins, seek the right 
 side of the heart, the auricle near the vena 
 cava. A contrariety of current is implied in 
 these two views, excepting for the coronary 
 veins, which are veins on both showings. 
 
34 THE HEART. 
 
 111. In the former case divined, and de- 
 fended on anatomical grounds, by Sweden- 
 borg, the heart Avrings into itself what it 
 requires of its own life-blood. There is also 
 a perpetual balance going on in this active 
 and anxious organ. Nature makes equi- 
 librium here for the security of the throne of 
 the body, and makes it by the heart taking 
 in what it wants, rejecting as it pleases, 
 relieving itself of pressures, and so b}^ many 
 compensating channels commanding equality 
 and evenness in the ever- varying populations, 
 interests, and insurgencies of its own blood. 
 
 112. In this way, every pulsation, the whole 
 action of the heart, squeezes out the blood of 
 the muscle which the heart is, from the in- 
 side to the surface, and thus perpetually fills 
 the coronary vessels. This is an adequate 
 provision for the heart. So are not the 
 Parthian squirts which the retreating aorta, 
 according to the learned, shoots to it. In 
 
THE HEART. 135 
 
 this wise it is bathed in its own inward 
 courage, and does not Hve upon the sweat of 
 its wrestlino-. The conflict of the two views 
 recalls the war between the old and the new 
 astronomy. It is a battle of centres. Is the 
 solar heart the centre of its own life, or is the 
 coronary planet the centre of it '^ 
 
 113. The gross objection to Swedenborg's 
 theory, — to the Copernican view, — is, that the 
 coronary arteries here classed as veins are 
 made to run into the aorta, and how should 
 veins run into an artery ? Veins carry venous 
 blood, and are not in rank with an artery. 
 In the circumferences, Yes ; in the centre 
 artery and vein are both extant in a higher 
 name and power. The blood that has just 
 been life to the heart-muscle has no soil upon 
 it but only the certificate of self-devotion 
 and service. It has given up some little 
 life, but it is venous to the royal heart only : 
 for its very deed eminently arterial to the 
 
136 THE HEART. 
 
 rest of the body. Often it goes protected 
 by the valves and veiled as a bride into the 
 aorta. It has indeed parted with the pre- 
 rogative of continuing to be cardiac blood. 
 Yet it is an exceptional blood-angel to the 
 body. 
 
 114. Swedenborg's position flows from 
 the following statement carefully considered. 
 "All the vessels of the heart depend entirely 
 on the action of the heart, in the stream of 
 whose motion both they, and the muscular 
 fibres and fleshy ducts, as well as the lacunae 
 of the ventricles and auricles, are set and 
 disposed" {E. A. K. n. 398). Is there in 
 mechanics any thing of fluid, whether water, 
 steam, or oil, which does not flow according 
 to the forwarding and compulsion of the 
 machine ? Is there any parallel to the 
 coronary arteries feeding the heart back- 
 wards against its structural motions ? 
 
 115. The subject is too great and intricate 
 
THE HEART. 137 
 
 to be further considered here. We have 
 but touched it with common remarks, and 
 insinuated into it, to illustrate it to the reader, 
 a few patent analogies making for Sweden- 
 borg's theory. Yet one more thing com- 
 mends it, namely, its psychological import. 
 For the first time it justifies, mechanically, 
 physiologically, philosophically, the attribu- 
 tion of the will and feelings by endless 
 changes of state and representation to the 
 inner tides of the heart, seconding the 
 character and dispositions of the man in all 
 his moments. The heart becomes a mirror, 
 an expressive face, in the light of this new 
 anatomy. 
 
 116. Recognising the need of centrals for 
 centres, and relegating circumferences to their 
 places, we note, in defect of this righteous 
 order, the fate of the Sun himself in the 
 hands of modern astronomers. He, the 
 heart of dead nature, is regarded as the pan 
 
J 38 THE HEART. 
 
 and sweeping of her ancient atomry. His 
 "pure fire," "burning without consuming," 
 and burning with consuming, is cudgelled 
 into him and out of him by meteoric impacts. 
 Cosmos throws stones at him as in a pillory, 
 and so, not nourishes and cherishes him, but 
 provokes him, into warmth. It is like the 
 fate of the heart with the coronary arteries. 
 The mind of science in an age is one, and 
 carries the drift of the time. Materialism 
 is consistent in making exiguous second- 
 hand matter into the centre of all thinors 
 both in the human form and personality and 
 in the solar universe. 
 
 Representation. 
 
 1 1 7. The face is a living symbol of the 
 interiors, and shows, or can show, what is 
 going on within. Being front on the head, 
 it indicates the presence and pressure of 
 
THE HEART. 139 
 
 showing or representation everywhere in the 
 frame. To a mind sufficiently gifted, every 
 organ would have a face ; that is to say, its 
 structure and function through its explored 
 visible appearance, and at first always in its 
 place and wholeness, would symbolize, ex- 
 press, and represent brain - qualities and 
 human inhabitation ; we should see mind 
 clearly there, and body obscurely. In other 
 words, the end or purposes of the organ 
 in the man would be revealed. The Eye 
 in the elevation of such science would be 
 externally " the light of the body." 
 
 1 18. We have frequently spoken above of 
 this rule of representation, for it is the con- 
 dition of mental and spiritual correspondence. 
 Yet, though the heart represents the will, 
 and the lungs the understanding, these are 
 but attributes, though real attributes, in the 
 organs. They are telegraphically presented 
 in the heart and the lungs, and not there in 
 
I40 THE HEART. 
 
 real presence. The heart and the lungs are 
 their theatre. Their life and truth is in the 
 organic mind, and from that mind in the brain 
 and the nerves. Yet were not sentences, 
 scenes, acts, dramas carried on in the blood 
 by the heart, and in the heart by the blood, 
 — things vitally like the mental things trans- 
 acting in the brain, — in short, representing 
 them by and in their play, — the heart would 
 have no life in the body, or only a diffused 
 existence. Below, realities are carried on by 
 representations^ the great Word by parables. 
 This law prevails. The mercy of it to the 
 human mind is, that the higher and highest 
 things can be seen somewise by the lowest 
 faculties, and the mysteries of nature can be 
 opened for them as they are opened by deeper 
 lessons and explanations of representation. 
 
 119. The brain is the supreme repre- 
 sentative and correspondent of the mind ; 
 for practical purposes it is the natural mind. 
 
THE HEART. i^j 
 
 Its cortical substances are little hearts, cor- 
 cula, which enshrine and prepare to incarnate 
 the love and wisdom of the man, such as he is 
 willing to receive them. These are the begin- 
 nings of all determinations, the powers of all 
 representations, and their pulses and breaths 
 alone carry with them the nutrition of life. 
 This life they circulate through the medullary 
 fibres, and then through the nerves, to the 
 universal frame. They both animate, circu- 
 late, and feed, and are the fountains of the 
 actions of both the heart, the lungs, and the 
 viscera. The brains are of such elevation 
 that they seem not only to represent but to 
 be the will and the understanding. So close 
 is the correspondence here between body 
 and mind. According to the materialists, 
 they secrete thought and mind. This, though 
 upside-down, divines their eminent glandular 
 function ; for they do secrete the spirituous 
 fluid which animates the body ; and in another 
 
42 THE HEART. 
 
 set of organs they do secrete a lower fluid 
 which is the blood of blood, and which is the 
 life of the red blood of the system. But the 
 glandular analogy cannot be carried upwards. 
 They do not secrete thought as the liver 
 secretes bile ; but the descending soul makes 
 the mind -form, and through the form the 
 brain, and through the brain the thought. 
 
 1 20. At the risk of some repetition, we 
 may illustrate the representative character 
 of the lungs by recurring to the bronchial 
 arteries. They represent freedom from the 
 nature of the heart, although the lungs are its 
 married partner. Represeittatively, — in the 
 corporeal parables, — they are little streams 
 of affection coming off not from the heart, 
 but from the descending aorta, or from small 
 and remote vessels ; and thus not imme- 
 diately connected with the heart, — repre- 
 sentatively, the love, the Ego, — but with 
 another affection, namely, an affection for the 
 
THE HEART. 143 
 
 whole body or commonwealth, which is in 
 the movement of the lungs, — the wisdom, — 
 in the *' enlightened " self-interest of that. 
 To this affection for freedom the lungs attend 
 and listen representatively ; and herein they 
 correspond to and are at one with the 
 understanding psychologically. Once this 
 heed and direction given, namely, with the 
 first breath, the way for managing the heart 
 is begun : the heart, as the saying is, is 
 broken in his, or her, wedding- shoes. So 
 this one attention to a new order of influx 
 gives the possibility of respiration and thought 
 as holding with yet not obeying the heart's 
 pulsation. Correspondently, a little further 
 on, the first received instruction of the selfish 
 little infant in the mother's lap, — the first 
 " Naughty " from her loving lips, — begins the 
 commandments and the Gospels. An infantine 
 awe, a whimper, some small seeming break 
 of love, and a little remove from it, — some- 
 
[44 THE HEART, 
 
 thing of bronchial artery, — begins a second 
 life, and baby begins to know what "en- 
 lightened self-interest" is; for milk may at 
 length depend upon giving in. But educa- 
 tion, instruction go on, and work to modify 
 some of the self, and in long time are adopted 
 and acted upon, are perceived and are seen 
 to be indisputable and indispensable. Yet 
 the self, the original odd nature, the pi^o- 
 prium, remains for ever at the bottom, only 
 more and more plantar, or nearer and nearer 
 to the footsole ; just as the bronchial artery 
 remains for ever a dependent of the heart, 
 but though its apparent minister, its real lord. 
 It is not, however, an immediate dependent, 
 but still always partakes of the quality of 
 the blood, — the life-truth, — be it noble in Its 
 capacity of representation, or ignoble. Such 
 appears to be the small hinge and intercalated 
 pulley, — the to us imperceptible " clinamen " 
 or inclination, — by which the lungs swing 
 
THE HEART. 145 
 
 free and take the air ; opening the door of a 
 greater world than the heart of Itself knows ; 
 and afterwards Introducinof the heart with all 
 its blood to that Immense horizon where view 
 is added to existence. Out of this comes 
 the state of Freewill, and the consciousness 
 of it, though this faculty as the essence of 
 man is indeed a perpetual divine gift only to 
 the will in conjunction with the understand- 
 ing, and exists merely by representation in 
 the breast itself and the oro^ans and mem- 
 bers below it. For, as we said before, the 
 body is the theatre and the play, the mind 
 is the personal will and understanding. Yet 
 the body, — a body for ever, — is fundamental ; 
 for apart from its powers of show, manifesta- 
 tion, ritual, there would be no ultimatum, 
 no reagent platform for these faculties, no 
 senses and no actions. 
 
 1 2 1. Thus there are two selves repre- 
 sented in the heart ; two Voices : the thoughts 
 
 K 
 
146 THE HEART. 
 
 of the heart alone, and the thoughts of the 
 heart with the lungs. Both are Indeed with 
 the lunors because all thouo^ht involves 
 respiration. But in the first case the heart 
 rules, in the second case the lungs rule. 
 Sometimes a man thinks worse for disregard- 
 ing his first thoughts. Sometimes '' he thinks 
 better of it " when a first wilful thought has 
 carried him away. Second thoughts are 
 sometimes best. Consideration like an angel 
 comes and chases the offending Adam out of 
 us. The better self In a man may He in his 
 heart by good parentage, or come into It 
 from without. The poorer and leaner self 
 may be there in dry Intellect and self-con- 
 sciousness. Whichever way it Is, both selves 
 are representatively of the lungs with the 
 heart, but differenced according to the height 
 breathed from, and ultimately according to 
 the predominance of either organ. 
 
 12 2. The bronchial arteries as ministers of 
 
THE HEART. 147 
 
 respiration may stand in the mind-series as 
 the rational arteries, and the pulmonary 
 arteries and veins without the bronchial, as 
 the passional arteries. The whole circulation 
 of the blood, could it be regarded separately, 
 would be a passional circulation. The lungs 
 signify all law, and the heart signifies all 
 liberties. Union must exist between these 
 two, or neither can endure under those eood 
 names. 
 
 The Mental Heart, 
 
 123. If the heart represents the man's love 
 or will, it may be possible through a true 
 intuition of the organ, without going ver)- 
 deep, to see some common points of the 
 symbolism from one's own inward experience 
 and conscience, or from knowledge of the 
 world, applied to the nature and ways of 
 the heart. It feels with the feelinors and 
 
148 THE HEART, 
 
 emotions — sympathizes — but this does not 
 point ocularly to structure, but to general 
 location. But can we read love, will, self in 
 the shape and make and work of the heart in 
 images or mirrored forms : — in the business 
 it is always carrying on ? 
 
 1 24. Let us look first at the proper circula- 
 tion of the heart. It takes care of itself at 
 once from the finest of the blood and spirit, 
 and from the firstling flocks of the food 
 driven in from the plain under the jugular 
 mountains. These fluids, — for all is liquidate 
 here, — come to it with varying velocities. 
 The centres of the currents are swiftest and 
 purest, the sides are more and more sluggish. 
 The centres are caught according to quality 
 by its fleshly columns, and forced into its 
 caverns, cellars, palaces, temples, whither it 
 wills. For these the heart is self-contained. 
 The heart and they take no heed to the great 
 stream for the body rolling on through the 
 
THE HEART. 149 
 
 arterial tunnels to the lungs, and from the 
 lungs again to and through the heart. This 
 stream is like a wall which serves as a 
 cabinet for their privy councils and intimate 
 decisions. Streams in fluids, as marine 
 science knows, are barriers which currents 
 bent to other destinations do not infringe, 
 but pass under them, over them, and beside 
 them. Ocean currents make the sea organic, 
 fibrous, muscular, and tendinous, from the 
 equator to the poles, and from the poles to 
 the equator, tubulating the great deep as into 
 arteries and veins. So here this Red Sea is 
 as a shore on both sides for the perpetual 
 passage of the purest bloods, the chosen 
 people of the heart. 
 
 125. The heart is indeed a great example 
 of outpouring and giving away through the 
 general arterial system. It gives all its 
 blood away at last. But in each stroke of its 
 life, it serves itself first, and with the best 
 
50 THE HEART. 
 
 life, and gives the second best to its neigh- 
 bours, the organs. It needs the best for its 
 central work, and is justified in taking and 
 appropriating it. We may call it the very 
 organ of property or proprium. It is all 
 muscular, oneness of effort, and by the com- 
 paction and look of it, listens to nothing. It 
 is representatively a will that stands above 
 consciousness, and reveals itself by general 
 and not particular states, or only by striking 
 upon the ribs when it is offended. Being of 
 the form and shape of the love or will, we do 
 not pour will into it, but it pours will into us, 
 automatically and unconsciously. Yet, as the 
 w^Ill is the whole man and the sole man, so 
 this curious and most curious self, hidden in 
 its reality from all but God, hidden from the 
 man and not hidden. Is perceived by his 
 fellows through his person, life and actions ; 
 and himself is interpreted by it. The world 
 does not see auricles and ventricles, but it 
 
THE HEART. 151 
 
 always sees and says ultimately that the 
 man's heart is himself. So again the percep- 
 tions of language, perpetually inductive, as a 
 heart-voice from other men are seers of the 
 heart. 
 
 126. It appears now in this physiology of 
 the circulation that the heart is the most 
 grasping of all the firms in the commerce and 
 traffic of the body, and of itself knows itself 
 only. In the current physiology, it sends all 
 away from itself into the lungs and then into 
 the body, and is a mere muscle showing no 
 representation of that self-love which is the 
 permanent low centre of the life of every 
 man. 
 
 127. As we saw above, the mental heart, 
 the selfhood, is a natural claimant for miracle ; 
 without this it never alters itself. The Lungs 
 in their elevations are the means for the 
 miracle. The prayer is, '' Lord, give me a 
 new heart and renew within me a right 
 
152 THE HEART. 
 
 understanding." The heart is to be born 
 again. This cannot be represented and seen 
 physiologically ; for to the bodily eye the 
 heart of the righteous man shows no cha- 
 racters to distinguish it from other hearts. 
 
 128. But to resume our matters. After 
 the heart has made thorough use of the 
 choicest blood, its own proper heart-blood, it 
 sends it on, by forcible embrace ejects it 
 forth, into the coronary vessels, partly i, for 
 recirculation in itself for all kinds of media- 
 tions, accommodations, introductions, amities, 
 heart-purposes ; and pardy 2, to go into the 
 general circulation through the aorta, and 
 into the pulmonary circulation through the 
 pulmonary arteries. The first kind helps to 
 make all the blood suitable to its own nature, 
 character and constitution ; the heart being 
 the compounder and differentiator of the 
 blood, drilling it out of chaos into order. 
 The whole volume becomes unitary and 
 
THE HEART. 153 
 
 single - hearted hereby. For this subject, 
 see Swedenborg's light on the coronary 
 vessels. What the heart sends out into 
 these on the arterial side, bears the messages 
 of the heart, affecting and effecting its nature 
 and bequests. The coronary arteries, to 
 attend to them alone, represent affections of 
 the will or love like all the arteries, but being 
 immediate emissaries in the heart and from 
 it, they represent the flesh of its selfhood 
 more nearly than the aorta, the blood of 
 which is comparatively its common and not 
 its intimate minion. The general circulation 
 through the heart knows it only as a master 
 of many strokes driving it elsewhere : the 
 blood imbedded in the heart, from the 
 columns, caverns and foramina to the 
 muscular fibres, knows the heart as its 
 intimate flesh, and preserves the memory of 
 it. With this experience and recollection 
 behind it, the coronary blood carried into 
 
154 THE HEART. 
 
 the aorta is charged with the heart's ruling 
 pecuHarities and traditions in a higher degree 
 than any other blood that is pulsed from it. 
 Blood that goes from an end to an end, is 
 not promiscuous like water in a bottle, for it 
 is full of will and cannot be shaken : it is ot 
 its nature a priori ad posterio^^a. purpose- 
 carrying and purpose-seeking ; and can be 
 an undisturbed traveller in an ocean, full of 
 the past and the future, personal as a Captain 
 on a chartered voyage. 
 
 129. Thus w^e may conjecture that the 
 heart in its coronaries, has attached ministers 
 proceeding to the body, just as the love and 
 will in the mind have reporting affections, 
 pleasures and friendships far away from the 
 centre, which feed, defend and extend the 
 amour propre. By virtue of these the ruling 
 love is warned of whatever may infringe its 
 habitudes. Self can take care of its throne : 
 these look to its furnitures and footstools. 
 
THE HEART. 155 
 
 130. For we must look upon the blood as 
 itself the body, in the sense of being organic 
 by priority to the body, though not without 
 the body. In this view it has sympathies 
 from part to part, fluid members and organs 
 in social union, and all these have one soul. 
 So per contra the coronary vessels debouch- 
 ing into the aorta are model instances for the 
 purification of the blood in the liver, pan- 
 creas, spleen and kidneys, as pointing a high 
 example of elimination, — of the secretion or 
 self-denial of the blood itself; and this blood 
 especially in the kidneys may be the judicial 
 agent in the renal stream for sentencing the 
 fluid of the kidneys to extrusion. The 
 Scriptural word, " Searching the heart and the 
 reins," leads to this conclusion. The function 
 here is of the heart united to the lungs, of 
 the love purified through the informations of 
 the understanding. 
 
 131. The heart rules towards the pulmonic 
 
56 THE HEART. 
 
 circulation, and until the blood reaches the 
 lungs. So the love rules in the mind until 
 the understanding lays hold of it by thoughts, 
 puts them into it, imbues it with them, and 
 takes it to pieces in their analytic freedom. 
 
 132. The heart reigns in order in the 
 body throughout, married by nature to the 
 lungs. So the love or will reigns in the 
 general mind, but the understanding by senses 
 environs and informs it. The minutest 
 arterial vessels, and the capillary extenses, 
 are under the law of the lungs, but from im- 
 purity of the blood are subject to blocks and 
 obstructions which it is difficult to breathe 
 down into equilibrium, and so to continue in 
 the lubricated wheel of circulation. So in the 
 mind, the small oddities of self-love stand 
 out, and tend to bring back the great things, 
 and to reinstate them, using the weak places 
 of the understanding to defeat its common 
 faculty. These are beginnings of disease 
 
THE HEART. 157 
 
 in the body and the mind. For diseases of 
 the body traverse the respiratory power, 
 forbid plenary inspiration and expiration, and 
 subtract muscular strength. They either 
 thicken or emaciate the organs and tissues, 
 or make the muscular case with the ribs 
 weak, and thus the organs fall into displace- 
 ment and breathlessness. The mind also 
 totters correspondently, and thought lacks 
 animal spirit to stand upon. 
 
 133. From the principle that the arteries 
 proceeding from the heart represent affections 
 diverse according to the organs to which 
 they go, it becomes possible by the corre- 
 spondence of the organs to give names 
 respectively to the affections. Thus, as the 
 lungs correspond to the intellect, the organ 
 of truth, the pulmonary arteries correspond 
 to the affection of truth, and to its perception 
 and regard. But again the bronchial arteries 
 in the lungs correspond not only to an affec- 
 
158 THE HEART. 
 
 tlon for truth, but to an affection for the 
 freedom of self from self by the truths 
 received in the understanding. This affec- 
 tion is necessary before the love and intellect 
 of truth can come into play. It therefore 
 divides or splits the selfhood into two parts : 
 one which carries the old inherited nature, 
 what is generally called " human nature ; " 
 while the other carries a new considerate 
 renaissance. The selfhood thus becomes two- 
 fold, external and internal, and the external or 
 bronchial may rule, and then it becomes the 
 internal. It is, as we have often said, neces- 
 sarily rooted in self, for all love, affection and 
 action must have that ressort or they would 
 not be our own ; but now the selfhood has 
 two ends, the lower springing from self-love, 
 the higher coming up into the proper mind, 
 the intellectual lungs, fastened there, if we 
 may so speak, to heavenly love, which is love 
 to the Lord and love of the neighbour. At 
 
THE HEART. 159 
 
 the upper end wisdom has met our ruling 
 loves, and been received ; a wisdom infinite 
 in details ; another name for conscience, 
 which oversees every drop in the cup of 
 desire, and purges away its poisons. Our 
 last perception about the bronchial arteries 
 may therefore be, that they represent the 
 progress of that pilgrim, the mind advancing 
 in regeneration, from the ground of "enlight- 
 ened self-interest," social, politic, economic, 
 moral, towards " the hills from whence cometh 
 our help ; " the pure unselfish faiths and affec- 
 tions of love and charity and usefulness 
 which are the spiritual man. 
 
 134. As the aortic arch is a firmament over 
 the blood of the body, it corresponds to a 
 general affection for the natural life itself; 
 and in the spiritual world for the spiritual 
 life : for the immortality of the organs and 
 members. The carotids going to the brain 
 correspond to affection for wisdom. The 
 
i6o THE HEART. 
 
 arteries supplying the stomach and bowels, 
 which di!2:est the food, and raise it towards 
 the blood, correspond to the love of con- 
 tinuing life itself as daily bread for use 
 and memory. The hepatic arteries minister 
 vitality to the turbid current of the ab- 
 dominal veins full of the grossness of the 
 belly ; they may correspond to affections of 
 courage going to and through the conscious 
 unclean mind, to enable it to bear its re- 
 proaches and cast their bitterness out : their 
 mental gall and wormwood. The splenic 
 arteries give rest and play to their blood, 
 o-ive it the correction of exercise : the affec- 
 tions corresponding are for respite from fear 
 and care ; for a quiet mile on deck in the 
 sea of self-consciousness. For the digestive 
 system can be a factory of cares : of doubts 
 whether offered good things can ever be 
 appropriated. The arteries going to the 
 kidneys, themselves in a great strength and 
 
THE HEART. i6i 
 
 centre of motions, and which summon and 
 eliminate the Impure serum from the blood 
 as the coronarles discharge the heart-used 
 blood itself, correspond to affections and 
 passions which deal with old thoughts, and 
 set them aside ; which break up consociations 
 of false ideas ; thereby clearing the mind's 
 constitution. Enough, however. We speak 
 of the affections on the orood side. Thev 
 may however be designated on the re- 
 verse side according to the life led in the 
 body. 
 
 135. In all cases add the correspondence 
 of the luno;s or understandinQ: to that of the 
 heart or the love. Acrain we illustrate this 
 by the kidneys. The blood is brought to 
 them In the renal arteries to have the waste 
 serum separated from It. They are searchers 
 and strainers. But they have to be put in 
 action as a sieve in the hand. Of them- 
 selves they have no action but a form 
 
 L 
 
1 62 THE HEART. 
 
 prepared for action. The arteries give them 
 no kidney-Hfe or function. From what hand 
 does their work come ? From the brain 
 and the lungs. They are drawn into an 
 importance of dimension not their own, but 
 communicated from above. Respiration, 
 tendency to vacuum, comes to them, not in 
 breathing air, but in breathing blood ; in 
 breathing in arterial blood, in breathing out 
 venous blood, and in eminging stale serum. 
 It comes by the universal pulmonary motion 
 sensible everywhere. This pulls the kidneys 
 out, and the exactly attracted blood rushes 
 in to fill the void : then, the inspiration 
 ended, they subside, and the weight of the 
 body, the general pressure, contracts them, 
 and elimination is performed. Every organ 
 is a muscle for contraction, and gravitation 
 itself is quasi muscular and nervous, pulling 
 things together. We persist in dwelling on 
 this neglected respiration because it is so 
 
THE HEART. 163 
 
 intimate and so unacknowledged. Power- 
 lessness to act without the brain and the 
 lungs applies to every organ. Without these 
 two the heart could not exist : without the 
 lungs it is a sleep of the palpitating 
 flesh. After birth it is not awake of 
 itself to Its functions. So the affections 
 of the love without the wisdom, of the 
 will without the understanding and its five 
 senses, of the passions without conscious 
 motives or thought-forms and imaginations, 
 have no moment of life for the o^eneral 
 mind. 
 
 The Cwculation of the Heart and the 
 Corojiaries : thew Correspondences, 
 
 136. The heart is the artery of arteries 
 and the vein of veins. First, Its great cavities 
 are this. Then its proper arteries, as we 
 have seen, are the ducts which run direct 
 
i64 THE HEART. 
 
 from its blood into its many chambered 
 jnuscles. These Swedenborg calls its little 
 aortas. They correspond to the close loves 
 of the heart. The love of all life, bodily, 
 natural, spiritual, celestial, according to the 
 man's character, is representatively habitant 
 in them ; grossly speaking, the legitimate 
 love of one's self for one's stable place and 
 use in the Creation. The divine influx into 
 them is for this end. At the venous side 
 the corresponding vessels, which Swedenborg 
 designates little pulmonary arteries, minister 
 the same life, but to be disciplined by re- 
 peated ordinations on the way to the air- 
 world or thought-world of the lungs. The 
 heart does not live from affections, but from 
 loves as their fountain-heads : it is itself a 
 substance - man of nothing but loves or 
 heart-natures, and all affections proceed from 
 him. 
 
 137. The Coronaries on both sides corre- 
 
THE HEART. 165 
 
 spond to the direct insinuation of the uni- 
 versal cardiac hfe into the general and 
 particular life of the great systemic circula- 
 tion. But for their streams from the love- 
 heart the universal end would not be 
 represented in the torrents of the body. 
 The coronaries are gulf-streams which warm 
 the poles of the organic planet, bodily and 
 mental. The great aortic stream in this 
 comparison is rather a lung-stream than a 
 heart-stream. It knows the heart as a Lord, 
 not as an intimate Friend. The coronaries 
 know it in the latter relation, and are its 
 dear domestics. In this respect they are 
 affectlonally and representatively the first 
 helps in the general system to the universal. 
 general and particular ministrations of the 
 lungs which they are soon to feel and to 
 obey. They convey the absolute heart- 
 world Into the absolute lun^-world. Thus 
 carrying great ends and their fortunes, in 
 
1 66 THE HEART. 
 
 all health their good streams are safe, and 
 cannot be drowned in the other rivers 
 of life. 
 
 138. The circulation of the blood as a 
 doctrine is not only twofold, as Harvey left 
 it, but it is fourfold and manifold. First there 
 is the systemic circulation as known to physi- 
 ologists : the circulation from the left heart 
 through the arteries and the capillaries, and 
 back through the veins to the right heart. 
 This corresponds in its streams to all the 
 genera and species of the affections for the 
 human form. Next there is the pulmonic 
 circulation, from the rio^ht heart through the 
 lungs to the left heart. The great atmo- 
 sphere here intervenes by w^eight and pres- 
 sure, and by chymistry : correspondentially 
 the mind, the understanding with its senses, 
 meets the heart, marries it, and forms and 
 reforms it. The third and fourth circulations 
 are cardiac, transacted within the heart itself, 
 
THE HEART. ,67 
 
 from the openings in the heart to its muscles 
 on both sides. These, moreover, embrace 
 minor subordinate circulations. Such is a 
 general view of the several circulations and 
 their correspondences. 
 
 139. Our " modern thought" leaves out the 
 lungs as spirit and the heart as flesh. This 
 it does by confining the lung action to 
 breathing air, thus to the confines of the 
 chest : and by reducing the heart to an 
 organ of circulation external to itself, and 
 omitting its circulation within itself But 
 while the lungs breathe air in the chest, they 
 breathe body, the whole body, beyond the 
 chest. A singular phrase, breathing body, 
 but veracious, for they breathe and pull the 
 entire frame up to them, and this is the 
 general name of all its functions. Then, 
 again, the heart is relegated and confined to 
 the lung-neglected body, and has no flesh 
 for itself. Sic vos non vobis mellificatis apes. 
 
i68 THE HEART. 
 
 Whereas the heart must live for itself first 
 in order that the body may live at all. We 
 have, however, sufficiently seen that the heart 
 is no mere system of tunnels, but that in itself 
 it is peopled with endless dra^natis personce 
 of central natures or affections. Also that 
 the lungs are not mere air-ways or bellows, 
 but have the whole body in their keeping, 
 again to dramatize it for the use of the 
 moving soul. 
 
 Relations of the Brain befo7'e and after 
 Birth. 
 
 140. During embryonic life, the brain 
 which houses the spirit about to be incar- 
 nated, namely, the nascent will and under- 
 standing, under the Creator designs and 
 constructs the body by the foremanship of 
 the heart, and the strokes and pulses of the 
 heart are its commands and skills. The 
 
THE HEART. 169 
 
 inner room of this creation is strict and 
 private, with only space for the workman. 
 No air is admitted to the blood, and no void 
 room environs the foetus, which swims and 
 o^rows in a little sea of its own. Muscular 
 movements after a time betoken blind affec- 
 tions of the heart-muscle, ante-natal stretch- 
 ings. The brain is in the design of this, and 
 as the advance of design is impossible without 
 movement, so the brain is in motion corre- 
 spondent to the motion of the heart. The 
 brain does what the heart does, but in a 
 higher sphere, as an architect creates what 
 his clerks are to do, but in intellectual lines 
 and limnings, not with stones and bricks. 
 In a word, the animations, or voluntary and 
 intellectual brain-strokes, are now synchron- 
 ous with the pulsations of the heart. What 
 the animation prescribes, the pulsation carries 
 out. The throb of the arteries is architec- 
 tonic from the thrills of the light of the 
 
I70 • THE HEART. 
 
 brains. The brain correspondentially is thus 
 both heart and lungs to the fcetal body. It 
 not only builds, which is the heart-function, 
 but also inspires the building, which is the 
 lunor-function. The heart is subservient and 
 obedient. The forming structural will and 
 understanding are in mere unition at first. 
 The heart is in the stream of the cerebellum 
 and the cerebrum. 
 
 141. After birth, the administration of the 
 body throughout life, including growth and 
 development, is the business of existence. 
 For this second course the heart is an inde- 
 pendent organ. It is itself, committed to 
 itself, full of the heredity of the person, 
 subject to all the motions and perturbations 
 of the mental faculties, to all wills, desires 
 and emotions. Brain and head are above 
 these things, and can in nowise be in rhythm 
 with them. So It is that in the profound 
 harmony of the womb-life, the heart and the 
 
THE HEART. 171 
 
 brain must be at one, or formation would 
 be impossible. In the perturbed life of the 
 infant, the youth and the man, the heart and 
 the brain must be separated, divorced from 
 synchronism, and another marriage must take 
 place. Otherness of life involves otherness 
 of movement, and the new movement and 
 marriage is an animation or rising and falling 
 of the brain synchronous with the respiration 
 of the lungs. Therefore, coming down into 
 a new life, the brains change the way of their 
 steps. We know of the pulsation of the 
 foetal heart, and may be sure that if the brain 
 before birth coincides as of one mind with 
 the heart, it animates in keeping time with 
 the pulsations : another way of saying that 
 it precedes and urges on the structural for- 
 mation which is done by the pulsations. 
 We know of the respiration of the lungs, 
 and may therefore be sure that if the brain 
 after birth coincides in thought with them, it 
 
172 THE HEART. 
 
 animates them by keeping time with the 
 breaths. Yet the spirit and the body are 
 reverse as day and night. For when the 
 body is expanded by the lungs, the brain 
 is contracted, and vice versa. So the 
 brain gives away and sheds its spirit in 
 and with the momenta of the lungs 
 opening to that spirit, and taking it in, 
 which is effected in every part of the 
 body as it also opens to the pulmonic 
 inspirations. 
 
 Swedenborg on the Coronary Vessels of 
 the Heart. 
 
 142. The first intention was to print 
 Swedenborg's Chapter on the Coronary 
 Vessels as an Appendix, but it seems better 
 to refer Anatomists to his Eco7ioiny of the 
 Anhnal Kingdom, rather than confront the 
 general reader with a long technical discus- 
 
THE HEART. 173 
 
 sion. The alternative is to give some 
 general abstract of the subject as Sweden- 
 borg has left it. And first we premise his 
 general Induction of the whole subject, as 
 follows : — 
 
 143. " The coronary vessels of both kinds, 
 arterial as well as venous, arise from the 
 heart itself, and not from the beo^inninor of 
 the aorta. For there are little columns and 
 lacunae in the ventricles and auricles ; there 
 are fleshy ducts, and there are motive fibres. 
 The blood flows from the heart into the 
 lacunae, especially under the columns ; from 
 the lacunae it is expressed into the fleshy 
 ducts ; from the fleshy ducts into the fibres ; 
 from the fibres into the coronary vessels, 
 both arteries and veins ; from the coronary 
 vessels, either through two foramina into the 
 aorta, or through one large foramen into the 
 right auricle, or through several foramina 
 into the same : but the superfluous blood in 
 
174 THE HEART. 
 
 the coronary vessels runs back into the 
 lacunae and ventricles. • 
 
 144. " All these vessels depend entirely on 
 the action of the heart, in the stream of 
 whose motion both they, and the motive 
 fibres, and fleshy ducts, as well as the 
 lacunae of the ventricles and auricles, are set 
 and disposed. From which it follows, that 
 all the vessels that occupy the surface of 
 the heart are venous, the arteries corre- 
 sponding to which are in the substance of 
 the heart. 
 
 145. ''Such then being the origin of the 
 coronary blood, it follows, that the superficial 
 vessels, commonly called coronary, perform 
 their diastole when the heart performs 
 systole : and In like manner that the super- 
 ficial vessels of the auricles, perform their 
 diastole when the auricles perform systole, 
 and vice versa. But as many anomalies occur 
 in the auricles, and in the right auricle 
 
THE HEART. 175 
 
 particularly, so, in order that the auricular 
 blood may find an outlet in all cases and 
 under every circumstance, a number of 
 orifices are provided, through which this 
 blood can be thrown out, suitably to all 
 diversities of state. 
 
 146. " If we compare the origins of the 
 coronary vessels with the outlets of the same, 
 it will be evident that the blood of the rieht 
 side of the heart is transferred immediately 
 into the aorta, and the blood of the left side 
 of the heart, into the right auricle ; much as 
 was the case in foetal life by means of the 
 foramen ovale and ductus arteriosus ; show- 
 ing that the coronary vessels and their 
 mouths, relatively to the determinations of 
 the quantity of blood running through them, 
 are substituted in place of the foramen ovale 
 and ductus arteriosus ; the channel and mode 
 of circulation only being changed. And this, 
 in order that the venous blood, in this place 
 
[76 THE HEART. 
 
 of concourse, may not injure or destroy the 
 natural state of the kingdom, subject as it is 
 to such frequent mutations. 
 
 147. "Hence it is clear, that neither the 
 motion of the heart, nor the circulation of the 
 blood, can subsist for any length of time, 
 unless the peculiar vessels of the heart that 
 discharge the blood into the aorta, and those 
 that discharge it into the right auricle, pursue 
 a perfectly distinct course, and have no 
 communication with each other. Were they 
 conjoined, the same effect would ensue as 
 if the septum between the ventricles were 
 perforated. 
 
 148. " Meantime, whoever attentively ex- 
 amines and considers the origin, progression 
 and outlets of these vessels, will see in them, 
 and consequently in the heart, an image and 
 representation of the state of the body and 
 animal mind. In which respect numerous 
 affections may not improperly be attributed 
 
THE HEART. 177 
 
 even to the heart, according to the usage of 
 common discourse." 
 
 149. The anatomists upon whose descrip- 
 tions this theory is based, and especially 
 Morgagni, record with no exception that the 
 orifices of the coronary arteries in the aorta, 
 one or more of them, in a proportion of 
 subjects, open into that vessel, behind the 
 aortic valves, and into these orifices the blood 
 cannot enter when it is propelled by the heart 
 through the aorta. This perplexed Morgagni, 
 who could not say when or how the blood got 
 into these orifices. And upon this Sweden- 
 borg remarks that " the law of nature, constant 
 in its causes and effects, forbids our attribut- 
 ing to one heart, or to one of two orifices 
 in the same heart, what is evidently denied 
 to the other." The modern text-books of 
 
 M 
 
178 THE HEART. 
 
 anatomy take no notice, so far as I am aware, 
 of this difficulty, but place all the coronary 
 orifices above the valves. 
 
 150. Now ''Anatomy forbids us to conclude 
 that the blood is .conveyed by the aorta 
 through the coronary arteries to the surface 
 of the heart. For when the heart is con- 
 stringed and the aorta expanded, the blood 
 cannot pass thither through either orifice, 
 because at this time the valve is carried up, 
 and the orifices are closed by its outspread 
 curtain. Nor can the blood pass through 
 either orifice when the heart is expanded and 
 the aorta compressed, because at that time 
 the torrent is driven onward through the 
 arteries, so that none but the superfluous or 
 refluent portion can regurgitate into the 
 orifices ; which it must do without impetus, 
 or power of forcing itself in. The heart 
 itself, on the other hand, demands an 
 immense force to throw the blood into it, 
 
THE HEART. 179 
 
 which also the arterial coronaries cannot 
 supply, because they are distinguished by no 
 muscular circles, but by little wrinkles and 
 folds of fibres." 
 
 151. ''Furthermore," he says, "that to 
 grant to these coronary vessels only two 
 inlets, and not always even two, into the 
 aorta, would be to expose the heart itself, 
 which is the purveyor of the blood to the 
 whole body, or rather the muscle of the 
 heart, to dangerous hazard, and to suppose 
 that it holds its life by tenure from its 
 own artery ; when yet nothing demands 
 more present abundance and supplies of 
 the blood, which is its own property, than 
 the heart." 
 
 152. How the blood is forced, wrung, 
 squeezed into the heart by the heart itself, 
 is shown in Swedenborg's premised Induction 
 given above, every point of which has a long 
 consideration devoted to it in his Chapter. 
 
i8o THE HEART. 
 
 See especially the function attributed by him 
 to the rueae or folds of the vessels. 
 
 153. He also sees the heart Itself as a 
 stupendous theatre of currents or channels 
 of nature, which are different for every 
 heart. It Is a great communit)' of bloods 
 and sangulducts In which all the vessels have 
 a common or general motion, and also a 
 perpetual Intercommunication. But the 
 coronary arteries and veins so called, which 
 are the terminals of this system, do not 
 Intercommunicate, or had not been shown to 
 do so In his day. 
 
 154. In characterizing the channel-work 
 of the proper blood of the heart, not meaning 
 thereby the channels of the pulmonary and 
 general circulations, Swedenborg assigns to 
 intra-cardiac currents the names of refundent, 
 retorquent, anticipant, transferent and retro- 
 ferent vessels. 
 
 155. "If the field of least vessels," says he, 
 
THE HEART. i8i 
 
 " be that where nature most especially plays, 
 and celebrates her animal sports, and if those 
 vessels depend upon the governance of the 
 brains more immediately than the larger ; 
 and If in the held of those vessels changes 
 occur according to all the actions and affec- 
 tions of the brains, and which through the 
 Intermediate arteries affect the pulse of the 
 heart ; and if the least vessels be considered 
 as placed in one extreme of the sanguineous 
 system, and the heart as placed in the other, 
 maintaining a mutual relation through the 
 larger arteries ; and finally. If the heart Itselt 
 be encompassed with a similar held of least 
 vessels ; then It follows that there is no 
 change arising either from the brains or 
 the body throughout the whole sanguineous 
 system which is not represented in the heart. 
 When the transferent vessels are multiplied 
 beyond their due number, or open too 
 widely, they represent a weak, timid, un- 
 
[82 THE HEART. 
 
 Steady state of mind, and a corresponding state 
 of body. With these transferent vessels the 
 retorquent vessels of the left ventricle concur, 
 and the anticipant; in fine, all those called 
 arteries. On the other hand, the i^etrof event 
 vessels commonly called veins, if very 
 numerous and open, indicate a firmness and 
 strength of the nervous, arterial and venous 
 systems ; and with these the retorqitent 
 vessels of the right ventricle concur. But 
 the refundent vessels both of the right and 
 left auricle, when they are present and 
 multiplied and expanded beyond their due 
 proportion, are significant of frequent changes 
 of the body and animal mind ; of irregular 
 pulses, frequent inundations and palpitations. 
 . . . The appearance of the heart depends 
 principally upon these [coronary] vessels. . . . 
 Hence we may see how rude irregular 
 motions and impulses occurring from day to 
 day, deprive the machine of the heart and 
 
THE HEART. 183 
 
 the entire sanguineous system of their in- 
 tegrity of state, forcing open passages which 
 ought to be closed, contracting those which 
 ought to be opened, and thus inverting the 
 proper order : how by these means a nature 
 is at length superinduced which rushes with 
 blind instinct into the lusts which necessarily 
 result from an altered fabric of the heart. 
 . . . Thus we see a covenant of perpetual 
 amity established between the brains and the 
 rest of the body through the medium of the 
 heart." 
 
 156. " Each particular viscus of the animal 
 body has its own science of angiology, or 
 its own particular doctrine of arteries and 
 veins." 
 
 157. Swedenborg gives a second version 
 of the heart in the Animal Kingdom in his 
 Chapter On Organic Forms gene7'ally. His 
 works contain hardl}- any other notice of the 
 subject. "The heart itself," he says, "is an 
 
i84 THE HEART. 
 
 organ for preparing liquids for the composi- 
 tion of the blood, and at the same time is the 
 beginning of the circulation of the blood ; 
 for the blood is not only worked about and 
 digested in the heart, but is also discriminated 
 into parts ; in short, the purer essence is 
 driven out into the coronary vessels, and the 
 grosser is sent away into the lungs. The 
 part that is transmitted into the coronary 
 vessels flows out into the beginning of the 
 aorta." And in a note he observes that all 
 the coronary vessels are " the veins of the 
 heart, and are on the same principle as the 
 bronchial vein in the lungs, and the hepatic 
 vein in the liver." 
 
 158. These brief extracts must suffice. 
 Swedenborg, a combined anatomical and 
 psychological Seer, has represented the heart 
 as in itself and for itself the principal organ 
 of the body, and the express representative 
 of the lower or animal mind, and united to 
 
THE HEART. i85 
 
 the lungs, of the higher or rational mind. 
 This alone gives his remarkable and novel 
 theory a claim to be first studied and under- 
 stood, and then considered against the facts 
 of anatomy, to see whether it be indeed a 
 truth. And here we may remark that a 
 psychology may be true and valid, and not 
 be represented in any adequate knowledge 
 of anatomical facts. Psychology in the 
 classic ages was in this condition. See John 
 Gower's risztme of it. This in no way 
 disproves or discredits the psychology ; but 
 shows that it has now to wait for a rational 
 scientific foundation. Not having this, it 
 may pass away for a time, as the attribution 
 of psychical and affectional states to the 
 heart has passed away. The psychology, in 
 order to descend as thought-sight into the 
 organs, depends entirely at first upon a 
 general anatomical knowledge of the organs, 
 such as existed well in Swedenborg's day. 
 
1 86 THE HEART. 
 
 The Veins. 
 
 159. The veins seem to have less physio- 
 logical thought spent upon them than the 
 arteries ; like woman in history : their record 
 is short : when the arteries are functionally 
 described, it is enough to say that the veins 
 accompany them, bringing back the exhausted 
 blood to the heart. They carry our mor- 
 tality, and as we die momently, their work is 
 extensive. But the last word cannot easily 
 be said about them. 
 
 160. The blood after passing from the 
 arteries through the capillary system enters 
 the veins. It has now lost its arterial red- 
 ness, and is blue or dusky. Its chief works 
 seem to be done in the capillaries. The 
 affection with which it makes for each special 
 organ is an end of particular service : for the 
 body consists of nothing but ends or final 
 
THE HEART. 187 
 
 causes In circular and spiral series of series. 
 The ends are to give life to the organ, which 
 Is done by the self-sacrifice of the blood 
 which Is the life when it comes into Its in- 
 dividual globules in the capillaries. Thus 
 the individual globules, like all individuals, 
 have each the blood soul in them for duty and 
 love of the organ which is their neighbour, 
 otherwise than when they are in rushing 
 masses or crowds in the arterial streams. 
 In the capillaries, through the respiration, 
 they animate the organ ; they repair and 
 rebuild it, for they are transmutable Into Its 
 solids ; and they purify themselves by secre- 
 tions. It Is of their nature that they can 
 become In time all the organs through which 
 they circulate. With their forms, — with the 
 brain round them, and the life in them, and 
 the lungs drawing them on, — organic archi- 
 tecture, organic material, and organic purpose 
 and want for the bodily man, are everywhere 
 
i88 THE HEART. 
 
 Immanent and urgent. Under these auspices, 
 as kidneys are essential, the kidney blood 
 first builds and continually rebuilds them. 
 It has the eidolon and then the idea and 
 then the workmanship of them in every drop 
 of it. 
 
 1 61. But when the end or ends are ac- 
 complished, the blood Is comparatively at 
 leisure and rests. Ends on their way burn 
 with the love that is in them, and are ardent 
 and flaming : In their work they are settled, 
 not hurrying to the place, but at the artisan- 
 bench ; making kidneys, or feet, or what you 
 want ; they have the common hue of the 
 workshop : may we say, they are unnoticed 
 and colourless ; private, and stick to their 
 last. When the end Is discharged from 
 them, and the Individualities are again 
 massed, they have lost one life and its ful- 
 gence, and are under mere pressure in the 
 veins, and not propelled by pulsation. They 
 
THE HEAR 7. 189 
 
 have valves to cratch them, and prevent 
 them from falHng back. They cannot tumble 
 beyond a safe number of steps, and even 
 then into nets or curtains. 
 
 162. Yet the blood in the veins is not less 
 pure than the blood in the arteries. The 
 blood in the renal veins might be reckoned 
 more pure, for it has parted with the urine in 
 the kidneys. The blood in the ascending 
 vena cava has parted not only with this but 
 with the bile and the gall. We may infer 
 that the venous blood after these purgations 
 and sacrifices is old and weak and hungry 
 and appetent, but not otherwise impure. 
 The end in it is changed. It is croincr to a 
 new kingdom and a younger progeny in 
 which it will live again. 
 
 163. The venous blood returning from the 
 brain is especially lustrated and purified, 
 both in the skull, and in the organs of the 
 senses. This is evident from the arterial 
 
I90 THE HEART. 
 
 secretions of the eyes, the ears, and especi- 
 ally of the nose. The mouth and pharynx 
 also are a vast field of sputa and mucosities 
 from which the veins are freed. So also are 
 the trachea, and the bronchi. In the mouth 
 the appetizing saliva is given away by the 
 arteries. The blood in the superior vena 
 cava especially is emptied of impurities, and 
 weak in itself is led onwards down the bene- 
 ficent neck to its new career. It is a proof of 
 the comparative purity of the venous blood 
 when it is in the right chambers of the heart, 
 that it is immediately committed to the lungs, 
 and the light winnowing air in them is the 
 last trial it has to undergo, and the final 
 acquittal. Very different from its lower 
 sentences and fines in the liver and the 
 intestinal tube. 
 
 164. The venous blood streaming onwards 
 to the right side of the heart, and with all 
 these impurities drained and strained from it, 
 
THE HEART. 191 
 
 is gifted with the new chyle mingled with 
 abundant lymph from all the organs, by the 
 channel of the thoracic duct, which at the 
 bottom of the neck enters the junction of the 
 left jugular and subclavian veins. This 
 chyle is the realized nutriment that has been 
 afforded by the food taken, after passing 
 through the examination of the lacteal 
 vessels ; and it also contains the returned 
 lymph from those higher veins, the lymph- 
 atics, and which has passed through the 
 lymphatic glands. It is the contribution of 
 the body to the blood. If it were the whole 
 account of the constitution of the blood, then 
 brain and nerves, and the complete man 
 would be nothing but body, and the Lucretian 
 dogma, {De Natura Rej'uni, Lib. II. 864-88 1 ,) 
 would be partly just, that we are made of 
 what we eat, of flocks and herds and vege- 
 tables. But Swedenborg sees that the 
 venous blood from the brain has endowments 
 
192 THE HEART. 
 
 of a noble order from that summit of life and 
 activity in which all function is eminent and 
 supreme. The brain itself is almost fluid, 
 and in its ventricles and interstices abounds 
 in shallows and lakes. Is it possible that 
 what is thus admitted to, or emitted from, 
 the brain is on the same level of function 
 or structure as the lubricatine fluid of the 
 lower serous membranes .^ Common sense 
 contradicts this, or if not common sense, the 
 first blush and probability of it. Perhaps 
 Chemistry, always working with things dead, 
 or with after-deaths, can detect no difference 
 between brain-lymph and body-lymph, but 
 then Chemistry must have Life before it 
 speaks : and life is in the nature of things 
 beyond its pale unless the chemist himself 
 spiritually alive imports it. 
 
 165. Professor Tafel says: "According to 
 Swedenborg, there are three general functions 
 of the brain — (i) the function of sensating 
 
THE HEART. 193 
 
 and perceiving, (2) that of determining and 
 acting, and (3) that of conceiving and bring- 
 ing forth the nervous fluid or animal spirit, 
 and the blood." 
 
 166. *' For the purpose of preparing the 
 blood," says Swedenborg, "the Soul has 
 established in the cerebrum an illustrious 
 chemical laboratory, which it has arranged 
 into members and organs, and by the 
 ministry of these it distils and elaborates a 
 lymph animated by the animal spirit, whereby 
 it imbues the blood luith its oion inmost 
 essence, 7iatin^e, and life. This is the object 
 of certain organs of the cerebrum, namely, 
 the corpus callosum, the fornix, the three 
 ventricles, the choroid plexus, the glands or 
 tubercles of the isthmus, the infundibulum, 
 the pituitary gland, the cavernous sinuses, 
 and several other organs. The essential 
 animal spirit must be in the blood in order 
 that it may act the part of a corporeal soul, 
 
 N 
 
;94 THE HEART. 
 
 or play as soul In the body. That there are 
 two natures in the blood see The Animal 
 Kingdom, Part I. The animal spirit cannot 
 be poured into the blood-vessels, because it 
 is most volatile, unless it be conveyed thither 
 coupled with lymph. Therefore this lymph 
 is the very purer blood. So the cerebrum 
 is a great conglomerate gland, to which as a 
 conglobate gland the pituitary gland corre- 
 sponds." {The Brain, Vol. I. n. 90.) 
 
 167. "The lymph of the cerebrum is 
 carried down by the jugular vein, and the 
 chyle of the body is conveyed by the thoracic 
 duct, in such a manner that they meet one 
 another, and produce [in the neck, the place 
 of universal nexMs\ that noble offspring, the 
 blood." {Ibid. n. 93.) 
 
 168. The above conglomerate of organs, 
 the uses of which seem to be unknown to 
 physiologists, Swedenborg regards as a 
 separate system, and speaks of them as The 
 
THE HEART. 195 
 
 Chemical Laboratory of the Brain. The 
 animal spirit is the first product, the white 
 blood is the second, and becomes the vehicle 
 of the first, and both then enter into the new 
 red blood which is the product of the union 
 of the animal spirit through the lymph or 
 purer blood with the chyle. The jugular 
 blood is the bed and bridal, the offering and 
 fortune of the parents for the new lives. 
 
 169. Can we get a clearer meaning of 
 Spirituous Fluid and Animal Spirits to con- 
 ciliate the metaphysicians and physiologists ? 
 Whatever carries an end or purpose of life 
 with it, is in the spirit of that life. An apple 
 pip is instinct with the force or spirit of pro- 
 ducing in and through the ground and the 
 air, and through heat and light, an apple 
 tree, and apples. That is its evident end. 
 The pip knows nothing about it, yet does it. 
 It has a soul of good use, but not of intelli- 
 gence. It has no brains. 
 
196 THE HEART. 
 
 1 70. The animal spirit has brains continu- 
 ally pressing through it, and making it alive 
 for the ends of the body. What is called 
 protoplasm, the stuff which can convert itself 
 into so many organic forms, is nothing but 
 a vehicle of intelligent ends, all of which 
 emanate only from brains, either from the 
 conscious cerebrum, or from the unconscious 
 cerebellum. The unconsciousness is no 
 difficulty, for we are unconscious of our own 
 souls, which are ourselves in an intimate 
 degree. Wherever therefore any organic 
 end is carried out, as everywhere in the 
 miracles of the body, there is a living spirit 
 that does the work, an animal spirit ; and in 
 the head or the body it must be of the brain 
 or the body; it must have a cerebral or a 
 corporeal vehicle ; it must either be a fluid 
 or a solid. Otherwise it could have no 
 contact with our frame. There is therefore, 
 while we live in bodies, nothing in the objec- 
 
THE HEART. 197 
 
 tion that spirit and fluid and life and fluid 
 are incommensurable entities. Suffice it 
 that we are incarnate and incorporate, and 
 that we are also alive. And in short, as we 
 have said repeatedly, every part of the 
 organism is human in its ends, and clothed 
 with a humanity exactly adequate to the 
 effect required. If blood-making is the effect, 
 the man-spirit from the brain ensouls, the 
 man-lymph from the brain receives and 
 clothes the soul, and the man-chyle embodies 
 into corporeal blood. So the blood has the 
 life in it, and can work the man-soul's 
 commands or ends wherever it goes. 
 
 171. This embodiment is wonderful to 
 contemplate. All the most subtle and 
 dangerous principles in the world are taken 
 and tamed by it. The imponderables are 
 there, electricity and magnetism, fire and 
 light beyond mortal conception : the sub- 
 stances and creatures of every science. All 
 
198 THE HEART. 
 
 chemistry and all mechanics. Polarities to 
 new ends. All suspended upon unimagin- 
 able threads and films, in ovaries and wombs 
 in which they are reborn, and new named. 
 And incomparable safety is in the incarnation 
 and the castle of it. The self-preservation 
 here bespeaks the soul. Only our own 
 passions or evils can burn us down or break 
 us up. Had we no weakness from these, 
 lions and lightnings would be our maids. 
 
 172. Well, w^e have found the purest and 
 wisest old blood, and the most spirituate 
 young blood, in company in the jugular veins, 
 and on the way to the expectant heart ; and 
 this association of lives continual, not inter- 
 mittent or divided into pulsations. This 
 seems to raise the consideration of the veins 
 to a new point, and to allow us to say that 
 if the bright red or scarlet blood of the 
 arteries is kingly in its robe, the dark red or 
 purple blood of the veins (in its composure) 
 
THE HEART. 199 
 
 is queenly. In its brain-streams it is full of 
 prolification : a royal bed of lives. The 
 physical cause of the colours of the two 
 bloods is not yet conjectured, though the 
 spectroscope has been at work upon it. 
 Swedenborg gives a spiritual reason for the 
 colour of the blood : " It is red by virtue of 
 the correspondence of the heart and the blood 
 with love and the affections. In the spiritual 
 world there are colours of every kind. Red 
 and white are the fundamentals. The colour 
 red there corresponds to love, and the colour 
 white corresponds to wisdom. The colour 
 red corresponds to love there because it 
 derives origin from the fire of the spiritual 
 sun, and the colour white corresponds to 
 wisdom because it derives origin from the 
 light of the same sun. And because of the 
 correspondence of love with the heart, the 
 blood cannot but redden, and point to its 
 origin." {D. L. W. n. 380.) Physiology 
 
200 THE HEART. 
 
 can with difficulty look towards such psycho- 
 logy, but custom and perseverance may do 
 much for it, for the age is one of eye-openings. 
 The Poets precede as usual. Milton says, 
 "Celestial Rosy Red, Love's proper hue." 
 And as regards facial expression, sung and 
 said from the beginning, the healthful fire 
 of love has ruddy cheeks and brilliant eyes, 
 and the sweetness of it also lives in blushes : 
 arteries, capillaries and veins are at their 
 best here. The physiology of expression is 
 always a court of common sense, and this 
 Rosy Red is a witness in it. 
 
 Psychology of the Veins. 
 
 173. If the arteries correspond to affections 
 for the spirits of the organs to which they 
 give their life, the blood which in its indi- 
 vidualities has discharged those affections in 
 the capillaries, — the privities of the conscience 
 
THE HEART. 201 
 
 of the affection, — is urged with the purpose 
 and appetency of seeking the heart to recover 
 the Hfe it has given up, and which it cannot 
 but desire to replace. The heart alone can 
 restore it, but with the lunors. The veins 
 are therefore desires, while the arteries are 
 affections, and the heart as love stands 
 between the two. The veins correspond to 
 the pressure or desire for service in the 
 general blood itself The entire education 
 and fitness of the blood is effected in them. 
 They are essentially masses, not individuals, 
 excepting for purification in the liver and the 
 lungs. For life -seeking they are "the 
 masses." And their sought life consists in 
 the reception of the new infant blood, and in 
 their submission of it to the cardiac and 
 respiratory powers, in which it grows to 
 maturity with each pulse and breath. The 
 veins are as homes which love their own 
 inmates or contents, and shelter them ; the 
 
THE HEART- 
 
 arteries are public lives, which affect the forum 
 of the system. Every affection of adult love 
 is twofold, or has two sides, one public, the 
 other private. The man goes forth to his 
 calling which concerns society and its wants, 
 and returns to his own wife and family, who 
 are his belongings, and to his own bed. 
 There is affection in both cases, but the one 
 is a centrifugal, the other a centripetal affec- 
 tion. The one is the love of the morning ; 
 the other, the love of the evening and the 
 night. The family of the man's love, at 
 least in the correspondence of the body, is 
 around him, and in them again he seeks his 
 youth. Sleep, the giving up of himself, is 
 the moment of transformation of affection, 
 when it is neither public nor private, but 
 both merged in one common end, in which 
 self-love and social love are the same. Is 
 this the lung-capillary state in which the 
 blood is lost to the general system, and 
 
THE HEART, 203 
 
 elevated into a higher sphere where airy 
 dreams can come ? All these things take 
 place simultaneously and perpetually in the 
 body and the mind. 
 
 The Capillaries and the Vasa Vasorum. 
 
 174. The representation of the mind or 
 man by every part, is essential in the psycho- 
 logy of the body, and should never be lost 
 sight of It exists in the capillaries pre- 
 eminently by constant changes of the blood 
 and the vessels according to the states of the 
 affections. It is signalized in the face by 
 changes of colour ; and in old age the skin 
 often reveals these changes to the senses by 
 admonitions and irritations. For the capil- 
 laries, as we have said, are the homes of the 
 blood, where it shows its odd private ways. 
 It is known and judged there as nowhere 
 else. The heart is at one end of the blood- 
 
204 THE HEART. 
 
 system, the capillaries at the other. They 
 correspond in sympathies. Whatever in 
 large tracts the capillaries feel, the heart 
 feels ; and vice vasd. Each plays upon and 
 alters the state of the other. So the capil- 
 laries are the individuals, and the heart is 
 their State. 
 
 1 75. The capillaries have their life or 
 nutrition only and directly from their own 
 blood. In this they are like the heart, and 
 all their outflow is into veins. This is 
 another proof from that vast objective of 
 the heart, — the capillary system and firma- 
 ment,^ — that the coronary vessels are an 
 outflow from the heart, and not from the 
 aorta. For the capillaries want no nutrient 
 
 ^ " The area of the arterial system increases as its vessels divide. 
 The capacity of the smallest vessels and capillaries is greatest. It 
 follows that the arterial and venous systems, as regards capacity, 
 may be represented by two cones whose apices are at the heart, 
 and whose bases are united in the capillary system," — Quain, Vol. 
 II. p. 184. There are also two cones in the heart itself, and the 
 coronary cone is the greater of the two. 
 
THE HEART. 205 
 
 vessels, but are nutrients not only for them- 
 selves, but to all the organs. The sustaining 
 blood has the body of life within it, and the 
 quickening nerves give the organ the power 
 to choose it wisely and well ; the lungs sup- 
 plying ultimate power to attract and take. 
 
 I ^6. But there are other vessels still, the 
 vasa vasorum, the blood-vessels of the blood- 
 vessels. Of these the followinor account is 
 given : — " The coats of arteries receive small 
 vessels, both arterial and venous, named 
 vasa vasorum, which serve for their nutrition. 
 The little nutrient arteries are not derived 
 immediately from the cavity of the main 
 vessel, but pass into its coats from branches 
 which arise from the artery (or sometimes 
 from a neighbouring artery), at some distance 
 from the point where they are ultimately 
 distributed, and divide into smaller branches 
 within the sheath, and upon the surface of 
 the vessel, before entering the outer coat 
 
2o6 THE HEART. 
 
 where they are distributed. . . . Minute 
 venules return the blood from these nutrient 
 arteries, which, however, they do not closely 
 accompany, and discharge it into the vein or 
 pair of veins which usually run alongside the 
 artery. . . . The coats of the veins are 
 supplied with nutrient vessels, vasa vasorum, 
 in the same manner as those of the arteries." 
 (Quain's Anatomy. Ninth Edition, 1882, Vol. 
 II. pp. 189, 191.) 
 
 177. The arteries are a continued heart. 
 In the heart, however, the arteries and veins 
 are clubbed in a conical organ, while in the 
 body the two sides of the heart are prolonged 
 into separate trees of arteries and veins. 
 Can we then still see in the arteries the 
 same principle of taking the blood for them- 
 selves which exists in the massive heart, and 
 of which the coronary vessels of both kinds 
 are the outcome ? Four coats or membranes 
 are reckoned to the arteries. Lanclsl, one 
 
THE HEART. 207 
 
 of Swedenborg's authorities, says of the 
 fourth or innermost coat, "that it is the 
 finest of all the membranes, but strong, and 
 although it contains only the most minute 
 foramina or orifices, it is nevertheless trans- 
 parent, and may be seen through when held 
 up to the light. This coat of the arteries 
 corresponds to that which lines the inside 
 of the ventricles of the heart, and which being 
 made up of a most dense tissue of villi, alone 
 confines the more subtle and volatile particles, 
 which would otherwise no doubt in ereat 
 part make their escape." Here there seems 
 to be the same mechanism as in the heart 
 itself, namely, a porous inner surface for 
 taking in a select part of the blood at the 
 moment when the artery embraces and sends 
 forward the volume of it. In this case the 
 artery of itself supplies itself with blood life as 
 in the heart, and especially supplies its own 
 muscular coat. After which the venosity of 
 
2o8 THE HEART. 
 
 the arterioles, of which the foramina above 
 mentioned are the orifices, begins. They 
 empty their contents into the arteries which 
 are within the sheath and upon the surface 
 of the vessel and its outer coat, as the coron- 
 aries into the aorta. The so-called arterial 
 vasa vasorinn do not appear from Quain's 
 Anatomy to be distributed to the inner coats. 
 The vessels of the foramina supply the link. 
 The same reason ma)' be urged for the 
 blood-supply in the arteries as in the heart ; 
 namely, that an artery full of blood, and in 
 which the most spirited blood obeys its 
 attraction to service the most easily, supplies 
 itself, and does not require to be nourished 
 from any more distant source. Swedenborg's 
 statement, that every viscus and organ has 
 its own angiology or science of vessels, 
 requires to be remembered here. Our 
 explanation is proffered to await anatomical 
 research. The question still occurs with 
 
THE HEART. 209 
 
 regard to the systemic veins, how they fulfil 
 the coronary analogy as exhibited in the right 
 auricle and ventricle of the heart. 
 
 Nutrition. 
 
 178. The Microscope has contributed 
 
 greatly to our experimental knowledge of 
 
 the nature of nutrition. The assimilation 
 
 of food prepares for it ; Food being the 
 
 material quarry from which our marble is 
 
 won : but understand by this aerial food 
 
 also from the mountains of the air. But 
 
 the brain, the heart, and the lungs are the 
 
 artists which under nature produce us. We 
 
 are built not from without as human artists 
 
 build, yet with an omniprevalent idea of 
 
 the whole man, as good artists work with 
 
 a unitary conception and imagination. So 
 
 the repair of the body, continually needed 
 
 in the waste caused by function and exercise, 
 
 o 
 
2IO THE HEART. 
 
 and its increment wanted in growth, and 
 its newness for health, are done in wholes 
 and not otherwise in particulars. It would 
 be difficult to say how much is gone and 
 how much replaced every morning. The 
 learned estimate that in seven years we 
 have an entirely new suit of mortal clothes. 
 
 1 79. All this goes on life - wise. The 
 blood becomes the organs. The first stages 
 are cellular, — cells, themselves already 
 organs. Once in us, nature makes obeisance, 
 and there is no external gap between blood 
 and organization. Minute, even infinitesimal 
 wholeness prevails. In that wholeness soul- 
 formation is represented. Absorption of old 
 individua, — human atoms, — takes place with 
 even pace on the same lines as deposit. 
 We may think of it as a system of dissolving 
 sculptures, and nutrition as a new field 
 of apparitional sculptures. Entire forms, 
 infinitesimal though they be, disappear, and 
 
THE HEART. 211 
 
 again loom up, as the mind gazes at these 
 living studios. You see the expressive face 
 of order and freedom continually made in 
 circumstantial detail with endless difference 
 for each place and part in the integral man. 
 
 180. There is no need to dwell again 
 on our oft-told tale. " The Soul is form 
 and doth the body make." That is the sum 
 of it. The mind, the brain-master, gives the 
 secondary life of it. The heart and lungs, 
 the representative mind, give the blood and 
 breath of it. So every day the old man 
 and the new man are self-contained, and 
 fenced from without into psychological 
 freedom, and the old man is continually 
 fading out of use, and the new man punctu- 
 ally being placed in his stead. A most 
 ghostly and most bodily theatre : merely 
 the union and play of the soul and the 
 body over again. 
 
 181. The soul builds the whole body at 
 
212 THE HEART. 
 
 first from the divine plan contained in it- 
 self out of the storehouse of the mother's 
 heart and womb-life, in the sensible image 
 at the bottom of the hereditary nature of 
 the father. It is all drawn from without, 
 and converted within. The faculties are 
 formed into power one after another, 
 beginning with the senses. Heat and 
 light are lifted up by the descending soul, 
 and thus and then become impregnated 
 with recipient forms of affectional and 
 mental ensoulments. In the formed body 
 the above is the model and way of all 
 nutrition. In the leasts the soul - work 
 repeats the great plasticity of the whole. 
 Building, rebuilding and unbuilding are 
 the sam^e in end ; the unbuilding is but the 
 defeat of death in his first graveyard, or 
 rather on his first funeral pyre, by the 
 transference of mortal into quasi-immortal 
 memorial states, the then imperishable 
 
THE HEART. 213 
 
 properties of the soul, and the registers 
 of its Hfe led in the body. Affection and 
 thought seem also to perish, and the will 
 and understanding to be subject to oblivion; 
 but they are in their garnering the substance 
 over which the ego, the person, presides 
 for ever. 
 
 How the Organs feed. 
 
 182. A doctrine to be reiterated is, that 
 the heart's pulse carries the blood only to 
 the threshold of its places of work, the 
 organs, to be taken by their expansion into 
 the capillaries. Like infants they all suck 
 the teats of their mother, the heart ; but 
 the milk of its love is nowise forced upon 
 them. In this way all secretion and excre- 
 tion has its own animus with it according 
 to the choice and analytic faculty of the 
 nature of the organ. Otherwise the organs 
 
214 THE HEART. 
 
 and the body itself would be a mere ooze 
 or delta, dead and tideless ; and the laws 
 of membranous filtration called exosmose 
 and endosmose would supplant the ratios 
 of bodily Intelligence or lung-life. For the 
 lungs are at the outside of all, and apply 
 the organs to their native blood. As 
 persons the organs freely feed, — their 
 arterial gift ; they put by maintenance into 
 appetite, — their venous function ; and they 
 open themselves to eliminate, — their excre- 
 tory and rejectory function. All by their 
 own animus, spirit or breathing. 
 
 183. Dr. W. B. Carpenter invented the 
 phrase, " unconscious cerebration." It means 
 actions throughout the body directed or 
 done by automatic mind, for cerebration 
 or brain-work amounts to mind and its 
 processes. His thought covers and Includes 
 all the affections, intellections and senses 
 of the person, for all these are brain-work. 
 
THE HEART. 215 
 
 but in a new series under automatic or 
 in fact cerebellar conditions. His phrase 
 might have been cerebellation, which would 
 have then included the word unconscious. 
 Thus this great investigator, perhaps him- 
 self by unconscious cerebration, transplants 
 will and mind into all the organs and 
 viscera of the frame, and Into their per- 
 formance of their functions. 
 
 Arrested Physiology. 
 
 184. The course of our subject asks the 
 question whether it is possible that vast 
 accumulation of facts and observations in 
 the department of anatomy is compatible 
 with absence of the knowledges which 
 begin to constitute proper science here, 
 and with knowledges higher still which 
 gain a position for the subject in the 
 human intellect ? Such a condition does 
 
2i6 THE HEART. 
 
 seem possible. Sensual light may exist 
 in great apparent brightness apart from 
 intellectual light, and if it is ardently loved 
 it may breed a limitaneous complacency 
 which puts out the superior light. The 
 extinction is perhaps unsuspected, and the 
 process of ignoring the higher light when- 
 ever it threatens to come forth becomes 
 automatic. The age abounds in mental 
 extinguishers ; mere heads for death, but 
 quick to put their own grinning skulls over 
 the lights of heaven. Organic science, 
 hugely sensual, is in a dark age without 
 knowing it. What are dark ages ? They 
 are those in which mere learning, whether 
 from books, or from the volume of nature, 
 is prosecuted by specialists who are accepted 
 as the last authorities, and carry their read- 
 ings and facts to no superior tribunal. 
 Nature becomes a fusty and worm-eaten 
 volume when you hoard its contents for 
 
THE HEART. 217 
 
 no ends above or better than nature. This 
 you do if you eHminate the soul of man 
 and its interests from the pursuit Also 
 if you treat the body as if the soul were 
 alien to it, and as if your self-issuing intelli- 
 gence and its inventions had plenary pro- 
 perty there. Both these ways destroy that 
 regeneration of knowledge which alone is 
 true progress. Surgery, the larger and 
 more reckless it grows, can be more and 
 more immersed in those dark ages by dark 
 deeds. Experiment and Chemistry are 
 not lights that preclude dark ages ; but 
 mind, conscience, soul, religion, the Lord. 
 
 185. A more sensual discovery well and 
 newly made out, a most needed discovery, 
 may by its lower interest extinguish an 
 ancient light that ought to be added to 
 the new light and kept burning within it 
 as a golden candle in a then golden candle- 
 stick. The discovery of the systemic 
 
2i8 THE HEART. 
 
 circulation by Harvey, Malpighi and others, 
 diverted attention and belief from the cardiac 
 psychology, which, when followed out, led 
 to the doctrine of the proper circulation of 
 the heart. This doctrine however, though 
 delivered long ago, has no place in modern 
 thought. The strong sensual light of the 
 lower doctrine, true and valid in itself, has 
 interposed a cataract of comfort before the 
 higher vision. 
 
 1 86. The self-satisfaction of boundless 
 observations which no one gainsays, keeps 
 important discoveries fixed, and prevents 
 investigation into their secrets ; for every 
 true and especially every large discovery 
 is capable of being carried upwards and 
 inwards as well as forward and outwards. 
 So it is that great problems are deserted 
 and infinitesimal particulars are accumulated. 
 We may say broadly that there are no 
 perceptions at present of man's body, but 
 
THE HEART. 219 
 
 only sensations of the body of man. These 
 registered, — ably registered indeed, — are our 
 physiology. The mind revenges itself for its 
 extinction by the will. Made small, — into 
 a brainy heap of microbes, — It Is drunk with 
 the microscope, which is its perpetual con- 
 solatory dram ; truly a glass too much for it 
 187. The quest of minima in itself is as 
 legitimate as astronomy resolving nebulous 
 patches Into distinct stars. Yet the exclusive- 
 ness of corporeal star-gazing carries with 
 it effacement of the substantial parts of 
 knowledge. It makes the microscope over- 
 whelm and despise the naked eye, and 
 common sense and common observation 
 suspend that breath which Is the abode 
 of the spirit of intelligent and practical 
 discovery. It dilutes our perceptions of 
 uses, ends, causes and functions, which 
 are the heart and lungs of our knowledge. 
 In no other walk can It do so much mischief 
 
220 THE HEART. 
 
 Chemistry of right deals with atoms and 
 compositions and decompositions, and there- 
 by attains endless new compounds. We 
 may say, since Dalton, that atom-volumes 
 are its organs. It is also dead from 
 beginning to end, which is of humane as 
 well as rational importance when breaking 
 and sundering are needful. Organism is 
 otherwise given, and is from the first alive, 
 and does not bear destructive analysis, but 
 is cruelly defeated and un-facted by it. The 
 main business of physiology, and above all 
 of psychology, is to see the organs in theij^ 
 places, to see them as alive and at work, 
 to demand their totality, and always as a 
 functional part of the whole man, — body, 
 soul, and spirit. His biggest organs are 
 his atoms : in reason they are no fields 
 for cutting up. Keeping this steadfastly 
 in view, sufficient light may come out of it 
 to the retired sphere of leasts ; for in man 
 
THE HEART. 221 
 
 the leasts are the greatest and the total over 
 again, but in the shroud of intimate nature. 
 Thus much is rationally certain ; but the 
 bodily eye cannot see it ; and when the 
 microscope gains the upper hand, it makes 
 the mind's eye deny it 
 
IV. 
 
 Psychological Notes. 
 
 Revealed Psychology. 
 
 1 88. The Word of God so accords with 
 the general, perhaps universal, testimony of 
 language in regard to the organs of the body 
 as mental designations, that we may affirm 
 that Revelation is itself the source and sanc- 
 tion of this hieroglyphical usage. Anatomy 
 and physiology are not the origin of it, and 
 at present impugn it. Deriving it from the 
 Word, we there learn by immediate inference 
 that the heart stands for the embodiment of 
 love, for we are commanded to love the Lord 
 with all our heart. We can love only with 
 the organ of love, with that in us which 
 
PSYCHOLOGICAL NOTES. 223 
 
 loves ; from our own heart, will and centre 
 of love. 
 
 189. The lungs are not mentioned in 
 Scripture, but instead of them the breath, 
 the spirit. This was breathed into man's 
 nostrils in his creation ; it is called the 
 breath of lives; ''and man became a living- 
 soul." The nostrils signify the first general 
 perception of life, and belong both to smell, 
 which answers to perception, and to respira- 
 tion, which answers to thought about what 
 is perceived. This high in-breathing corre- 
 sponds therefore to spiritual life ; the life of 
 love to the Lord and the neighbour com- 
 manded in the first great commandment, and 
 in the second which is like unto it. 
 
 190. The head at the summit is named 
 for wisdom and its rule ; and where wisdom 
 is, there is love : and where wisdom is not, 
 the whole head is sick and the whole heart 
 is faint. Kings in their anointing were made 
 
224 PSYCHOLOGICAL NOTES. 
 
 by the head, and Baptism or the first seal of 
 spiritual life is by the same. Brotherhood 
 also. "Behold how good and how pleasant 
 it is for brethren to dwell together in unity. 
 It is like the precious ointment upon the 
 head, that ran down upon the beard, even 
 Aaron's beard, that went down to the skirts 
 of his garments." It corresponds to unity, 
 and draws all things to itself, as the heart 
 pours forth all things from itself. The head, 
 the heart and the breath are constantly men- 
 tioned in the Word, and with uniform signi- 
 fication : in the Lord and the regenerate man 
 in a good sense : in the opposite sense where 
 evil is treated of. The latter sense may 
 mark any objects ; as when it is said in the 
 Psalms, '' The Sun shall not smite thee by 
 day, or the Moon by night," in which text 
 Sun and Moon are clearly evil things from 
 which the Lord will keep us. So also when 
 He says, '' The Heart is deceitful above all 
 
PSYCHOLOGICAL NOTES. 225 
 
 things and desperately wicked," this is a heart 
 opposite to that with the whole of which we 
 are commanded to love Him. The explana- 
 tion may be needed on account of the opposite 
 senses of love and self-love as used in the 
 present essay. 
 
 191. The face in the same way as the 
 heart is used in the Word for the interiors 
 of the mind which the face reveals : seeking 
 the Lord's face, we convert ourselves to 
 know His revealed will instead of our own, 
 and to be converted to accepting it. All the 
 senses located in the head are psychological 
 terms : the eye is the organ of manifest 
 truth ; sight is the discernment of it ; and 
 vision the elevation of it. The ear is 
 obedience, the organ for hearing, listening, 
 and hearkenincr to the words of wisdom. 
 
 o 
 
 The nose is perception, and examination of 
 
 qualities by perception. The taste, sapor, 
 
 tests by sapience what should be received 
 
 p 
 
226 PSYCHOLOGICAL NOTES. 
 
 by the mind, and what rejected. And the 
 tongue, a double organ, declares by its vocal 
 connexion with the understanding — the lungs 
 — the decision of the testing. The tongue 
 with the mouth is a world of speeches as 
 the ambient air is a world. The sense of 
 touch covering and embracing every sense 
 is the whole human form as sentient ; the 
 heart of the outside ; we touch and are 
 touched according to our affections ; and 
 love in its mystic ways and groves haunts 
 the hands of touch. Intimacy and power 
 are both signified by the touch of the hands. 
 ** Touch Me not, for I am not yet ascended 
 to My Father and your Father, to My God 
 and your God," signifies that He cannot be 
 intimately known for the One only God until 
 the last ascent has been accomplished. The 
 subject of this sense is immense, since to 
 touch is eminently to feel : and all feeling 
 from the innermost soul to the body is 
 
PSYCHOLOGICAL NOTES. 227 
 
 expressed by it both in Scripture and in 
 common discourse. 
 
 192. Proceeding downwards, the neck is 
 mediation, known perhaps chiefly in the 
 Word on the obstinate side. Stiffnecked- 
 ness and hardneckedness are psychological 
 equivalents to refusals to allow the wisdom 
 of the head to pass into and influence the 
 breast and the heart. All the body comes 
 down through the neck, and when its mind 
 is disobedient and unyielding, wisdom is 
 unrepresented, and unregenerate nature pre- 
 vails : the influx of the highest things into 
 the lowest, and the conjunction between the 
 two, is stopped : goodness and truth are 
 intercepted and rejected. The neck is 
 yielding when it bends to conscience and 
 divine command. 
 
 193. The neck, however, as a human ideal, 
 I will not say scripturally, speaks in sculptures 
 of correspondences. Love in the power of 
 
PSYCHOLOGICAL NOTES. 
 
 statellness has its palace there. FaUing upon 
 the neck is an act of ecstatic devotion, of the 
 tenderest union of the soul. Love puts its 
 pure arms, its powers, round the neck of the 
 beloved. The Soul and the body meet in 
 the neck and are there conjoined. Erectness 
 and uprightness are in it as the manifest 
 pillars of their temple. Holding up the 
 head, the human attribute, is the claim of 
 innocence, the candid pride of Its humility. 
 Between the grave head and the burly body 
 the fragile narrowness of the neck pleads 
 for delicacy of affection in the grain of its 
 sensitive skin. Beauty speaks in It not as 
 in the face by mental expression, but as by 
 ineffable endearments that make no claims. 
 For it is an organ of transit carrying its 
 treasury of lives and parts up and down not 
 for itself An ascending and descending 
 staircase and ladder of mysterious dignities 
 and powers. It is a lively type of influx 
 
PSYCHOLOGICAL NOTES. 229 
 
 between separate planes, and of correspond- 
 ence itself; of the union of worlds ; a Mediator 
 between them. 
 
 194. The bosom is love extant in character, 
 and receiving love, all through the Word. 
 Lazarus was carried by angels into Abraham's 
 bosom. John, the beloved disciple, lay on 
 the breast of the Lord. Hearts are opened 
 when the breast is opened. The ribs build 
 the love as its chamber : dear to the heart : 
 and they are built continually into all its 
 thoughts through its moving marriage with 
 the lungs, and give the mind bone and 
 muscle : may we poetize or fabricate in 
 saying that Eve, the primal mother, still 
 has memories from their foundations ? Think 
 too of the heart and the reins as constant 
 associates in the Word. In this context 
 they are lower and higher consciences, 
 united, — searching and purifying. The 
 bowels are yearnings, — constant divine names 
 
230 PSYCHOLOGICAL NOTES. 
 
 for mercy and pity. The womb lives in 
 these heavens as the seat of the love of 
 infants : the Lord takes the man out of his 
 mother's bowels to transplant him early from 
 creation into redemption. May we not then 
 say to some ears that in the Word, touching 
 the organs and members of the human Form, 
 there is a Revealed Psychology ? The echo 
 of it sounds through the ages, and is the 
 gold of their Poem. Love is tuneful to it 
 There is no speech or language where its 
 voice is not heard. 
 
 195. The gait, bearing and postures of 
 the body also are used interchangeably for 
 spiritual states. Many instances will occur 
 to the diligent reader of the Bible. Up- 
 rightness is one that prominently occurs. 
 I decorate my pages here with a physio- 
 logical truth, which appertains not only to 
 the head, the body and the limbs, but to all 
 the organs in their places. ''It is apparent 
 
PSYCHOLOGICAL NOTES. 231 
 
 that throughout the animal kingdom the 
 gift of physical perpendicularity has been 
 reserved to man alone ; that by and through 
 it man is installed in his recognised lordship 
 over the beast of the field, and that in it 
 we may discern the boundary between the 
 soul of the beast, which goeth downward, 
 and that of man, which goeth upward. It 
 is further apparent that physical uprightness 
 is both significative and comprehensive of 
 moral uprightness also ; is divine in its 
 institution, humanizing in its working, and 
 the insignia royal of the great king, that 
 man is born heir to heavenly immortality. 
 And so irrepressible was the perception of 
 this significative nature of animal erectness, 
 that Grecian philology baptized man An- 
 THROPOS, the being with the upturned 
 (heavenward) face." ^ 
 
 ^ A Rational Treatise on the Trunkal Muscles, p. 3. By E. P, 
 Banning, M.D. New York, 1868. This work is an important 
 contribution to an integral physiology, replete also with psycho- 
 
232 PSYCHOLOGICAL NOTES. 
 
 196. The feet as well as the hands are 
 the ultimates of spiritual life. The ways of 
 life are in the feet, the acts of the ways are 
 in the hands. In the Word the risen Christ 
 sits at the right hand of God : He has all 
 power in heaven and on earth. He has put 
 all things under His feet : He has subjugated 
 Hell and redeemed mankind. These are 
 divine human attributes made accessible to 
 every mind in the incarnation. They are 
 the Divimcm Naturale and the Divinum 
 Sensuale. They justify the position of a 
 divine psychology, — of a God -Man. All 
 other organs, expressly or by implication, 
 are added to them in Revelation. On the 
 finite side the hands and the feet take up 
 
 logical insight, and of practical value throughout the domain of 
 medicine and surgery. Our conceptions of the power of the lungs 
 upon the body are amplified by it. And it shows how the trunkal 
 muscles united everywhere to and in respiratory acts, keep the 
 organs of the body to their positions, and prevent them from 
 dislocation ; from limping and hobbling in their lives and 
 functions. See my *' Medical vSpecialism " in the Honioeopathic 
 World, September 1889. 
 
PSYCHOLOGICAL NOTES. 233 
 
 the representation. We are judged by the 
 works of our hands. If our feet are clean, 
 we are clean every whit. For the feet here 
 represent the sensual natural man in whom 
 the mind ends, and when he is regenerated 
 the whole mind is saved. " How beautiful 
 on the mountains are the feet of those who 
 preach glad tidings ! " Works and ways are 
 the actual life without which internal life has 
 no outcome and no basis. They are ultima 
 ratio rerum ; the final stamp of the will. 
 
 197. The blood too is a spiritual symbol 
 throughout the Word. The Lord's blood is 
 shed for our salvation ; it is His divine truth 
 given afresh in the combats of His life, and 
 to be lived in us in the battles of regeneration. 
 The Lord's blood is divine truth as His flesh 
 is divine good, and we are commanded to eat 
 His flesh and drink His blood, as meat indeed 
 and drink indeed. Blood also is the symbol 
 of all kinship : God has made of one blood 
 
234 PSYCHOLOGICAL NOTES. 
 
 all the families of the earth. His blood is 
 the bond of all love, and the redemption of 
 it: the heart of heart. In the highest sense 
 the blood is the life ; the life is in the blood. 
 The spiritual essence of race resides in it. 
 and man's capacity of elevation and amenable- 
 ness to divine instruction is determined by 
 it ; for in a deep ground it is the will of 
 will, even freewill itself, the determinations 
 of which are the man's proper nature. 
 
 198. The consistent usage of the Word in 
 regard to the organs of the body, and the 
 language of mankind so far as it accords 
 with that usage, enshrine divine corre- 
 spondences for our instruction. These are 
 actual ultimate facts of the human form, and 
 reveal its soul. They stand above specula- 
 tion, and reverent thought flows nativeh 
 into them. They are revelations of organic 
 knowledge ; and will come down into the 
 true ends and mental uses of physiology as 
 
PSYCHOLOGICAL NOTES, 235 
 
 Its ordaining and administering principles 
 giving It spiritual life. 
 
 199. In sum, the Inspired Word from 
 beginning to end reveals in all detail that 
 there is a divine humanity, one God in one 
 Person. This Is a mental fact, but involves 
 the human form. It Is an Infinite human 
 form, but finitely presented from the first in 
 Jehovah, and since the incarnation realized 
 In the Lord. In heaven as an appearance it 
 Is veiled In its own glory, and is seen from 
 afar as the Divine Sun. But because the 
 Divine Humanity in Itself is Ineffable and 
 unapproachable, and infinitely above the 
 heavens, It comes to the lowliest Christian 
 as to the highest ano^el In the Word in its 
 
 o o 
 
 natural and spiritual senses, and the Lord 
 Jesus Christ has His perpetual appointment 
 with us there, and meets us as God -Man 
 to Man. 
 
 200. We quote from Swedenborg : " Every 
 
236 PSYCHOLOGICAL NOTES. 
 
 one who believes that God is a Man is able 
 to affirm for himself that there are infinite 
 things in God. For because He is a Man, 
 He has a body, and all things belonging to 
 the body, . . . which things taken together 
 make a man to be a man. In created man 
 these things are many, and regarded in their 
 contextures are innumerable ; but in God- 
 Man they are infinite, and nothing is wanting, 
 and therefore to Him belongs infinite per- 
 fection. A comparison is made between 
 Uncreate Man Who is God, and created 
 man, because God is a Man, and it is said 
 by Him that the man of this world was 
 created after His image and into His like- 
 ness" (Gen. i. 26, 27). {D, L. W. n. 18.) 
 
 201. "That Infinite things are distinctly 
 one in God-Man, may also be seen as in a 
 mirror from man. In man there are many 
 and innumerable things, as was said above ; 
 but still the man feels these thino^s as one 
 
PSYCHOLOGICAL NOTES. 237 
 
 thing. By sense he does not know anything 
 of his brains, of his heart and kinors, of his 
 Hver, spleen and pancreas ; or of the in- 
 numerable things in his eyes, ears, tongue, 
 stomach, generative organs, and the rest of 
 his interiors ; and because he knows nothing 
 of these things by sense, he is to himself as 
 one person. The cause is, that all these 
 things are in such a form, that not one of 
 them can be absent ; for it is a form recipient 
 of life from God- Man, as was shown above 
 (nos. 4, 5, 6). Out of the order and con- 
 nection of all things in such a form, a sense, 
 and thence an idea, is presented, as if there 
 were not many and innumerable things, but 
 as it were one thing. From this it may be 
 concluded, that the many and innumerable 
 things which make as it were one, in man, 
 in Very Man, who is God, are distinctly, yea, 
 most distinctly, one." {Ibid. n. 22.) 
 
 202. This extract contains a warning not 
 
238 PSYCHOLOGICAL NOTES. 
 
 to think naturally and sensually here. The 
 infinitudes in God-Man preclude it : they are 
 to be affirmed with all the intellect as '' dis- 
 tinctly one," and in prayer and praise, which 
 alone can approach His throne, no separation 
 is allowable. Whosoever values his own 
 mind will rest in God as his Father in the 
 heavens, and will reject as dangerous all 
 thoughts outlying and thus infringing the 
 Divine unity. 
 
 A Word from Gi^eek Philosophy — Clinamen. 
 
 203. Once or twice the word Clinamen 
 occurs in these pages, and the explanation of 
 it demands a few words. It is a meta- 
 physical notion brought down by Epicurus 
 and illustrated by Lucretius, and has arrested 
 the attention of thinkers to the present time. 
 A striking conceit, it looks like a survival of 
 some spiritual perception of which it was the 
 
PSYCHOLOGICAL NOTES. 
 
 239 
 
 last breath. The following statement 
 
 fc> 
 
 may 
 
 give the reader some notion of it. 
 
 204. The Epicurean view of nature was 
 that atoms are the original beginning and 
 sum and substance of all things, and that 
 void space is their infinite playground from 
 eternal time. In said time as they hurried 
 on incessantly, they underwent, tried, ex- 
 perienced, all possible combinations and 
 happenings — all cases — as it were dicers in 
 universal chance ; and when anything was 
 made or occurred by said chance, such thing 
 maintained itself as best it could, and became 
 a field of its own laws. If it was seed with 
 soil to it, it behaved as a seed and grew. 
 When the primordial atoms had diced forth 
 a man, he stood his ground, and if woman 
 were accidentally added, a race was initiated. 
 Of course any number of stages and plat- 
 forms would occur before these circumstances 
 were gained. But thus, in time, sun, moon 
 
240 PSYCHOLOGICAL NOTES. 
 
 and stars arose, and a Cosmos, in the midst 
 of an infinite atomic accident-universe. And 
 atomic time being eternal, there was an 
 infinite chance that whatever could come of 
 the moving atoms would some day arise. 
 The world was a game in which in the long- 
 run everything we now see and are drew the 
 prize of existence. Also, as experiment of 
 atoms was constant, there was an infinite 
 chance that everything would some day be 
 resolved into them, and lose its foothold. 
 This play of construction and destruction, 
 life and death, would be endless. The Im- 
 mortal thing, however, is death, 77tors immor- 
 talis ; all atoms, however, surviving. 
 
 205. Here are no gods or mental originals, 
 but the blind rush of everlasting nature is 
 the lord of the presumed infinite situation. 
 Epicurus, however, observed that in the 
 scheme of atoms descending straight from 
 eternity of time into infinitude of space, there 
 
PSYCHOLOGICAL NOTES. 241 
 
 was no chance, — and chance for everything 
 extant was postulated, — of freewill for man ; 
 and freewill was a doo^ma which Epicurus 
 strongly asserted. For this faculty to exist, 
 something was wanting which could break 
 the chain of necessity, quod rm^ipat fcedera 
 Fati. He found the missine link in kinesis 
 kata paregklisin, translated by Lucretius, 
 clinamen, leaning ; but it imports motion 
 according to mood or inclination. This was 
 really a psychological induction from the 
 assumption of freewill reacting against the 
 dogma of plages or blows of atoms striking 
 each other from without ; for evidently the 
 self-centre called libera voluntas, freewill, 
 could not arise from such cudgellings. In 
 other words, Epicurus slid inclination in as 
 a little wedge, and ultimately as a way of 
 accounting for freewill. The atoms them- 
 selves are infinite In number. Indivisible and 
 
 indestructible, and have no sensible qualities. 
 
 Q 
 
!42 PSYCHOLOGICAL NOTES. 
 
 As such, could they approach each other, 
 they would be always either parallel, or at 
 angles, and the parents of nothing but dis- 
 tances, or collisions. But while travelling 
 down space in straight lines, "at quite un- 
 certain times and places they swerve from 
 the perpendicular to an imperceptible 
 amount." Out of this swerving which was 
 *' so small that it could be no smaller," he 
 confirmed his assumption of freewill, which 
 called in his mind for the swerving. 
 
 206. It requires a skilled metaphysical 
 hair-splitter to see the great consequence of 
 Freewill in this most minute indirection. 
 The first stage is the leaning, — the native 
 leaning, — of the backbone of atomic nature 
 itself: ''c'estle premier pas qui coute." In 
 this first stage the chain of fate is broken : 
 the law of universal necessity has disap- 
 peared : some atoms have set it at nought ; 
 and where a thing once under despotic fate 
 
PSYCHOLOGICAL NOTES. 243 
 
 is emancipated, that thing is in freedom ; it 
 is at its own bid. The second stage is that 
 the arch atoms leaning to each other, touch, 
 unite, conjoin, couple ; and in this way 
 compound ; and produce secondary and ter- 
 tiary products, and any number of more 
 remote edifices and structures of form. 
 Lucretius applies this not only to explain 
 freewill in man, but to account for the 
 origination of motion in animals ; for instance, 
 to the faculty by which horses guide their 
 movements, start, run, and stop. But the 
 leaning takes place only in certain atoms ; 
 perhaps because if it occurred in all, the 
 universe would be stipated with body, and 
 flesh would be the rule and tendency of 
 everything. Perhaps also because this would 
 cancel the atomic universe, and plant upon it 
 a universal freewill. 
 
 207. The clinamen or leaning is therefore 
 a part of the original possibilities of the 
 
244 PSYCHOLOGICAL NOTES. 
 
 infinite atoms. Are there then two kinds of 
 atoms, of which the one inclines to society 
 with its fellows, while the other remains in 
 singleness ? Or is there an agreement by 
 which the one set compacts with the other 
 about the destinies of each ? In either case we 
 come to mind, to inclination, desire, love, in 
 the atoms ; to a mutual recognition and ap- 
 preciation ; very near to a cosmical heart 
 and intellect as their sum. Atoms with such 
 a sidling and slope and attraction and final 
 adhesion to their fellows, are clearly pro- 
 phecies of wills and understandings, of men 
 and women, in fact of Darby and Joan who 
 are their ultimate outcome. 
 
 208. Worthless in itself, a mystery of 
 thought hovers over this little quaver and 
 tremble of the atheistic mind ; an apparition 
 of DeiLs maxiiJtus in minimis. The reader 
 will easily divine our reason for making a 
 note of it. For it recalls our bronchial 
 
PSYCHOLOGICAL NOTES. 245 
 
 arteries which enable the lungs to swerve 
 aside into an identity of their own ; into an 
 independence from the rush of the heart, by 
 an emissary remotely born of the heart itself; 
 and thus to assert the breath of freedom for 
 the whole man. The groundlessness of the 
 dogma is that it is a mental fact, nay a 
 potency towards all mental faculties, welter- 
 ing in space without any containing body or 
 mind. No Deity directs it. Its value lies 
 in its suggestiveness. In this regard it has 
 a still small voice, and preaches of the legion 
 of particular events consequent upon the 
 smallest deviations and opportunities ; and 
 of differences and vital states in their 
 minutest initiaments growing evermore from 
 the round bole of the spiral tree of inclines. 
 I cannot but imagine that this doctrine has 
 lain deep in the mind of physicists thinking 
 towards causes, and that it may be a pre- 
 cedent factor in the arcana of the evolutionist 
 
246 PSYCHOLOGICAL NOTES. 
 
 hypothesis. On the other hand, as intro- 
 ducing a new power into nature without a 
 cause though with a strong human craving 
 for one, it admits a being uncaused, which is 
 a boundless being, and commanding, nay 
 omnipotent, because having no antecedents 
 which command it ; with the result, as the 
 event postulates, of immense creativeness. 
 This cause can be none other than an eternal 
 God ; and the leaning of nature wherever it 
 occurs, uncaused otherwise, can be none 
 other than the work of the finofer of God. 
 
 Matter and Life. 
 
 209. Matter does not enter into organiza- 
 tion, — even into vegetable forms, — without 
 putting off its names and qualities, and taking 
 on higher rank. In all such cases it "suffers 
 a" life-" change into something new and 
 strange." The names of external sciences 
 
PSYCHOLOGICAL NOTES. 247 
 
 exist only by courtesy and convenience, and 
 as waiting for new names, in the human 
 body. The air comes into its lungs, and is 
 breathed out again, but as air it is never 
 inside us : it is in ample reservoirs of its 
 own, but still, in their most secret places, it 
 is on the outside of the tissues, or commu- 
 nicates by the mouth and nostrils with the 
 open air. The food and drink taken in by 
 the mouth, as food, are on the outside all 
 the way from the lips downwards. So soon 
 as the air touches the blood, and receives 
 its modification, a biological fact, a life-fact 
 not chemistry, has been transacted, and the 
 nameless result belongs to arterial blood. 
 The blood, ensouled, brings this about by 
 touching and magnetizing the air. The 
 Soul takes it to the air for that purpose. 
 The blood sunders the air into horse and- 
 mule ; rides back as a knight into the heart 
 on the nobler animal ; and sends away its old 
 
248 PSYCHOLOGICAL NOTES. 
 
 age into nature on the mule. But though 
 the air be a subject of chemistry, and can be 
 decomposed into oxygen and nitrogen, there 
 is no chemical action in the body but what is 
 vital chemical. So again the food on enter- 
 ing the body departs from chemistry into 
 the needs or digestions of life. Until some 
 digestion takes place, it is outside of us in 
 the stomach although in a different sense to 
 the " outside " when it is on the dinner-plate. 
 In the latter case it is offered for service to 
 the man : in the former it has been received 
 for examination by the stomach. But both- 
 wise, it is an external body until assimilated 
 into blood and chyle. Assimilation to a 
 man's body is vitally human, not chemical. 
 
 2IO. So also the light of the sun which 
 feeds vision, in the eye and the brain-eye, 
 and in the eye of the registrations of memory, 
 meets the descending intellect, which con- 
 sumes it into understanding, or living light. 
 
PSYCHOLOGICAL NOTES. 249 
 
 2 11. Whensoever a higher factor actively 
 touches a lower in the same organism, it acts 
 by sight and insight, by spiritual selection : 
 if it can adopt the whole of it as suitable to 
 itself, it works with that whole as an assistant, 
 and reposes upon it as a foundation. If it 
 cannot do this, it severs the lower plane, 
 discriminates what is suitable in it, and 
 rejects the remainder or remainders in order 
 and series into appropriate places. This 
 takes place throughout our bodies. It is a 
 correspondent of the action of conscience in 
 our lives and of intellect in our situations. 
 But the higher does not accept the names 
 and ways of the lower things as binding on 
 what it does with them. These designations 
 perish, as the chemistry of the air on being 
 touched by the blood perishes in the 
 presence of the magic and mystery of the 
 heart. 
 
 212. Also whenever any elements in the 
 
2SO PSYCHOLOGICAL NOTES. 
 
 body or the blood are effete, in the degree 
 of their worthlessness to final causes, they 
 are out of the system, or on the way out. 
 They would be chemical if they were not 
 suspended by life as privileged : but were 
 they chemical, they would be destructive. 
 The more they can assert chemical forces, 
 the more they eat away organic parts, as 
 in cancers and other malignant diseases. 
 Yet they never do this wholly unless in the 
 corpse ; which is an immediate field for the 
 chemistry of nature. 
 
 213. The human body lives in a world, 
 and for its senses and upper faculties wants 
 an immense cosmos for its house. The 
 world comes to it, but not into it without 
 changing its nature. There is no physical 
 influx. The blood divides the air, and is 
 victorious over its physical expanse. But 
 what takes place is yet un revealed ; and 
 what is called atmospheric chemistry stands 
 
PSYCHOLOGICAL NOTES. 251 
 
 in a gap of vital knowledge. We note the 
 change from venous to arterial blood in the 
 capillaries of the lungs : and we know that 
 neither oxygen nor nitrogen are parts of life ; 
 and therefore that they are not present as 
 such in living blood. We know that they 
 are ministers to the blood, and that is all we 
 know. 
 
 214. The chemical analysis of the air, 
 valuable as science of matter, does not 
 help physiology, still less psychology, unless 
 spiritual light be added. Ordinary thought 
 can work with air unbroken as well as with 
 oxygen and nitrogen. Taking air as it is, 
 you know that it is the matter of breath. 
 You know that flame burns in it, and that 
 blood requires it. You know that its pres- 
 sure opens the chest and the whole body 
 from head to foot by the attraction of the 
 lungs. You also know that the direct 
 chemistry of it ceases with the chest. 
 
252 PSYCHOLOGICAL NOTES. 
 
 215. A thought for medicine comes out 
 of the fact that our bodies are islands in the 
 great world with all its commerce for their 
 use, but that nothing lands in us but by our 
 own organic choice, and at our boundaries. 
 Neither heat nor light, nor ether nor air, nor 
 material food, is allowed to enter, without 
 being received organically, and becoming 
 constitutional in us. The body is talismanic 
 in transformations ; miraculous every moment. 
 Intrusion is only by violent mechanical 
 agents, or by poisons. Therefore strong 
 drugs and erosive substances as a part of 
 medication, are hostile to the fundamental 
 nature of organization, and affront recovery 
 of health. Therefore also when these are 
 given in infinitesimal doses, and as com- 
 pliants with disease, they have rights of entry 
 where there is a breach, and upon this rock 
 Homoeopathy is founded. 
 
 216. Such infinitesimal agents, as similia 
 
PSYCHOLOGICAL NOTES. 253 
 
 to disease, belong to it at the lower end, 
 where they are harmless, though of drug- 
 nature, and generally of poisonous nature ; 
 at the upper end they belong to the very 
 prudence of poison, which opposed by skill 
 to the poison of disease, — always tending to 
 destructive chemistry and its deadliness, — 
 amounts to reaction against the disease, — to 
 a clinamen or mood destructive of it, and 
 turning its front. We must remember that 
 in health a quasi-mental skill reigns in all the 
 organs. In disease, a corresponding defec- 
 tion. Yet, when the organs are ill, they 
 crave to be well. Half-shipwrecked, they 
 know when the life-boat is coming. The 
 impaired skill within calls for skill to be 
 supplied from without to awaken it into 
 activity. In this way there is a natural ratio 
 between the New Art of Medicine and the 
 wants of suffering humanity. Similia simili- 
 bus ctirantttr is a law of cure that applies to 
 
254 PSYCHOLOGICAL NOTES. 
 
 the body as well as to the mind. It is the 
 function of ike b7^onchial arteries in both 
 cases. Disease is the selfishness of separate 
 parts enforced against the interest of the 
 whole man. This is met by turning the 
 selfishness upon itself, and causing it to rebel 
 against its own consequences. All but final 
 and mortal diseases and evils can best be 
 treated in this way ; and on the bodily side 
 even these can be soothed and not irritated 
 in the inevitable. 
 
 217. The idea that everything in man is 
 mere Chemistry is well-nigh formulated into 
 doctrine, and that life is an upper result of 
 chemistry. And with it we are bidden to be 
 fed considerably on chemicals ; while bread 
 and wine seem to be waiting their doom 
 from the creative laboratories. So great is 
 the revolution that chemical analysis has 
 wrought in physiological speculation and 
 medical practice. 
 
PSYCHOLOGICAL NOTES. 255 
 
 2 1 8. Let us, however, pause to concede that 
 there are two chemistries : the chemistry of 
 analysis : the splendid external science of 
 to-day. It is always a reduction to the 
 mineral or dead elements even where it is 
 called organic chemistry. The other kind is 
 organic chemistry proper if you please so to 
 term it, and consists of the products of those 
 living alchemists, the organs themselves. 
 Organic chemistry decomposes and recom- 
 poses only in the living body. It seems to 
 be of pantoplastic endowment, as Sweden- 
 borg describes the blood to be. " The 
 differentiation of cells," says Gray in his 
 Anatomy, ''is a term used to describe that 
 unknown power or tendency impressed on 
 cells, which to all methods of examination 
 now known, seem absolutely identical, where- 
 by they grow into different forms ; so that 
 (to take the first instance which occurs in the 
 growth of the embryo) the indifferent cells of 
 
256 PSYCHOLOGICAL NOTES. 
 
 the vascular area are differentiated, some of 
 them into blood - globules, others into the 
 solid tissue which forms the blood-vessels" 
 (p. cxv., Ed. 1883). 
 
 A Door to Psychological Chemistry, 
 
 219. The lungs correspond to the intellect. 
 " The air corresponds to all things of per- 
 ception and thought." Whatever so touches 
 the human body as to be conjoined with it, 
 becomes a subject of physiology, and also 
 passes over into psychology. The body 
 knows it first, and then the soul knows it. 
 The lungs are constant and craving appetites 
 for the air because it is ordained for bodily 
 and psychical union with them. In other 
 words, it corresponds to them, and feeds 
 them, and they feed upon it, by a mutual 
 natural correspondence. 
 
 220. Each unit or individuality of the 
 
PSYCHOLOGICAL NOTES. 257 
 
 blood into which it is reduced as a single 
 personality in the capillaries of the lungs, 
 rolls quite away from the heart into the 
 embraces of the new movement of respira- 
 tion, and itself is compelled to breathe. All 
 living motion in the body is new life. The 
 lung-motion, the breath, of each globule of 
 blood, is itself a universal factor of life, and 
 like wheels set under every other function, 
 prepares the chariots of the body for rapidity 
 in uses and ends. But the breath, the 
 motion, breathes something, to wit, the ex- 
 ternal air, and makes it into internal or living 
 air. It is not only the lung and air cell 
 but the blood-globule which is breathing. 
 In the lung that globule is a lung. We 
 cannot see its mouth or trachea, or its ribs, 
 but the function shows that the whole lung- 
 form and power is in it, and that it takes in 
 and gives out the air. This air chemically 
 consists in the present phrase of oxygen and 
 
 R 
 
258 PSYCHOLOGICAL NOTES. 
 
 nitrogen. The air is passive, intruded by 
 the pressure of its column. The blood- 
 globules are actively alive, and in their 
 motion seize the passive air. The spirit in 
 them takes the oxygen, the spirit of the air ; 
 the body of them takes the nitrogen, the 
 body or flesh of the air. Whatever of either 
 is not required, is breathed away from the 
 mouth, and carries along with it the im- 
 purities of the lungs, of their blood, and of 
 the nasal and buccal passages. 
 
 22 1. We may therefore say that the 
 oxygen is the spirit of the external air, and 
 the nitrogen the body of it. Perhaps their 
 union in air is not a chemic but an epichemic 
 conjunction, the one functionally, not locally, 
 superposed upon the other with an inductive 
 or correspondential influx into it : a free 
 marriage bond, but not a loss of either in a 
 tertium quid. It is as the case of the heart 
 and the lungs over again : the heart being 
 
PSYCHOLOGICAL NOTES. 259 
 
 flesh and the lungs spirit. Certainly the 
 integral air gives function-play to the lungs, 
 and this, by its whole weight. The oxygen 
 externally inspires the blood, or the blood 
 respires it. As certainly the nitrogen is a 
 fleshly-bodily element, is the very muscle of 
 blood, and in nitrogenous food is used by 
 the heart - muscle for motives and by all 
 the muscles for motions. So what is body 
 or flesh, breath or spirit, in the human 
 frame, we may equate as spirit and body 
 in mutual relation in the aerial universe. 
 For humanity in form is the exemplar of 
 creation. 
 
 222. Already chemistry is a hundred- 
 handed science of Uses. When the psy- 
 chological door and eye is opened into it, 
 which will first take place from the soul 
 in the human body, and from the corre- 
 spondence of psychical with physical sub- 
 stances according to the uses of the 
 
26o PSYCHOLOGICAL NOTES. 
 
 lower to the higher, chymic thought will 
 be born, and will give intellectual life 
 new servants, even as material chemistry 
 endows our houses with a harvest of 
 unimagined lights and heats and con- 
 veniences. 
 
 223. There is a third element in the air 
 consisting of the exhalations which issue con- 
 stantly from all natural substances, mineral, 
 vegetable and animal. By virtue of this 
 collection of spheres the air is a rich and 
 most complex medium. The oxygen corre- 
 sponds to thought, and the nitrogen to 
 affection ; but the spheres in the air corre- 
 spond to perception. Were our senses fine 
 enough, the several spheres would be sensed 
 as odours. As it is, they correspond to the 
 nose which is the highest mountain of the 
 lungs, and the most gross among them are 
 perceived on its altitudes. They give the 
 blood life from a higher sphere, and begin in 
 
PSYCHOLOGICAL NOTES. 261 
 
 it all the elections of the veins, and all the 
 aversions of the arteries. Perception means 
 this, — continual approval and continual re- 
 jection. In this way all appetency and all 
 secretion is founded in the individual blood- 
 globules ; the air cells being the supreme 
 absorbent stomachs and purificatory organs 
 of the body : the heights of feeding and 
 eliminating. This spheral food is taken in 
 and absorbed, and completes the blood as a 
 microcosm in the microcosm. 
 
 224. The whole planet evidently also 
 has a sphere, and a universal and power- 
 ful sphere. We see it to-day in a great 
 Epidemic covering our world. It is none 
 other than an evil exhalation from mother 
 earth herself, and comes from no mundane 
 source less fundamental. 
 
 225. The air is named psychologically for 
 both affection, thought and perception. In- 
 ventions and discoveries are " in the air," 
 
262 PSYCHOLOGICAL NOTES. 
 
 when from a common zest and zeal they 
 occur simultaneously in distant persons. The 
 spirit or breath of the time calls forth its own 
 works and words. The sphere of humanity 
 is one, and all its organs livingly intercom- 
 municate : they are members one of another. 
 
 The Vital Principle. 
 
 226. God alone is life, and God gives life. 
 How He gives it is a question that underlies 
 psychology. He does not create life, for it 
 IS, and cannot be created or made. He gives 
 it to forms which He has prepared to receive 
 it. The accommodation of these forms in 
 various degrees to the one divine life is 
 the only vital principle in fact and in know- 
 ledge. Human life is that of which we now 
 speak. The explanation of this, however, 
 applies also, but variously, to all living 
 creatures. 
 
PSYCHOLOGICAL NOTES. 263 
 
 227. Men are receptacles or ''recipient 
 forms" of life. How should a form not of 
 itself living, receive life ? Only by a divine 
 creation of forms corresponding to life. We 
 illustrate this by analogies. The mind and 
 the brain, though not mere life but life through 
 organism, are pre-eminently alive. The face 
 is prepared by creation to be the recipient 
 and mirror of their manifold states. It 
 becomes alive by communication with these 
 internals ; by corresponding with them and 
 to them, and then representing them. It 
 cannot represent them as they are, but only 
 according to the virtue and capacity of its 
 candour ; for something is lost every time a 
 superior plane is dramatized in an inferior 
 one. But the expressive face shows how life 
 is received, transferred, and propagated. 
 And the common sense of mankind vociferates 
 that the transaction is a case of Correspond- 
 ence. The mind is the letter despatched 
 
264 PSYCHOLOGICAL NOTES. 
 
 from a distance ; the face is its delivery. The 
 face lives by this use and service, as likewise 
 does the voice. 
 
 228. The hands, too, are alive by their 
 created capacity of representing and corre- 
 sponding to voluntary action. A man's will 
 is known by the works of his hands. You 
 see his will in them because they dramatize it 
 or do it. He feels it in them because they 
 carry out his conscious purposes. So he, 
 the person most concerned, knows that they 
 are his, and correspond to himself His feet 
 are in the same case : created engines for 
 any standing which he decrees and any walk- 
 ing which he desires. It is the Form in all 
 these cases, the organic structural form, 
 through which the correspondence is effective. 
 Defects of form prove the same thing by 
 partial non-representation. 
 
 229. Forms of life are therefore the ac- 
 count of life, and the life is according to the 
 
PSYCHOLOGICAL NOTES. 265 
 
 form. This is plain from the three prime 
 manifestations of humanity, the face, the 
 hands and the feet, all of which are the 
 graphic exhibitions and telegraphic stations 
 and ends of interior correspondences. 
 
 230. The governance is that all things 
 which in their intimate, middle and external 
 or ultimate forms correspond to life are them- 
 selves alive so long as the correspondence is 
 maintained. When the centre of it is broken, 
 the man and his organs die out of that world 
 of correspondences. When his heart and 
 lungs fail to represent his will and under- 
 standing, he quits this scene, and ceases to 
 live on the stage of nature. 
 
 231. But also remember that order reigns 
 supreme in the human form, and that the 
 heights of the organism are in one sense the 
 most alive ; that in this way the cortical brain 
 consists of vital principles bodily, to which 
 the rest of the system stands in the relation 
 
266 PSYCHOLOGICAL NOTES. 
 
 of vital principiates. So each plane of the 
 human form is a universal vital principle to 
 the regions below it. Find the highest form 
 in any series here, and you find out the 
 secondary creative life of the rest which is in 
 devolution from it. 
 
 232. This is a plain account of what life 
 is, anatomically, biologically and psychologi- 
 cally, and no other can be given. Life and 
 death each attest that the capacity of drama- 
 tizing mind, — conscious mind and uncon- 
 scious, — is the essence of our vitality. This 
 essence is embodied in structural fluids and 
 solids, all embodiment being dramatic cor- 
 respondence. So the internal viscera and 
 their organic and secretory processes are 
 nothing but so many fitnesses, or answers 
 and adsums, whereby the parts are able to 
 stand up in Anthropos, Man, speak for him, 
 and furnish forth his schools. Their forms 
 are these fitnesses. 
 
PSYCHOLOGICAL NOTES. 267 
 
 233. Head, face, eyes, ears, hands, feet, 
 erectness, are thus the mouthpieces and 
 masterpieces of a correspondence omnipre- 
 sent in the body : and from that centre they 
 proclaim that the inferior kingdoms of nature 
 are continuous theatres of the same cosmos 
 or fitness. But is anything still wanting to 
 the definition of Life ? The scientific man 
 can never receive the doctrine that adequate 
 form inevitably houses life, and is life, 
 responsible life, for us ; unless he yields to 
 the teaching that there is no such separate 
 thing as life, but that Life is the divine being 
 alone, and that all our life and all other 
 life is a gift of seeming or consciousness, 
 constant and imperishable, dependent upon 
 the punctual Uses of created forms to their 
 souls. Both God and the Soul must there- 
 fore be affirmed. 
 
 234. It would be a relief to the Biologist, 
 would save him fruitless exertion and animate 
 
268 PSYCHOLOGICAL NOTES. 
 
 him to the direct study of central forms, 
 mental and bodily, if he would know that 
 his Maker is his life, and that this life is 
 renewed to him by the Creator, moment by 
 moment, through the supreme fate of Corre- 
 spondence. Even the heathen poet was 
 moved to say, 
 
 "Vita mancipio niiUi datur, omnibus usu." 
 
 Life is given to no man as a property, to 
 all men as a function. 
 
 The Elevation of Faculties, 
 
 235. When we speak of the elevation of 
 the understanding above the will, and of the 
 understanding corresponding to the lungs 
 and the heart to the will, the question 
 naturally occurs to us how a bodily organ, 
 moored of necessity to its place, can repre- 
 sent such motion of elevation ? Are the 
 interior spiritual organs not fixed in a manner 
 
PSYCHOLOGICAL NOTES. 269 
 
 corresponding to those In the body ? The 
 answer is, that in both cases it is the use 
 which we make of the organs which is 
 elevated. Also as the organs are insepar- 
 able from the whole, it is the man himself 
 who is elevated when any organ is said to 
 be so. The man, as we have seen (n. 23), 
 consists of three degrees or planes, and in 
 each degree all the organs are extant accord- 
 ing to the quality of that degree. Moreover, 
 in the natural degree in a defined image a 
 representation of the three degrees is effected, 
 whereby the man can representatively, before 
 he dies and enters the reality, live as a 
 celestial man, as a spiritual man, or as a 
 spiritual - natural man. This is effected by 
 the might of the superior correspondences 
 inducing their images and likenesses on the 
 lower degree, and animating it ; though it 
 still remains for the man in nature as the 
 natural degree. ^ Thus there is no unmooring 
 
270 PSYCHOLOGICAL NOTES. 
 
 of faculties in their elevation, but, by means 
 of the uplifting, stability and fixation to their 
 USES. Perpetual and varied elevation is the 
 use of the intellect or understanding, and for 
 this purpose it lives above the heart until the 
 heart is at one with it ; and when this comes 
 to pass, they, which are the man, are elevated 
 together. When they are elevated there is 
 a new heart and a right understanding, — each 
 faculty in a degree above its original nature. 
 But the higher degree so lives in the lower 
 that no displacement can be thought of, but 
 fulfilment of love : the lower simply becomes 
 what by creation it was meant to be. It 
 becomes a nearer part of the soul's world, 
 the spiritual world, and yields right of way 
 through it to heavenly thoughts, affections 
 and actions. The integrity of the man 
 demands this ; for otherwise he becomes 
 inverted, and his head and his feet change 
 places. The actions, interactions and re- 
 
PSYCHOLOGICAL NOTES. 271 
 
 actions in the spiritual mind according to the 
 ways of its organs, have been luminously 
 expounded by Professor Tafel in his great 
 Work, Swedenborg and the Doctrines of the 
 New Church} in which the doctrine of 
 elevation or enlightenment is especially 
 made prominent : and to that work I 
 earnestly recommend the attention of the 
 reader who is willing to pursue this subject. 
 
 Psychical Epochs. 
 
 236. Our human life is fluid in the hands 
 of our souls and minds, its real Potters. 
 Embryology, in which the little pre-creation is 
 seen to pass through a succession of changes, 
 suggests the plasticity of the foetus as an 
 easy instance of the transmutation of forms. 
 It has been made to support the supposititious 
 stages from primordial protoplasm into man- 
 
 ^ Pp. 571, Speirs, London 1889. 
 
272 PSYCHOLOGICAL NOTES. 
 
 hood ; and as the embryo passes, it is fancied, 
 through a whole animal kingdom of develop- 
 ment, it is possible to conjecture that the 
 stages can be separated, and are separated 
 in nature, and that ascidian, fish, tadpole, 
 batrachian, and the rest, are distinct progres- 
 sions one from another, reaching their climax 
 in monkeys and in men. Are we, then, still 
 in a foetal state in the womb of things, and is 
 every attainment going on and growing on 
 into something else than itself? Embryology 
 might seem thus to suggest a vivid image 
 of evolution. Regarded as a seed with- 
 out a sower or a soil, cc7'tes an early 
 foetus is a loose horse for your formative 
 fancy. 
 
 237. If any embryo were outside, and not 
 in a mother ; also if it were not an heir but 
 a founder in itself; if it were a self-made 
 embryo in a self-made laboratory, evolution 
 might be illustrated by it. For it might stop 
 
PSYCHOLOGICAL NOTES. 273 
 
 at any particular stage of animal, or travel 
 onwards to any other. But man and wife 
 and their commanded union are the embryo 
 of the embryo, two large factors, and sacred 
 owners of the sacred embryo. It is straitly 
 going to be what they are, and save by death 
 halts at no stage short of one of them. It 
 cannot pause in midway any more than a 
 ray of light can stop unless arrested. So It 
 descends, devolves, from these parents. The 
 pressure of their natures gives it all their 
 organs, mental and bodily. It has a soul 
 very like theirs, and a form and shape. And 
 everybody knows that from the Instant of 
 conception it travails and travels into man 
 or woman. This excludes embryology as a 
 curriculum that can be broken or Interrupted, 
 and furnish parts for a fish stage, for a frog 
 stage, for an ape stage, or for any other than 
 the goal called a baby, which birth is. 
 
 Abortion is Indeed possible, but it is the end 
 
 s 
 
274 PSYCHOLOGICAL NOTES. 
 
 of devolution, and not the beginning of 
 evolution. 
 
 238. The human form, always with a 
 divine or human precedent, is the most 
 inviolable of all forms and things. It lives 
 from its own essence or soul, and while that 
 essence remains intact, everything else may 
 be lopped from it, and the man survive. 
 Witness accidents and surgery. " Widdring- 
 ton in doleful dumps, — when his legs were 
 off he fought upon his stumps." The will- 
 soul can have a project of courage-limbs 
 which are beyond the fates. 
 
 239. In short, the human form in the 
 generations is immortal and indestructible 
 even in this world, and in a real sense 
 invariable. It is a type inherited by nature 
 from a divine archetype which conserves it. 
 
 240. Yet Swedenborg has been instructed 
 to show that the psychical man has first 
 altered himself, and then has been altered 
 
PSYCHOLOGICAL NOTES. 275 
 
 miraculously, with the great religious epochs. 
 First, to use Swedenborg's own words, there 
 was ''homo protoplastus," — man protoplast, 
 — a condition in which man was as it were an 
 animal, with an apparatus and guidance of 
 human instincts fitted to and widening with 
 all his first wants on earth. His privilege and 
 even then humanity was a Freewill, but with 
 no fixation in it, because he had no habits, 
 and no inheritance of ancestral depravity. 
 He was indeed in the degrd brtlt, as near as 
 possible to an animal without being one, for 
 his freedom precluded it. His lowness was 
 the necessity of a responsible commencement ; 
 of a personal opportunity to rise, or not to 
 rise, without which he would not have been 
 a free man. It was a state of human nature 
 or "simplism" in respect to that for which it 
 was the preparation, and which was at hand. 
 241. In the fulness of days this first natural 
 man, as he freely chose, surceased, and Man 
 
276 PSYCHOLOGICAL NOTES. 
 
 was born. He was born mentally, and by 
 the only possible way, — yes, the only possible ; 
 by divine angelic instruction communicated 
 sensibly to his innocent inchoate mind ; which 
 instruction he received and appropriated. He 
 thus became a conscious inhabitant of both 
 the natural and the spiritual worlds. This 
 raised him by inclinations and degrees to the 
 celestial state in which a perception of the 
 nature of his teachers and the sanctity of their 
 ministries reigned. The change in the human 
 mind and brain from the lowest natural 
 degree to the celestial was immense. The 
 natural man was born from below upwards 
 apparently, yet God was his Father there ; 
 the celestial man was born manifestly to him- 
 self from above downwards. Manifestly, for 
 Jehovah by angels visible and invisible put 
 the celestial life into him ; the birth, that 
 is to say, from heaven. The new infant 
 impregnating the adult natural man, the child 
 
PSYCHOLOGICAL NOTES. 277 
 
 who was this man's father, was thus celestial, 
 and made him celestial. For as this was the 
 provided end, and the adult natural was the 
 divine oval for Its field, this womb of flesh 
 had the babe of the regeneration slumbering 
 within it, waiting to be born and called up 
 into life by God and His Angels. Seeing 
 and hearing, hearkening, obedience, and 
 perception, were the protoplasm of the new 
 creature who became of the nature of celestial 
 love. 
 
 242. Inward plasticity of mental form, to 
 all substance substantial, and with Eden 
 circumstance environing, is predicated of the 
 human life so far. Did it answer to our 
 embryo state ? Surely no. The present 
 embryo is the case of a new soul born by 
 inheritance into a basic flesh of ancestral 
 evils. Moreover, the first preadamite men 
 were not born into the womb, but ovally, into 
 a providential plane of the world. God their 
 
278 PSYCHOLOGICAL NOTES. 
 
 Father had created ovarian dimates down 
 which they came, and uterine climates into 
 which they were introduced. They were 
 born of Him as a Father, and of heaven 
 immanent and bowed down into Nature as 
 a general Mother. Thus what is our ante- 
 natal state now, with the first natural man 
 becoming instinct with the celestial man, was 
 open world and open heaven, and not con- 
 finement in a pi-evious womb. So the first 
 men and women breathed, which embryos 
 cannot do. But the breath, in proportion as 
 the men were lifted by regeneration or second 
 birth, became internal. It was not inspired 
 and expired by themselves without conscious 
 co-operation with the supreme Powers ; for 
 they breathed with their angels from altitudes 
 above themselves. It amounted to this, — 
 the mind and the brain drew ends, purposes, 
 principles, perceptions, thoughts, from heaven 
 first, and the heart, the lungs, and the brains 
 
PSYCHOLOGICAL NOTES. 279 
 
 translated these celestial things into breaths. 
 So all respiration came from within, and was 
 what Swedenborg denominates Internal Re- 
 spiration. It came also from part after part of 
 the soul according to its affections, and pro- 
 ceeded into the corresponding tracts of the' 
 body,and governed the senses and perceptions. 
 Let your purest love give you some idea of 
 the blessedness of a palpable unition with 
 those above you in heaven ; and your happiest 
 rarest moments of insight, some imagination 
 of the lucidity of a human nature in righteous 
 accord and vision with the Father of Nature. 
 243. Of all this period of the Golden Age 
 we know only from Scripture and its internal 
 sense; from Swedenborg's commanded revela- 
 tions ; and by correspondences now again 
 revealed concerning the states of the body 
 before and after birth. Science without 
 learning at these sources tells us nothing. 
 Much, however, can be known, doubtless up 
 
28o PSYCHOLOGICAL NOTES. 
 
 to every man's capacity of knowledge. The 
 traditions of nations represent in evening 
 redness the great morning behind the present 
 Mankind. 
 
 244. So soon as man fell, his mental and 
 bodily organization was changed, and the 
 first inspiration and expiration from the soul 
 to the body, breath by breath was given up. 
 Instead of breathing in freedom, that is, by 
 choice, from his will and understanding 
 coupled to heaven, he breathed still in 
 freedom from his new but evil and subverted 
 proprlum. He took his own way more and 
 more. His spirit or respiration became 
 external because from himself alone : for it 
 came from without Inwards and from below 
 upwards, from his sensual basis. A reversal 
 and retorsion of his mental and bodily organ- 
 ization gradually took place. Primeval man 
 as a living soul was dying. The channels of 
 his inflowing life were one after another 
 
PSYCHOLOGICAL NOTES. 281 
 
 closed and blocked. The body was solid 
 where it was once fluid, and fluid where it 
 was once solid. 
 
 245. The end came organically, as it always 
 does in spiritual things, at last. The first 
 breath which Jehovah God had breathed 
 into the perceptive nostrils, and which made 
 man into a living soul, — the spirit of the 
 divine love with its heavenly wisdom, — 
 ceased to be received in any corresponding 
 human love. The heart of self-love alone 
 breathed and thought through the character, 
 and the celestial man was a dead life. 
 
 246. The Deluge is the name and repre- 
 sentation of this Catastrophe of human nature. 
 Man now hated the first breath with its origin 
 from Jehovah God : his love of his own 
 acquired nature with its " direful persuasions " 
 stifled it. He had as yet no other breath, 
 and his persuasions as great waters suffocated 
 him. His perceptive intellect was drowned 
 
282 PSYCHOLOGICAL NOTES. 
 
 In his lusts, even as man's common-sense 
 understanding may be drowned now. This 
 epochal event is told in correspondences in 
 Genesis, and in full intellectual series by 
 Swedenborg- in his Arcadia Cceleslia, where 
 it stands in crystal cliffs of revelation to be 
 seen afar from age to age. 
 
 247. Wherefore, that His child, man, might 
 still exist in both worlds, God altered the 
 human spirit bodily and mental in those 
 men who were capable of sustaining the 
 change ; namely, in the remainder called 
 Noah. He opened the lungs to external 
 respiration ; so that the man himself, by 
 divine permission, became the motor of 
 thought, intelligence, and corresponding 
 breath ; and internal respiration, man's breath 
 from heaven, was closed. In this act, the 
 movements or thoughts of the lungs were so 
 separated from the heart's pulses, that they 
 should be capable of spiritual elevation above 
 
PSYCHOLOGICAL NOTES. 
 
 the heart, and stand in front of it, see for it, 
 and guide it. They were, however, united 
 to the heart, as the understanding, whether 
 obeyed or disobeyed, is inseparable from the 
 will. But of this, more presently. 
 
 248. This new devolution by the Lord's 
 mercy perpetuated the human race. It met 
 evolution coming up from below : man's 
 merciless self-love making all his faculties 
 into its own image and likeness.^ It recog- 
 nised his state, and came to him from the 
 outside air where his thoughts and senses 
 lay, in an external Revelation, in a Word 
 of God not written on the now destroyed 
 heart ; in a record Scripture, for a quite new 
 beginning of an external independent under- 
 standing. The first angelic instructors of 
 the Adamic Church were forgotten : their 
 
 ' The monstrous genderings of the ruined Adamic Church are 
 represented by Chaldean Berosus ; see my little Work, Cannes, 
 pp. 16-28 ; where also the celestial state and its internal respiration 
 are treated of. 
 
284 PSYCHOLOGICAL NOTES. 
 
 ministries were now exchanged for a written 
 Word, having continuity of correspondences 
 with the former unwritten Word, and pro- 
 phetic all through of the Word made Flesh, 
 of the divine humanity and His personal 
 supernal Reason. 
 
 249. Did this great revolution in human 
 faculties in any way subvert that first 
 image and likeness of God into which man 
 was created ? Was the ground-plan of our 
 nature altered by it? It is a deep inquiry; 
 and we can touch it only on the surface. 
 The change took place in the spiritual 
 organism, in the closing up of the first will 
 now corrupt, and in the abolition of its per- 
 ceptive but now merely persuasive intellect 
 which saw only what the lusts of the will 
 chose. This with its breathinofs forth was 
 sealed away from the subsequent humanity, 
 and mankind was emancipated from its fatal 
 influx. But how was the human form, the 
 
PSYCHOLOGICAL NOTES. 285 
 
 vessel of the divine, saved ? There are two 
 fountains of its creation : the first by Jehovah 
 Himself; the second also by Jehovah, but 
 through the heavens and their human form. 
 The first humanity is not man's but of God 
 in man. The second is the Man's, and he 
 has his Freedom and Reason, his powers, 
 within it. This he corrupted and destroyed. 
 But the prime humanity was beyond his 
 reach, incorruptible and indestructible. His 
 soul's whole personality lay there. So were 
 there two organisms : a domain of God, and 
 a domain of Man. The latter was saved by 
 the closure of the corrupt will ; by a new- 
 mind given through understanding, intellect, 
 truths, and through a new affection for them, 
 which affection was raised into a new will. 
 This took place only through the separation 
 and emancipation of the intellect from the 
 domination of the will in what we have called 
 the domain of the man, so that he is no 
 
286 PSYCHOLOGICAL NOTES. 
 
 longer a being of inspiration, but of thought 
 and consideration. On the other hand, his 
 will and his intellect are of necessity, as 
 Swedenborg says, "united in all operation 
 and in all sensation." How this is may be 
 exemplified to common understanding both 
 as to the separation of the faculties, and as to 
 their union. A man proposes an action to 
 himself as is his wont continually. In this 
 condition, his intellect perceives the project, 
 whether it be feasible or not, whether it be 
 wise or unwise, good or evil. To do or not 
 to do, that is the question. The thoughts of 
 his mind are separated from the thoughts of 
 his will or heart while weighing the matter. 
 He now decides what to carry out. In the 
 doing and sensing his will and intellect must 
 be united ; he must will to do his volition, 
 and see how it is being done ; so that his 
 will and intellect are closely together in the 
 resulting operation. Thus there is no sever- 
 
PSYCHOLOGICAL NOTES. 287 
 
 ance In his human mind or form at last : in 
 their Hmits and extreme boundary his breath 
 and his pulse unite in one common eye and 
 muscle and nerve of action. 
 
 250. Observe also that as the human form 
 is inviolate by the mercy of the Lord, the 
 lost Adamic perceptive state called the 
 celestial can be approximated to as regenera- 
 tion advances, by love gaining the ascendant, 
 and the new will being born into the 
 immediate human form, which descends 
 from no angel or spirit, but from the Lord's 
 Divine Humanity. 
 
 251. We gather from Swedenborg that the 
 man's love and his wisdom, his will and his 
 understanding, were separate from the be- 
 ginning ; that by this separation he was 
 raised in regeneration from the natural to the 
 celestial degree. The separation was then a 
 constant showing, as the eye is a constant 
 showing to the footsteps, but not an elevation 
 
288 PSYCHOLOGICAL NOTES. 
 
 above the will-faculty, whose way was then 
 from perfection to perfection. For in the 
 climax of that degree his wisdom was the 
 level eye and partner of his love. After the 
 fall, or in the fall, both faculties fell, and the 
 insanity which took the place of the wisdom, 
 completed the selfhood which extinguished 
 the celestial love. Why could not the under- 
 standing be separated in that epoch, and 
 elevated above the will, to guide and lead it 
 back to good ? As a faculty, it was by 
 creation a separate faculty. The primeval 
 state, the reign of love, — good love and bad 
 love, — is the explanation of it. When either 
 love had become supreme, the intellect was 
 its vassal. There was still separateness of 
 the two faculties, the intellect and the will, 
 but the former worked for the latter and 
 ministered to it. As an illustration now, think 
 of all strong love and the indomitable pre- 
 texts of it : how can it not reason '^ But the 
 
PSYCHOLOGICAL NOTES. 289 
 
 Adamic Man. In his perfection and In his 
 decline, was nothing else than celestial love 
 and Its perceptive wisdom, and then self-love 
 and Its persuasive Insanity, and there was no 
 way to his state, excepting- the pressure of 
 heaven which confirmed It so lonor as It was 
 good, and the rush of hell which confirmed It 
 when it erew evil. This was mere reo:enera- 
 tion on the one hand, and mere damnation 
 on the other. 
 
 252. Granting this, and that Jehovah God 
 was intimately present, who would not say 
 that His intervention, necessarily miraculous, 
 was at hand ? The slave could not be raised 
 into the freeman, for he was a free or most 
 willing slave. The first intellect was ruined 
 and lost. But the "immediate" human form 
 was still there ; the heart and the lungs 
 spiritual. The miracle lay, not In the separa- 
 tion of the Intellect from the will, for that 
 was already a fact of Creation, but in the 
 
 T 
 
290 PSYCHOLOGICAL NOTES. 
 
 new capacity of elevating the mind, the 
 intellect, above and away from the will, to 
 instruct, correct, reprove, chasten, and re- 
 form the will. This capacity, impossible in 
 the celestial man and his descendants, is the 
 essence of the spiritual man as distinguished 
 from the celestial. It is now our possession, 
 and conscience, the new will which arises 
 from it, acting on childhood and its survivals 
 and remains, is the means of our regeneration. 
 
 253. Lastly, observe that the human form 
 in all our psychical changes was itself never 
 a ruin. It stands in God : in heaven as 
 the mansion of all goodness and truth and 
 blessedness : in hell as the prison - house 
 forbidding any deeper degradation than the 
 existing character warrants. It is the seal 
 of the Divinity in both estates : the image 
 and likeness of God still extant in the soul. 
 
 254. In the celestial man the intellect was 
 raised by the will to its own level, and 
 
PSYCHOLOGICAL NOTES. 291 
 
 became celestial truth or wisdom. In the 
 spiritual man the intellect is elevated from 
 his sensual basis above the will to summon 
 it by self-denials to a like elevation. May 
 we think of how this confessed miracle was 
 accomplished ? Surely only by some example 
 of a correspondent miracle. Swedenborg 
 tells us how the dead are raised from the 
 natural into the spiritual world, and that he 
 himself was put through the process for the 
 practical reason of being able to declare the 
 fact to mankind ; no other experimental 
 proof being possible for this world. Such 
 resurrection is not a spontaneous act of the 
 incorporate spirit which is bound to the body 
 and its life and automatically cleaves to it. 
 On the contrary, it is a divine visitation and 
 interference. The Lord is the resurrection 
 and the life even in this sense. And our 
 prepared Swedenborg was raised representa- 
 tively to show it. He was reduced to the 
 
292 PSYCHOLOGICAL NOTES. 
 
 condition of the dying, and made sensible of 
 the Divine agency as "a Hving and strong 
 attraction," which drew the spirit, — itself the 
 real man, — out of the body, detaching it from 
 the intricacies of the corporeal organization, 
 and overcoming the fondness of the nature 
 of the spirit for the nature of the body. May 
 not the dead body of the celestial church be 
 thought of correspondentially from this now 
 public private example? Did not a "living 
 and strong attraction " draw the understand- 
 ing up and away from the corpse of the will, 
 and summon it to breathe above the suffo- 
 cating deluge waters in the truth of a new 
 intellectual air ; in a New Dispensation ? 
 The intellect was indeed depraved like the 
 will, but only in conjunction with the will 
 and while on its level. In itself it is a 
 neutral faculty incapable of depravity, and all 
 blame passes it by, and hits only the will. 
 Separated from the will, elevated above it by 
 
PSYCHOLOGICAL NOTES. 293 
 
 Jehovah, drawn irresistibly and recreatively 
 to the external divine truth which was His 
 new manifestation, and made capable by the 
 elevation of receiving this saving truth, and 
 of becoming amenable to it, a new departure, 
 a New Church, was Inaugurated through Its 
 means for the regeneration of mankind. 
 This spiritual Rainbow, or new truth, this 
 new organon for man's salvation, took form 
 and body in a new Written Word. 
 
 255. There Is a passage In Swedenborg's 
 Economy of the Animal Kingdom which 
 shows his perception of the celestial state 
 before his mind was opened to the spiritual 
 sense of the Word. He regards and speaks 
 of this state as the sotcl possessing all 
 knowledge, being for the body and the man. 
 Science : every gift of perceiving and using 
 the world constructively. It is unlike the 
 
294 PSYCHOLOGICAL NOTES. 
 
 Style of his theological writings, but the 
 reader will do well not to miss it. May I 
 remark here that the above work and the 
 Animal Kingdom are mines of Biological 
 and Psychological wisdom ? 
 
 256. "It appears to be enjoined by the 
 most grave and necessary reasons, that as 
 soon as the soul, which is science, begins to 
 lead a bodily life, it shall cover itself with 
 veils to induce ignorance, and shall only at a 
 late period, or at an advanced stage of life, 
 uncover itself a little of their darkness. For 
 God is a necessary being, and whatever is in 
 God, and whatever law God acts by, is God. 
 If we were born at once in full possession 
 of the perfection and science of the soul, 
 it may fairly and reasonably be doubted, 
 whether the human race could be propagated 
 by natural generation ; and whether it would 
 not be most distinctly conscious of its own 
 formation, and by a foregone will overrule 
 
PSYCHOLOGICAL NOTES. 295 
 
 all the details of its growth in the womb, 
 and from the first breath of life continually 
 aim at a more perfect state. But granting 
 that under such circumstances natural birth 
 would be possible, still there is good ground 
 to doubt whether decline and death would be 
 so. In the former case, the earth w^ould not 
 be peopled ; in the latter, a thousand earths 
 would not suffice for human prolification. 
 Moreover, in a general state of integrity, 
 there would be a perpetual communication of 
 thought ; and therefore little or no speech ; 
 and speech indeed could never enunciate 
 what the soul represented to, and beheld 
 within, itself. The soul would look down 
 continually as from a heaven upon its own 
 earth ; nor ever cease to raise itself above 
 itself ; and then it would require a fresh 
 miracle every moment of its life in the body, 
 to prevent it from exalting itself above God. 
 The least delinquency must be absolutely 
 
296 PSYCHOLOGICAL NOTES. 
 
 indelible ; and this would give rise to a 
 general perversity and lamentable state, in 
 which there would be no room for grace ; 
 because the evil would spring from the very 
 soul as the centre, and not from a mind 
 intermediate between the soul and the body. 
 Furthermore, there would be one general 
 equality between all bodies and souls ; 
 consequently no society, either in this or in 
 the future life ; for all distinction, and all 
 relation resulting from distinction or differ- 
 ence, perishes in equality. Joy, happiness, 
 good, would not be predicable, because not 
 representable relatively to their opposites. 
 And there are innumerable other conse- 
 quences besides, to show that it has pleased 
 the Deity that the perfection of the whole 
 should result from the variety of the parts ; 
 which variety therefore must be regarded as 
 a necessary means to the ultimate end of 
 creation. Wherefore it is enjoined that the 
 
PSYCHOLOGICAL NOTES. 297 
 
 way between the soul and the body should 
 be closed, but to be opened successively as 
 we become adult." {E. A. K. n. 299.) 
 
 257. As there are survivals of early geo- 
 logical creatures in the existing flora and 
 fauna of the external world, so there are 
 survivals representing to us a likeness of the 
 Adamic or celestial man at the present day, 
 on both the good and the bad side. There 
 are men of the heart and men of the head. 
 Also for the most of us there are moments 
 of the heart and times of the head. And 
 when the quick heart is right, its thoughts 
 are precious beyond other thoughts, and its 
 intellect is as it were again primeval and 
 first-rate. 1 1 solves difficulties which are knots 
 to cold reason, and goes straight to other 
 hearts. Its common sense is brilliant. It is 
 the ideal end and means of the deepest sym- 
 
298 PSYCHOLOGICAL NOTES. 
 
 pathies, and the parent of great moments 
 and intuitions, and probably is even now the 
 unknown fountain of the best genius, and the 
 well-head of every real Muse. It justifies a 
 faith in the golden time, now the poem of 
 the world. To this heart our Father appeals 
 as if it were in us still : a divine courtesy, 
 which commands us to love the Lord with 
 all our hearts, and our neighbour as our- 
 selves. But we say this to note that the 
 men in whom this love or heart most reigns 
 are least alterable by outward considerations. 
 They illustrate the state of the Adamic or 
 celestial Church in its inseparable faculties, in 
 less wanting or accepting bare truth than 
 other men, because they have truth alive so 
 near to their hearts of flesh : for truth for them 
 is not truth but good, and they perceive that 
 what is good is also true. 
 
 258. On the evil side also there are men 
 of the heart, the most irreclaimable of cha- 
 
PSYCHOLOGICAL NOTES. 299 
 
 racters, in whom the conscience has no 
 place, and to whom instruction comes in 
 vain. The will rules, and the understanding 
 reinforces it, and is not elevated above it. 
 They have no sight, but rush blindly into 
 evil, and for the most part into crime. On 
 both sides, the good and the bad, these are 
 merely representative remainders, and ex- 
 amples that external instructions by truths 
 and their warnings are not so germane to 
 these exceptions as to other men. 
 
 The Word in its Epochs. 
 
 259. The Word of God, as we have seen, 
 follows the changes in mankind. It was 
 written on the hearts, on the love-centres of 
 the Adamic Men. It constructed the men 
 by regeneration, and taught them the 
 wonders of their new being. After the fall 
 the first heart was lost and closed up, and 
 
PSYCHOLOGICAL NOTES, 
 
 another Word was written for the head ; for 
 the spirit and lungs of the saved Noahtic 
 men. Inspiration as a general human 
 predicate ceased in them, and doctrine, 
 teaching, schooling was given in its place. 
 The perceptions of the Most Ancient Church 
 were doctrinal records collected and stored 
 for the Ancient Church. When mankind 
 also destroyed the spiritual conscience given 
 in this latter dispensation, ritual revelation 
 came in the Jewish Word to the Jewish 
 mind. A formal ecclesiasticism was the 
 divine remainder, and its observance was 
 religion. When at length obedience itself 
 died out, the Lord Himself came into His 
 creation through a Jewish Virgin. The 
 Word was made flesh. His New Testament 
 was inspired and promulgated. The written 
 Word was complete. Brooding over pre- 
 adamite man, — that earth without form, and 
 void, and darkness upon the face of its deep, 
 
PSYCHOLOGICAL NOTES. 301 
 
 — and coming through Adam in Paradise, it 
 traverses unwritten and written history, and 
 ends in the Gospels, and in the crowning 
 divine Vision of the Apocalypse with the 
 descent from heaven of the Holy City the 
 New Jerusalem : the prophecy of a new 
 heaven and a new earth in which dwelleth 
 righteousness. 
 
 260. This Is not progressive Revelation, 
 for it follows man in his downward course 
 through all his stages, and the Incarnation, 
 the " pause of the ages," and the new start- 
 ing-point. Is not of man the crucifier, but of 
 the Lord, the crucified. It Is Providential 
 Revelation, the Lord caring for each several 
 necessity of His creature. ''He lays His 
 hand upon us behind and before ; such know- 
 ledge Is too wonderful for us." "Surely 
 goodness and mercy shall follow us all the 
 days of our lives, and we will dwell in the 
 house of the Lord for ever." 
 
302 PSYCHOLOGICAL NOTES. 
 
 261. This adaptation of the written Re- 
 vealed Word to so many distinct kinds, states 
 and wants of humanity at first and of human 
 nature afterwards, is a subject of comment 
 both to Christians and Critics. It is ob- 
 jected to the Bible that it is a series of small 
 books written in different ages by various 
 authors, and put together as one Book. So 
 it is regarded as a heterogeneous Miscel- 
 lany. For it consists of Myths, of real 
 histories and fragments of such, of bio- 
 graphical narratives, of rhapsodies and 
 prophecies, of poems, of moral precepts and 
 discourses, and of Visions. For this reason 
 it is either not Divine, not the Word, or the 
 human element so intermixes with it that it 
 is as an imperfect earthen vessel though hold- 
 ing divine contents and instructions. The 
 contents are divine, the form and shape 
 fallible-human ; and unaided except by our 
 own reasons and likings, we have then 
 
PSYCHOLOGICAL NOTES. 303 
 
 before us the stupendous task of clearing the 
 divine element from its obfuscations and 
 disguises. Moreover, God appears in it in 
 different parts of the authorship as a 
 different Being ; in the Old Testament and 
 the New with totally different attributes. 
 It is a long subject ; but premising that the 
 uniform spiritual sense from Genesis to the 
 Apocalypse now revealed through Sweden- 
 borg demonstrates that the Word is con- 
 sistently divine throughout, it is at present 
 the object here to answer only the objection 
 of the issue of the Bible by a series of men 
 in different ages as impugning its character 
 as a transcendent divine revelation from the 
 Lord Who is the Word. 
 
 262. Now, everything good and evil in the 
 world has come through men. Man, le 
 monde, the World, can have no other inter- 
 locutors or missionaries. Jehovah, the 
 Ancient of Days, was as an Old Man to the 
 
304 PSYCHOLOGICAL NOTES. 
 
 old Jewish mind. When Christ came He 
 came as a Man. In no other form is appeal 
 to man possible. Angels of Jehovah are 
 always he and not it. They are men, and 
 have all of them been men in the natural 
 world. Sinai burning with Jehovah upon it 
 had a missionary Moses to bring down the 
 Ten Tables, and he broke them, and was com- 
 manded to write them again himself, so that 
 they were no longer directly from Jehovah, 
 the Divine Man, but in the outward form 
 finitely humanized as the work of a mortal. 
 
 263. Much indeed comes not obviously as 
 man to man. All nature comes to him on 
 its own separate ground. But it never stirs 
 the human in him unless his own nature 
 invests it with his own attributes. This 
 happens in Mythology, which peoples the 
 world with quasi - human deities. These, 
 however, though like revelations, and in 
 some continuity of survival from them, have 
 
PSYCHOLOGICAL NOTES. 305 
 
 no power to lift man to God, or power 
 only so far as they approximate to what is 
 nobly human. vSo also natural sciences are 
 nothing but man's mind w^ith nature lifted 
 into it. 
 
 264. But now in what other way than that 
 of a successive issue of Words, could divine 
 revelations to man, applying themselves to 
 his spiritual changes, be given .^ Would it 
 meet the case of perpetual varying divine 
 instruction called for, if the Revelations were 
 all given at first in one book by some one 
 chosen person, as the Koran by ]\Iahomet ; 
 — of course at the beginning of the Days ? 
 Would infant humanity, if it had to master 
 it, retain, or survive, such a Codex ? The 
 Book must be both a Revelation and a 
 Legislation for all the ages. And its con- 
 tents would for the most part be premature, 
 and would be with each varying epoch in- 
 appropriate, and to the next epoch outworn 
 
 u 
 
3o6 PSYCHOLOGICAL NOTES. 
 
 and effete ; thus more subject to sceptical 
 criticism than the Bible is ; and though all 
 of one piece hke a theologic Justinian Code, 
 it would surely be objected that it showed 
 only the mode and mannerism of one narrow 
 inflexible author who from this circumstance 
 was not God after all, but a pedantic pre- 
 tender. The critics would then cry aloud 
 for what we now have, — for other utterances 
 to balance the idiosyncrasy of such a Bible ; 
 for Revelations suited to times. But how if 
 Jehovah were Himself to promulgate it, and 
 place it down in the ages ? Would it not 
 then be as the primordial cell of the 
 scientists, and evolve religion out of itself 
 for every opportunity ? Yes. But if the 
 critics were "fanatics for evidence," and as 
 strong natural men denied Jehovah and His 
 authorship, soon become a tradition. He 
 must, as Renan postulates, repeat His 
 Word and His Work over again often at 
 
PSYCHOLOGICAL NOTES. 307 
 
 Stated times at the call of learned professors 
 establishing divine truth by vote. In this 
 case we fall a^ain into the wav of successive 
 issue of revelations, though not as needed by 
 man, but as demanded by scientist minds. 
 The human exigency, and divine supply, is 
 indeed met on Sinai-mount, and repeated 
 all through the Word ; and it follows the 
 lines of that great common sense, that 
 ''man's extremity is God's opportunity." 
 
 265. Therefore the matter is reasonable 
 as it stands. Admit that God supervises 
 the world. Admit that history and personal 
 experience show it as a changing world, 
 and that a Divine Providence oversees and 
 measures the changes. Admit that Canaan, 
 Judsea, Babylon, Assyria and Egypt are 
 different in genius and mind from the world 
 after Christ ; and that the modern world since 
 the middle ages is diverse from the ancient 
 times, and especially that the eighteenth and 
 
3o8 PSYCHOLOGICAL NOTES. 
 
 the nineteenth centuries with their eager na- 
 tions are different again : and humbly and 
 reverently thinking of our Father Who is in 
 the heavens as our divine schoolmaster, we 
 may begin to imagine that a succession of 
 school-books will be likely to be given out 
 through heaven for our instruction. The 
 Books for ancient Egypt versed in talking 
 by hieroglyphical representatives, would not 
 suit the genius of modern England, or 
 Germany. But we need hardly pursue this 
 tale of difference. 
 
 266. So is not a succession of revelations 
 suited to our race in its spiritual changes what 
 we should expect ? Every man and woman 
 in common education goes through successive 
 phases of teaching and teachers ; and why 
 not the educable race in things divine ? 
 
 267. The real objection is to authoritative 
 divine instruction to be accepted with no 
 criticism and no after-thought. Such instruc- 
 
PSYCHOLOGICAL NOTES. 309 
 
 tion must be miraculous, and miracle offends. 
 Yet miracle must come and will be stated. 
 Miracle is not to convince or dominate un- 
 believers, but to found religion with the 
 simple who so love, and lead, good lives, 
 that new ages can be born from them when 
 old ages die. Christ did no miracles in one 
 place "because of the unbelief there. He 
 did miracles elsewhere because of the belief. 
 The evidence of all miracles is immediate 
 and personal, and the transmissibility of the 
 evidence involves the same humble capacity 
 as the first witness of the miracle. Things 
 hidden from the wise and prudent are re- 
 vealed unto babes. 
 
 268. We come to the safe conclusion, that 
 the issue of fresh Revelations from Almighty 
 God through chosen men, — through oracular 
 persons writing of spiritual creation in cor- 
 respondences as in Genesis, chap, i.-xiii., 
 through inspired historical scribes, through 
 
3 1 o /"S YCHOL GICA L NO TES. 
 
 Lawgivers, Prophets, Psalmists, Seers, Evan- 
 gelists, through men of divine Apocalyptic 
 vision, — are a series called for from the first 
 to the last by the human occasion, and 
 provided by the divine mercy. And when 
 we know by the Revelation of the internal 
 sense through Swedenborg's Commission and 
 complete Work that the writings of all these 
 functionaries are one Book by One Author ; 
 and that that Book is the eternal Word, and 
 that Author the Lord, we find that the suc- 
 cession of books is swallowed up in the unity, 
 and that God's ways are justified to man. 
 
 269. Thus Revelation seen internally is the 
 seamless garment which the soldiers do not 
 part. Consisting as it does of spiritual and 
 natural Correspondences cast into a divine 
 letter, it belongs to all ages as creation itself 
 belongs. Light and Heat signified wisdom 
 and love for the Adamic Church as they 
 signify it for the New Church. Heart and 
 
PSYCHOLOGICAL NOTES. 311 
 
 breath from the beginning signified and 
 signify will and understanding. The human 
 form and all that it is for ever corresponds to 
 the provinces of Man in heaven. The Earth 
 and all things in it, gardens, trees and living 
 creatures, piece for piece, have spiritual souls 
 of meaning which make nature essentially 
 into a theatre representative of the Lord's 
 Kinordom. So the Word is written in a 
 
 o 
 
 divine language. This as a firmament spans 
 the ages. It is exactly hieroglyphic ; the 
 Word is its speech : the world, — sun, moon 
 and stars, — is its natural realization : the 
 Church is its depository. It belongs to the 
 primeval childhood of the race. It was 
 spoken by the Lord when the Word in Him 
 became flesh. It belongs to childhood for 
 ever, and fathers and mothers can build up 
 the True Christian Religion from the earliest 
 intelligence of their sons and daughters 
 through delight and wonder and instant 
 
312 PSYCHOLOGICAL NOTES. 
 
 belief by elements that are as mother's milk 
 for nourishment, and that change into faculties 
 that are the forms of adult spiritual life. For 
 the correspondences of the Word are born 
 into the mind like children, and grow up into 
 men and angels for ever and for ever. Thus 
 the Word unites the ages of the individual 
 and of the collective man into one great age 
 which is the image of Him who is the Alpha 
 and the Omee^i, who is and who was and who 
 is to come. This is its omnipotence on earth. 
 But the same correspondences exist in heaven, 
 and effect a similar unity. The hosts above 
 live in the perception of them, and think them 
 there ; yea love and think them into visible 
 existence. Heaven and Earth therefore, 
 separate in appearance, separate as discrete 
 planes, meet in these precincts of the supreme 
 Mind, and are united in the Word. The 
 grand man, the little child, and our historic 
 and present race, are equally in its tutelage ; 
 
PSYCHOLOGICAL NOTES. 313 
 
 and this, through the divine language and 
 Hfe of correspondences. To the simple they 
 are unconsciously, may we say automatically 
 operative while they read the Word : they 
 Impart a holy feeling which keeps evil spirits 
 away, which blesses the day's work, and 
 sanctifies the life. To those who are other- 
 wise competent and disposed, they must be 
 sedulously learnt, and the doctrines which 
 gather them into spiritual good and truth, 
 and thus form them into faculties of a new 
 will and understanding, must be steadfastly 
 affirmed. Gentle Reader, open your heart's 
 mind to these Correspondences, and in its 
 warmth contemplate them, and you will be 
 astonished at the contents of the Holy 
 Word. 
 
POSTSCRIPT. 
 
 Since this book was written, I have seen a 
 work by the late John Spurgin, M.D., F.C.P.S., 
 namely, Six Lectures on Materia Medica 
 and its Relations to the Animal Economy, 
 delivered before the Royal College of 
 Physicians in 1852 (London : John Churchill, 
 1853). The sixth Lecture contains a lumin- 
 ous statement of Swedenborg's theory of 
 the Coronary Vessels of the heart, with 
 extracts verbatim from The Economy of the 
 Animal Kingdom : also with original con- 
 firmations by Dr. Spurgin himself. He 
 brings forward a case from The Dublin 
 Hospital Reports for 182 7-1 828, in which 
 the so-called coronary arteries were not only 
 
3i6 POSTSCRIPT. 
 
 ossified, but their cavities completely closed 
 for an inch in length from their [supposed] 
 origins, so that for the last inch they had 
 no perceptible canal. ''In this case," Dr. 
 Spurgin says, " it is manifest that the heart 
 received no blood from the aorta." He says 
 further: "According to the generally received 
 opinion, as well as according to the appear- 
 ance, the parietes of the heart are supplied 
 with blood from the coronary arteries which 
 first arise from the aorta. But if the fact is 
 so, then the heart, for its supply of blood, is 
 dependent upon the arteries, and the arteries 
 again are dependent upon the heart. Which 
 is the primum mobile, the coronary arteries, 
 or the heart ? Muscular fibre cannot act 
 without blood, and the artery which supplies 
 the blood cannot possibly receive that blood 
 without the action of the heart." Dr. Spurgin 
 reiterated his strong conviction concerning 
 the coronary vessels in his H arveian Oration. 
 
POSTSCRIPT. 
 
 317 
 
 He was the first English physiologist to 
 accept Swedenborg's view ; which was pro- 
 pounded in the work mentioned above, in 
 1740. It gives me pleasure to refer to this 
 subject, because to the Doctor I owe my 
 earliest interest in the Anatomical, Physical 
 and Philosophical Works of Swedenborg, the 
 translation of which has been the most 
 important occupation of my literary life. 
 
 
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