Part 4, Chapter IV

THE BRAIN AS THE BASIS OF THE MIND

A.     THE SPIRITUOUS FLUID AND THE SOUL

1.     In his early investigations, Swedenborg proceeded from the promise that the "soul" which survived death was physical and geometrical; in other words, a mechanism.(1462)  The intellectual mind he placed in the highest physical organism, later called "the simple cortex".

    In the "Economy" be continued to cling to the concept that the "spirituous fluid" (formed from- the first aura of nature) could adequately answer as a description of the Soul.(1463) But by degrees he also recognized that there was in man a faculty prior to the intellectual mind and distinctly superior to it, - a faculty which alone deserved the name of 'the soul', but which is indescribable in words. In thus speaking of the soul as superior to the mind, he realized that he was departing- from the accepted usage of the term "soul" (psyche).(1464)

    In the "Fibre" He clearly shows that the spirituous fluid was only the purest blood, and that while this was indeed immortal because of its origin in the inmost of nature, yet considered as to its life-essence [ ... ] the "Soul properly so called" is of spiritual form and essence. (1465)  As such- it is superior even to the purest blood and the simple fibre.(1466)   In fact "the spiritual form is the Soul, but the primitive cortices are of the celestial form" (i.e., the highest mechanical form, which is the perpetually vortical).(1467)  In the Rational Psychology the soul is therefore defined as immaterial, and as above the purest blood.(1468)

2.     Because of this development of his views, Swedenborg, in the latter parts of the Rational Psychology, temporarily set aside his Economy doctrine, which rested man's immortality on the perfection and indestructibility of the spirituous fluid and the simple fibre. Instead he theorized on the possibility that the surviving soul was purely spiritual, and that the "pure intellectory" (or simple cortex) - while surviving death for a time - would eventually be consumed by the subtle fires of the Last Day.(1469)   By thus modifying his constant doctrine which he had taught even in an early draft of The Fibre(1470)  he suggested a way to rationalize the orthodox teachings of the Church of his day.

 I wonder if it may be well to note that "rationalize" denotes in psychology the intellectual justification of a fancied fact? - Dr. Robert Alden

4.     This limbus seems to answer in a general way to the "spirituous fluid" and simple fibre which the Economy held as immortal, or to the "pure intellectories" which are said (in the Rational Psychology) to be of the "celestial" or the highest natural form.

B.     THE BRAIN AS A COMMON SENSORY

    The Brain and the Mind: Notes from the Writings:

"The human mind is organized inwardly from (of) spiritual substances and outwardly from natural substances, and finally from material things...."(1471)
    Sensation, memory, and thought, like cupidites and affections, are the spiritual operations of a mental (or spiritual) organism. They are mere changes and variations of the spiritual and purely organic substances of the mind.(1472)   The spiritual substance, which is the subject of these states and activities, is closely conjoined with every filament of the organs and members of the natural body, which intimately correspond in form, use, and activity, to the mind and soul.(1473)
    All of the man's thought flows in from the spiritual world, and is thus in its first origin spiritual; and it becomes natural in the external man by influx.(1474)   As to his interiors (i.e., as to his thoughts and affections) every man is in some spiritual society, "although he is not aware of it. Everything that a man thinks and wills is from this source, insomuch that if the society of spirits and angels in which he is were taken away, he would even fall down altogether dead."(1475)   "Man has not the-least of thought, nor the least of will, which does not come from the Lord by influx through spirits, and it is by them as means that the Lord governs the human race, and each person in particular."(1476)
     "Spirits with man never flow into him with their own memory and its thought... Since thought is not introduced into man through spirits. but only an affection of good or an affection of evil. man has choice because he has freedom." His interior thought is wholly accordant with his affection.(1477)   A man "can think about spiritual things no otherwise than as the angels and spirits with him think; for spiritual things are above the natural thought of man...."(1478)
    Thought becomes perceptible in the life of the body so far as it finds corresponding forms, states, and activities in the natural organics of the brain and body. "There is no thought in the principles which are in the head, unless there is a certain correspondence of the purer fibres in the whole body."(1479)  Thus there is no conscious thought without breathing.(1480)
    Imagination is the reproduction of worldly objects of sight or hearing lain up in visual forms in the natural memory as "material ideas". When these objects appear still more interiorly they present thought under a more pure visual form as immaterial or intellectual ideas.(1481)  Man's conscious thought is more or less tied down or related to "material ideas" of space, time, and person.(1482)
    But man has an interior or unconscious thought from immaterial ideas of which he is not aware while on earth.(1483)  This interior thought appears to be extended into innumerable spiritual societies, but actually it inflows from these societies.(1484)  Men and spirits are unaware of their consociation because the thought of spirits is spiritual, and the consociation because the thought of spirits is spiritual, and the conscious thought of man is natural.(1485)l485 It is especially provided that the thought of men and the thought of spirits shall not conflict or distract each other. Spirits who are with a man are kept in the same general thought as that in which men is, although both are unconscious of each other.(1486)

(For a discussion on the use by spirits of man's memory, see "Spirits and Man" by H. L. Odhner, 1960, pp. 91-97. See also reference material given in section H. below.)

Note:
Some modern students estimate that the human cortex contain some 15 billion nerve cells.

2.     The Animus: The "life of the sensations" is called the Animus.(1496)  The Animus therefore finds its organic basis in the Brain as a whole. The Animus (or lower-mind) is also described as "the form of the material ideas of the common sensory" and their affections; and also as "the beginning of the mutations of the body"(1497); and it is a form whose essential determinations are all those affections which flow in from the body and the world through the senses.(1498)
    The term animus as used in the preparatory works of Swedenborg means usually the lower degrees of the Natural Mind, or what man has in common with animals.

C.     IMAGINATION, MEMORY. AND RECOLLECTION(1499)

1.     Imagination is evoked by an active state of the corticals or by a general state induced on the cortical glands.(1500)   The cortical glands, which are all different, are called "internal sensories."(1501)
    The elements of imagination are properly called "material ideas", which are compound.(1502)   The state of the imagination is limited by the contents of the memory; it follows the laws of association of ideas, and is dependent on an influx from the "pure intellect."(1503)

2.     Memory is the permanence of the states induced upon the sensory, and all that is imagined remains as a memory. Recollection is the reproduction of these mutations.

3.     Memory is of no use: without imagination. Imagination depends both on the internal and the external state of the cortical gland. The external state depends on its connection with other glands by means of delicate fibrous threads and arterial ramifications.(1504)  The internal state is determined from the simple cortex Many aptitudes and temperamental genius - which usually depend on the imagination - come from a hereditary (or acquired) from of the gland. (1505)
    Imagination (or internal sight) is most perfect in the top of the cerebrum. (1506)1506 It is a "simultaneous sight."(1507) 1507

4.     Since imagination involves changes of state on the part of the cortical glands, phantasies and manias and fanatical notions occur if the glands come into a state of rigidity.(1508)  Imagination vacillates and is poisoned with insanities, if the purer blood passing through the gland is obstructed by heterogeneous particles, for then the gland is stimulated into other states than those induced by sensations. Drunkenness in an instance of this.(1509)

5.     The Animus and the imagination depend on the state of the purer blood and the medullary fibres, the diseases of which are passions of the animus, such as anger, jealousy, melancholy, haughtiness, and also timidity, forgetfulness, etc.(1510)  These passions may have purely physical causes, or they may be the results from perversions of the intellectual mind; they may be removed by social life and moral philosophy, or even by drugs.

    The purer blood attracts to itself such food as corresponds to the state to the animus or the character. It is therefore different in good and evil men, as to its interior composition.(1511)
    The connate from of the Animus depends on heredity, maternal as well as paternal.(1512)

D.     THE PURE INTELLECT THE MIXED INTELLECT

1.     The Pure Intellectories.

    The higher intellectual processes and affections have their organic seat in the simple cortex. They depend on the internal state of the corticles. The gyre of our reason consists in a like state within all the corticles.(1513)   Each simple corticle is therefore called a pure intellectory, and the mental function seated in: it is named the pure intellect. This is the same in the embryo and the man and in the wisest sage and the idiot.(1514)   It is present in the seed(1515)   and carries the paternal heredity.(1516)
    The pure intellectory is of the highest natural form (called "celestial") and is next to the Soul, which is a Spiritual Form. (1517)  It is formed from the substance of the soul(1518)

2.     The Pure Intellect
    The function of the Pure Intellect is to discern prime natural verities(1519) or universal truths,(1520)   which are axiomatic, intuitive(1521) and innate. Its harmonies are "pure natural goodnesses."(1522)   It cannot be instructed.(1523)   It regards nothing as "probable", but sees a priori without recourse to proof or artificial logic.(1524)   It comprehends simultaneously what the rational mind has to comprehend successively. "It is the very nature of its own body and the knowledge itself of the natural things which exist below it."(1525)   It thus gives the faculty of reasoning - by influx into the sphere of the thoughts according to correspondence.(1526)

3.     The Rational Mind
    By virtue of the Pure Intellect and the influx of the soul's "pure intelligence", man is able to have a human intellect or a Rational Mind, of which thought is properly predicated.(1527)
    Thought is result of analysis and deduction, comparable to equations,(1528)  and is a superior imagination.(1529)   Its ideas are called rational, intellectual, and immaterial, and from a superior memory(1530) which the Writings call the "interior natural memory" and which is a memory of "universals" or of abstract things. An "intellection" is an inmost sensations.(1531)

    An internal change of state in the cortical gland causes only an external change of state of the pure intellectories; but the intellectory, by use and experience, perceives the meaning of the change and by concurring produces for itself a corresponding idea of the pure intellect.(1532)
    Thought is defined as an internal change of state of the corticals.(1533)   Rational ideas are thus external changes of state of the simple cortex and the simple fibres.(1534)   As we withdraw our mind from external loves and limiting material notions, it becomes freer from disturbance and the judgment matures. Anatomically, this means that the "simple medulla" of the cortical gland then will consist mostly of simple fibres, with little "vascular" substance (i.e., few corporeal fibres). The simple fibres act as "the intellectual rays of the pure intellect" while the vessels tend to darken and obstruct these luminous rays.(1535)

Note: According to the Writings, thought is from the spiritual substance of the natural mind. not from its natural substance(1536)  The spirituous fluid, while not identical with the spiritual substance, must be conceived as containing such substance.

[Unknown text - ORO]

What is thought and what are its physical aspects in man's organism ?

Phil 10

Necessity of a "Pure Intellect" or Faculty of Understanding. (?See HLO The Human Mind, 1969, middle of p. 59, for
relationship between "pure intellect" and faculty of understanding).

Gestalt theory of mental experience The general effect I get of the evidence produced under the name of this theory is that
"sensations" are not isolated units of - experience which build up into a concept, but that behind them there is a unifying factor - a concept of the whole

Note the truth in this. The mental experience is discrete from the experience of the cortical cells and their connections. The whole mind partakes in the producing or educing of meaning. The same experience can produce entirely different meanings ! depending on the connections and the state of the mind.

[Each sensation is a modification of the whole state of mind.]

Note:
    In the Rational Psychology. the thought is tentatively advanced that death overtakes the rational mind and  even the pure intellectories, leaving the Spirit to itself.(1544)   The spirit or soul, whether good or evil, would then be pure intelligence, above all science and rational reasonings or desires.(1545)  Yet it has memory of the past from its own actual state.(1546)

4.     The Pure Intellectory in its relation to Actions. The cortex of the Brain is a common motory. Action is caused by its expansion and contraction, whereby it expels its spirit through the fibres.

    In sleep, or when no rational will precedes, the actions flow directly from the pure intellect. This is instinctive action and is unconscious.(1547)

    In somnambulism, the simple cortex and the simple fibre are obstructed by vital fluids, which causes a "sleep of thought" while the imagination is still active.(1548)
    In the case of conscious rational actions, and actions of the animus, the pure intellectory concurs. but does not necessarily consent; its concurrence is necessary, since the spirituous fluid must be determined through the simple fibres in order that the purer blood may pass through the medullary fibre. The permission for actions contrary to the will of the Intellectory is given lest the whole body should become extinct.(1549)

5.    The Pure Intellectory as carrier of paternal heredity. Paternal heredity is from the father and is the inmost determinant of the human form of the offspring.(1550)
    The "soul" (spirit) which may be good or evil is transmitted in the pure intellectory(1551)  that is present in the paternal seed.(1552)   Hereditary goods or evils of the paternal soul determine the nature of the soul of the progeny, and thus all are not "born to wisdom" (or goodness), although all are equally "born to intelligence."(1553)

    Maternal heredity is external. The mother furnishes all the external forms for the use of the soul, thus the clothing form the pure intellectory; and she also influences the states of the cortical glands of the developing embryo(1554)   The Animus of the infant at birth therefore has a mixed genius derived from both the parents.(1555)

6.     The Pure Intellectories and the Animus. At birth, the Animus is a "pure natural mind", being entirely subject to the spiritual
mind. It acts naturally of spontaneously from the inherited loves of the soul(1556)  as clothed and modified by maternal heredities.(1557)
    The Animus thus begins in the pure intellectories, so that these, taken together, may be said to constitute it.(1558)   But when the rational mind is formed and the intellectories begin to depend on the sensories, the Animus rebels(1559)   and attempts to possess the rational mind.(1560)   If than the Animus can by degrees be changed in its state, the state of the soul can also be changed.(1561)

7.     Perversions of the Spirituous Fluid. The "purest blood" (or spirituous fluid) determines the simple fibre and raises up the cortical substances in which the rational mind operates. If this purest blood is diseased or, more properly, if its state is perverted, the affections of the mind will be selfish loves, hatreds, vain ambitions, with phantasies, hallucinations, and: insanities such as spring from vices and from a lack of conscience. This state (which may be hereditary) can be cured only by self-restraint through the acceptance of discipline, instruction, and religion.(1562)  But these remedies must be accompanied by a restoration of the purer blood or nervous juice into a proper state so that the passions of the animus are lulled.(1563)

E.     TEACHING OF THE "RATIONAL PSYCHOLOGY" ABOUT THE SOUL AND THE "SPIRITUAL MIND"

1.     The Soul, or spirit, is of spiritual essence and form, immaterial', without extension, motion,. or. parts, yet has analogues of parts and of ' extension and motion.(1564)   It consists of spiritual substances.(1565)
    It is next above the.Pure Intellect (whose essence and form is the first of nature, or "celestial", and which is formed by the
essential determinations of the Soul). The Pure Intellect, the ideas of which are pure natural truths, is thus a mediate link
between the spiritual intelligence of the Spirit and our rational mind.(1566)

2.     The Soul has a Spiritual Mind which is Pure Intelligence. Its ideas are not natural but spiritual ritual truths, and its science is not philosophical but metaphysical, pneumatical and theological.(1567)

Note:
    In the Rational Psychology the "spiritual mind'' does not refer to any regenerate degree of the mind, but to the mind of every spirit, whether good or evil.

4.     The Soul cannot change after death. In the natural world the soul (spirit) is in process of being formed of reformed into a good or evil state, determined in freedom, by means of the conscious rational mind.(1576)

Note:
    In the Rational Psychology, the reason assigned for the fixation of character after death is, that the "rational mind" no longer functions because the cortical glands and the pure intellectories are destroyed.

1.     The highest organic substance of the natural body is called the Spirituous Fluid, or the Purest Blood. This is immortal, and is at death released "from the bonds and trammels of earthly things."(1577)
    According to the Economy, Its individual parts necessarily flow together when it is freed from the body, and it spontaneously
assumes the exact form of the human body.(1578)   Its volume cannot be reintroduced into another ovum through any "transmigration", nor is it able again to attract elements from nature and thus materialize.(1579)
    Its terrestrial elements are entirely left behind, as well as everything derived from the air or the ethers; and only the spirituous
fluid itself remains.(1580)   This may however be a gradual process.(1581)

2.     Because the spirituous fluid is a formative substance, it generates simple cortices (or pure intellectories) and simple fibres. These are - like itself - of the "celestial" form, and are not affected by death. Since it is the immortal basis of the Soul (or spirit, which is above nature and purely spiritual), the surviving man or angel is called "celestial" as to nature, and "spiritual" as to 1ife.(1582)

3.     The Spirituous Fluid is not essentially mutable. It differs from the first aura is inanimate, and relapses into its natural state when a force has acted upon it, the spirituous fluid retains any impressions which it has received. This is the natural basis of Memory, enabling that fluid to "know" what happens in its body, and retain it forever.(1583)

    This fluid can undergo infinite varieties of "accidental" mutations in inconceivable variety and in greatest perfection.(1584)   But it suffers no essential mutations or any injuries which might diminish its physical perfection, its motion, or its essential determinations. Nothing can be permitted to pervert its formative action. For since it is the formative fluid and the carrier of the paternal conceiving power, being the essence of the human seed, its perversion would result in the degeneration of the race into one of monsters.(1585)

    But this fluid can be essentially altered in respect to its reception of the life and wisdom. This is termed a superior essential mutation.(1586)      Thus the spiritual character of man is confirmed. And as to this every man is different. Every such change in the body or the mind derives its origin from some superior essential mutation in the spirituous fluid.(1587)

4.     Superior essential mutations in the spirituous fluid are the results of free choice. In such matters as it has come to know by instruction, the Mind. which holds the balance between the Soul and the Animus determines by free choice how the body is to act.(1588)    But in spiritual matters, or where ends are concerned, the Mind is acted upon by the Soul. The moral differences and harmonic varieties which exist even among the angels, are due to "superior essential mutations" of the spirituous fluid.(1589)

    In every case, choice, which determines those mutations, is exercised in the rational mind.(1590)

5.     These essential mutations in the spirituous fluid may be conceived by analogy. as "least and imperceptible lines or pores" or "delicate deliniations" in the (unites of the ) spirituous fluid; which adapt this substance for the reception of life and wisdom.(1591)   Yet these changes of state inscribed on the vital fluid are only the more general, compared to the changes of state within the spirit itself.(1592)

G.     TEACHING OF THE THEOLOGICAL WRITINGS ON THE MEMORY AND THE "LIMBUS"

1.     The Memory after death. In the Writings it is shown that man's character has been inscribed in the external or "corporeal" memory. This serves as a plane which determines the quality of each spirit, since it is retained but can no longer grow or alter.(1593)

    This external memory- consisting of "material ideas" and associated affections - is quiescent in the other life and serves no mental use, but functions apparently as a body of the spirit. It is not augmented by any sensual experiences from the natural world, since the organs of physical sensation have perished. Spiritual experiences are instead gathered into an "interior
memory".

2.     The Limbus. The corporeal memory is, however, a spiritual substance and as such has no permanence or subsistence unless it be based on some natural substratum or a basis of fixity in time and space.(1594)   And such a natural ultimate is provided in the ''limbus"(1595)   or "medium" derived from the finest things of inmost nature;(1596)   which is likened to a "cutaneous envelope" for man's spirit.(1597)   Like the cutis of the skin, it is itself dead, having "receded" from the living substance of the spiritual body. (1598)  But it holds the corporeal memory in its close order(1599) and serves as a medium by which spirits and angels can be conjoined to the human race.(1600)

3.    Thus we may conclude that what is in the: Economy called the "spirituous fluid" served practically the same purpose as what the Writings describe as the "limbus". Yet certain differences are also observable.

    In the Economy, Swedenborg states that the spirituous fluid after death remains in the "exact form of the human body", and that, because of its volume, it cannot be born again or transmigrate.(1601)

    The Rational Psychology modifies this idea, in order to prevent a gross notion of the "limbus" as a bodily shape floating in the atmosphere. It thus denies a human shape or form to the "soul". But it states that the soul may materialize itself in such or other form if spiritual needs call for it.(1602)

    In the Writings, the "shape" of the limbus is not discussed, but it is shown that while the limbus is known to exist by the angels, it is too subtle a substance to be described in mortal words, although it is a natural substance.(1603)   The spirit itself, however, is in the human form, and angels and spirits thus appear in complete human bodies.(1604)
    The Writings also show that all angels and spirits were once men on some earth, and that the soul after death cannot- return to earth or assume a material body.

H.     THE HUMAN MIND AND ITS CONNECTION WITH THE SPIRITUAL WORLD

1.    The foregoing Notes in Part Four, on the "Connections of Body and Mind", have been drawn largely from Swedenborg's preparatory studies in psychology, which sought to describe the seat of man's mental activities in the subtlest physical organisms of the brain. These studies - recorded mainly in the Economy, The Fibre, and the Rational Psychology - were made before Swedenborg's introduction into the Spiritual World.

A more complete treatment of the subject of "The Human Mind", with some additional material from the Writings, is given in a
series of seven articles by Hugo Lj. Odhner in the New Philosophy, Jan. 1954 to Jan 1956.

2.     The Writings alone show the origin and real nature of the affections and thoughts and other states of our mental life. For their causes can be found only in the spiritual world. The connection of man's mind with the unseen world of spirits, and with heaven and hell, is one of the main subjects treated of in the Writings. A general discussion of the subject is found in the NEW CHURCH LIFE, 1952, pp. 509-519, in an article by Hugo Lj. Odhner, "Where Two Worlds Meet". In this the function of spirits in man's mental life, and the spiritual causes of human thought, we described. This is further treated-of throughout the book "Spirits and Men", by Hugo Lj. Odhner.(1605)

3.     The mind of man, the Writings make plain, consists not only of the understanding but of the will. Our Notes on the Human Organic do not present much in the way of direct teachings on the formation and organic basis of the Will. Attention is therefore directed to an article in NEW CHURCH LIFE, 1946, pp. 465-477, on the "The Mystery of the Human Will".

1463 See pp. F3 et seq.

1464 2 Econ. 277. Confer Notes on pages F1 and F7

1465 Fib. 289, 376.

1466 Fib. 267.

1467  Fib. 305, 307e.

1468 R. Ps. 498, 501.

1469 R. Ps. 495, 512e.

1470 Printed in the Sewall translation of R. Ps. as numbers 4-9. In the 1950 translation of Rational Psychology, this section is found on p. 325.

1471 TCR 38. Cp DLW 257(5).

1472 DP 279:6-8, cp. 319, TCR 38

1473 D. Wis. vii 2 4, vii.4; TCR 351.

1474 AC 10215e.

1475  AC 4067.

1476 AC 4077

1477 HH 298.

1458 AE 757.

1479 SD 2782.

1480 DLW 382.

1481 See AC 4408.

1482 AC 3223, 3938, 5110 :3, 6814, 9828. cp DLW 51, 81.

1483 AE 625:5, 832 :3, AC 5614:2, 4.

1484 AC 6600.

1485 AE 1093 :5.

1486 SD 119

1487 R. Ps. 18, 197.

1488 R. Ps. 486, 488.

1489 R. ps. 19.

1490 AS 18, 19.

1491 R. Ps. 138.

1492 Fibre 449

1493 R. Ps. 101.

1494 R. Ps. 118, 153.

1495 AC 6322. Cf SD 4604,

4606.

1496 R. Ps.298.

1497 R. Ps. 291-293.

1498 R. Ps.340

1499 R. Ps. 91-122.

1500 Fibre 524.

1501 R. Ps.20.
 

1502 R. Ps.91, 103. Cp SD 2751, etc.

1503 R. Ps.110,104,115.

1504 R. Ps.118.

1505 R. Ps. 121.

1506 R. Ps. 122.

1507 R. Ps. 94

1508 Fibre 525; R. Ps. 117.

1509 R. Ps. 120; AS 19.

1510 Fibre 373

51

1511 See DLW 420, 423; D. Wis. X

6e.

1512 R. Ps. 424.

1513 Fibre 524.

1514 R. Ps.125ff,139,155.

1515 R. Ps.497.

1516 R. Ps.424. Cp OPS.

1517 R. Ps.127,128.

1518 R. Ps.166,303.

1519 R. Ps.138,165.

1520 R. Ps.135.

1521 R. Ps.131.

1522 R. Ps.165.

1523 R. Ps.165, 166.

1524 R. Ps.133.

1525 R. Ps.131.

1526 R. Ps.139.

1527 R. Ps. 134-136.

1528 R. Ps. 142.

1529 R. Ps. 144.

1530 R. Ps. 144.

1531 R. Ps. 145. Cp pp. 14-15.

1532 R. Ps. 153.

1533 Fibre 524.

1534 AS 19; R. Ps. 153.

1535 R. Ps. 154, cf 165.

1536 DLW 257.

1537 DLW 431e, 123, 136,

156, 127.

,
1538 DLW 32.

1539 DLW 308, 309.

1540 DLW 330.

1541 DLW 344ff

1542 R. Ps. 348.

1543 R. Ps. 528, 475

F-17-B

1544 R. Ps. 349, 495, 494

1545 R. Ps. 526, 527, 528, 494.

1546 R. Ps. 530.

1547 R. Ps. 171.

1548 Fibre 532ff; R. Ps.

113.

1549 R. Ps. 170.

5.

1550R. PS.423,424

1551 R. Ps. 424.

1552 0PS 3.

1553 R. Ps.423.

1554 R Ps.424.

1555 R. Ps. 424.

1556 R. Ps. 473.

1557 R. Ps. 424.

1558 R. Ps. 473, 470,471.

1559 R. Ps.473.

1560 R. Ps. 474.

1561 R. Ps.471-75.

1562 Fibre 374.

1563 Fibre 374, 373.

1564 R. Ps. 498, 486; Ontol. 56-60.

1565 R. Ps. 516, 501.

1566 R. Ps. 136.

1567 R. Ps. 137, 138. Described as intuitive intelligence, 525-30.

1568 R. Ps.526.

1569 R. Ps.527.

1570 R. Ps. 340, 341.

1571 R. Ps. 461.

1572 R Ps.429, 214.

1573 R. Ps.423, 424.

1574 R. Ps.429-31.

1575 Fibre 376.

1576 R. Ps.528,475.

1577 2 Econ. 349-51.

1578 2 Econ. 352, 351.

1579 2 Econ. 351.

1580 R. Ps. 5-9, 491, 492. (Sewall's version.)

1581 See 2 Econ. 350e; R. Ps. 491, 495.

1582 Fibre 289.

1583 2 Econ.314,316, 358, 360, 363.

1584 2 Econ.. 312, 313.

1585 2 Econ. 314.

1586 2 Econ. 315.

1587 2 Econ. 315.

1588 2 Econ. 312, 315, 317, 323, 325

1589 2 Econ. 329, 335.

1590 2 Econ. 325, R. Ps. 528.

1591 2 Econ. 315.

1592 2 Econ. 31

1593 SD 4037; SD min. 4645, 4646; AC 3539 et al.

1594 DP 220; D. Wis. viii.

1595 TCR 103.

1596 D. Wis. viii.4.

1597 DLW 257.

1598 (Insert) It no longer takes a part in the activities of the natural mind, although this mind was based upon it during the life in the world.

1599 SD 5552.

1600 D. Wis. viii.5. Cp AC 6467.

1601 2 Econ. 351.

1602 R. Ps. 523. Cf WE 1457.

1603 D. Wis. viii.

1604 See references in a following section on "The Spiritual Organic."

1605 "Where Two Worlds Meet".  In this the function of spirits in man's mental life, and the spiritual causes of human thought, is described.  This is further treated of throughout the book "Spirits and Men", by Hugo Lj. Odhner, AcademyBook Room, 1958.