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Human Organic
Lecture Notes by Hugo Lj. Odhner  

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Part 4, Chapter V




1.     What is meant by 'soul' in the Writings.
    For the usage of the term 'soul' in the preparatory works of Swedenborg, see our Notes on "Swedenborg's Search for the Soul,"  Part Four, section II.
    In the Theological Writings also, the term 'soul' is used with various meanings. "In the universal sense the soul is that from which another thing is or lives. Thus the soul of the body is its spirit, for from this the body lives. But the soul of the spirit is its still more internal life, from which it has wisdom and understanding."(1606)

(1)     If by soul is understood life then the Lord alone is life.(1607)
(2)     The "soul" is the inmost of man, or that human internal which is above even angelic consciousness.(1608) 1608 This is the soul of the spiritual mind(1609)
(3)     The inmost, taken together with all the "unopened" interior degrees of the mind may be called the 'soul' of a man, angel, or spirit.(1610)
(4)     The spiritual mind is the soul of the natural mind.(1611)
(5)     The natural mind is the "proximate soul" of the body.(1612)
(6)     T he blood is the corporeal soul as the container of the life of the body.(1613)
(7)     That which is interior is the soul of the exteriors.(1614)
(8)     The spirit or angel as to spiritual substance (inclusive of the inmost, the mind, and the spiritual body) as he is seen in the spiritual world in human form, is called a 'soul'.(1615)   This soul or spirit is called the 'interior man' and is described as organic, to distinguish it from the influx of mutual love from the Lord.(1616)
(9)    The entire immortal organism of a spirit, including even the retained "limbus" of natural substance, may be comprised in the expression 'the soul'.
(10)     Novitiate spirits are called 'souls', especially spirits in "the lower earth."(1617)   Novitiate spirits which are evil are called 'evil souls.'(1618)
(11)     The entire spiritual heredity from the father, conveyed in the seed, is called "an offshoot from the father's soul", or, simply, "the soul".(1619)
(12)     Human souls are called 'souls of life', which those of animals are called 'living souls' and those of plants 'vegetative souls' or 'uses'.(1620)


        In WE 1148 (which is not cited in Swedenborg's Index) the word "soul" is used to refer to the inmost which is actuated by the Messiah alone, while angels and spirits act upon our minds.(1621)   Men after death are there described as minds which enjoy "a quasicorporeal texture which is a substance mediate between spiritual substance and natural".But "Not so with the minds which rule human minds mediately..." By this ruling 'minds' may be meant spiritual forces in the abstract, or possibly the reference is to the current concept of angels created in the beginning as purely spiritual beings without a 'limbus'. In the Writings it is shown that no angels were so created.(1622)

 2.     The- Mind of man is organic and is his spirit.
    Spirits and angels are nothing else than human minds and souls in a human form, stripped of exuviae... which being cast off, the forms of their minds, such as they were inwardly in their bodies, become visible.(1623)   The mind of man is his spirit and the spirit is the man.(1624)
    Man's spirit or soul is the interior man which lives after death, and it is organic, for it is adjoined to the body while man lives in the world.(1625)   Man's mind is organic, being a spiritual organism terminating in a natural organism.(1626)
    The affections, the thoughts, and the memory are nothing but changes in, and states to the "purely organic substances of the mind."(1627)
    The human mind is organized inwardly of spiritual substances and outwardly of natural substances, and finally from material things.(1628)

This is confirmed by the corresponding fact that the natural brain contains substances highly organized for the-influx of mental activities; and the brain also is therefore occasionally called "a spiritual organism."(1629)  In the natural mind natural substances are associated with spiritual substances.(1630)


        The natural body is formed by the soul, or by the spiritual. "In everything spiritual there are three forces - an active force, a creative force, and a formative force." Creation is effected by the Lord through intermediates which are spiritual things.(1631)
        The Primitive of man, or the formative which is in the seed, is "from spiritual substance"(1632) and this "spiritual abstracted from natural things" can only be described in general terms and by "comparisons which are also correspondences."(1633)  The angelic idea of this primitive was presented in a correspondent type before Swedenborg: it was represented as consisting of organic receptacles resembling a complex of spherules of three degrees, devoid of any appendages.(1634)
        After birth, will and understanding being in these receptacles of love and wisdom.(1635)
        The lowest of these spiritual degrees is the spiritual-natural; which with man is the lodgment of hereditary evils. (In brutes, only this lowest degree is present: their 'rudiments of life' are not receptacles of love and wisdom from the Lord but of natural affections and connate science or instinct In clean beasts these receptacles are not bent contrary to order.)(1636)

3. The mind is not only in the head but throughout the body.(1637)

    Man's spiritual is adjoined to his natural, or the substantial of the spirit to the material of the body, so adaptedly and unitedly that there is not a fibril, stamen, or least thread of them where the human spirit is not a one with the human body.(1638) Thus the spiritual accompanies every stamen of the viscera, organs, and members of the body from outmosts to inmosts.(1639) 1639 Therefore the soul or spirit which is to live after death has similar form, similar organs, senses, heart, lungs, etc.: death being merely the separation of the spiritual substance from the material, or of natural things, which are material, from spiritual things, which are substantial.(1640)
    By death, the spiritual, which is the real agent, recedes from every single thing in the natural body, and man becomes another man.(1641)   "Then his whole spiritual body, from head to heel, is completely such as is his mind."(1642)


        The spiritual is not merely a purer natural,(1643) but is above space and time,(1644)  and thus discretely higher in substance as well as in form.
        But being beyond space and time, spiritual substances are not "constant" or fixed; for which reason an angelic mind can be formed and procreated only in man while he lives in the world; and the spirit must take with him from the inmosts of the natural world a medium between the spiritual and the natural, by means of which he is limited so as to subsist and be permanent.(1645)  This medium consists of the natural substances which were associated with his natural mind in the world.(1646)
        For man's natural mind consists of natural as well as of spiritual substances; thought comes from-the spiritual substances, not from the natural. At death the natural substances recede and make a cutis-like covering for the spiritual body in which spirits and angels are.(1647)  See further notes on the "Limbus", above, pp. 20-21, and below, pp.30-31.
        Because of the above-mentioned character of spiritual substances, a change of organization of the spirit can only take place in the material body and by no means in the spiritual body after the former has been rejected.(1648)

4.     The Spiritual Body is inwardly within the natural body.(1649)

    The spiritual body is formed from goods and truths interiorly in the natural body.(1650)   Its form is various, according to reception and Opposition.(1651)

5. When separated from the material body. the spirit is therefore in complete human form.(1652)

At death, all vital substances are drawn out from the labyrinthine recesses of the material body.(1653)   However the body might be dispersed, this vital is gathered together in an instant.(1654)   This vital includes everything of his spirit which lived and felt in the body.(1655)   The material added in the world contributes nothing to this form.(1656)


        How "the single and particular things of the interior degrees," which were formed in the lower degrees, i.e., in the material body, "return to the next higher degree" by the resolution of the purer and grosser things of nature which had served as a containing vessel, is explained in AC 5114.(1657)


1. It is an error to suppose that a soul can exist without a body.(1658)

    The body of a spirit is for uses in the spiritual world, and does not consist of flesh and bones but of such things as correspond to them.(1659)   It appears as if material,(1660)   and spirits do not know but that they are still in the material body.(1661)

    Angels, like men, have a body, a rational, and a spiritual.(1662)
    The spiritual body serves as a clothing for the spirit.(1663)   It corresponds exactly to the material body.(1664)

    The spiritual body is complete, with no part lacking;(1665)   not even the sexual organs.(1666)   It has interiors and exteriors.(1667)   It is nourished on spiritual- food.(1668)  It is an organ of the angelic mind, and is continued from the head.(1669)  It has plus and respiration.(1670)
    It breathers and senses and is retained in form by atmospheres which also are spiritual.(1671)
    It has eyes of the substance of-the spiritual world.(1672)  It has all the senses, but it sensates only the things of the other life.(1673)  The spiritual senses what is spiritual, like the material senses what is material.(1674)
    Spirits also wear real garments, which are not mere appearances, but real substances and essences in form.(1675)  Real appearances in heaven "are called appearances because they are visible, and they are said to be correspondences and are real because they are from creation."(1676)   "Exterior spiritual things are so created by the Lord as to clothe or invest interior spiritual things."(1677)

   Angels feel with their external senses but think with their internal sensories, or their brains.(1678)   For will and understanding are not abstracted from substances which are their subjects.(1679)


        The quality of the bodies of spirits was only gradually realized by Swedenborg.(1680)   His final conviction of the reality of the spiritual body is recorded in SD 1715, written on March 26, 1748. Later, on Oct. 5, 1748, he records how he come to a perception, first, of forms transcending all geometrical forms (but still within nature), and finally, of forms "within within and above these", which belonged to the sphere of life, and which were living from the Lord "but still organic". These he calls "spiritual forms."(1681)
        From this time on he speaks with greater definity of the bodily forms of spirits and angels.(1682)
        Spirits newly risen at first suppose that their bodies are material and doubts and phantasies also arise from Christian teachings that spirits are either purer natural bodies or else mere breaths, and that they will resume their material bodies at the "resurrection day".

2.     The Spiritual Body is entirely spiritual.(1683)

    In distinction to what- is material, it is called substantial, being of spiritual substance.(1684)   The soul is a spiritual substance and has nothing in common with space or extension.(1685)
    Man's soul or spirit is created from finite things which are spiritual substances such as are in the spiritual world.(1686)
Spiritual substance is more real then material substance.(1687)

        In Ac 444-446 (1688)  the idea that spirit is not organic, but mere abstract thought devoid of extension, is combated. What is meant by spiritual extension such as must be predicated even of spiritual things, is shown in TCR 29.

The spiritual is not a "purer natural", as thought by Christians.(1689)

3.     The spiritual body contains substantial organs. fibres. and vital fluids. answering to those in the material body: but with spirits these are all spiritual.

    The human mind has similar formations as the natural body "because there is a perpetual correspondence of all things of the mind with all of the body."(1690)

    In the spiritual body "there are similar fibres, nerves, and muscles, because a spirit moves his limbs in like manner as a man in the world"; heart, lungs, and other interior viscera are also similar.(1691)

    The soul must not be thought of (as by many of the learned) as something flamy or etherial which will dissipate after death being devoid of recipient substances or forms. "Without the reception of life in substances which are forms, there would be no living things in the natural world nor in the spiritual world. Series of purest filaments, like bundles, constitute these forms...."(1692)
    The cortical and fibrillary substances of the brain are arranged into such series and bundles "because they correspond to the series in which the organism of the mind is disposed."(1693)   Divine truths are so disposed.(1694)
    "Unless there were such an arrangement in the human mind, man would not have any analytical faculty of reason."(1695)
    Truths or knowledges in the memory are arranged into fascicular forms by man's 1oves.(1696)
    Truths are as it were the spiritual fibres which form the body of the soul; by fibres are sign)fied the inmost forms which proceed from good, and by nerves are sign)fied truths.(1697)
    Fibres represent spiritual things, cortical substances represent celestial things.(1698)
    The relation of goods and truths are therefore compared to (animal) spirit in the fibres.(1699)

"It should be known that every good forms itself by truths and also clothes itself with them and thus distinguishes itself from other goods: and also that the goods of one stock or kind bind themselves into bundles... That similar formations are effected in the human mind (as in the human body) is evident, because there is a perpetual correspondence of all things of the mind with all things of the body... The human mind is organized, inwardly, of spiritual substances and outwardly of natural substances, and lastly of material substances. A mind, the delights of whose love are good, consists inwardly of spiritual substances such as are
in heaven; but a mind the delights of whose love are evil, consists inwardly of spiritual substances such as are in hell...."(1700)

4. The nature of the purely organic substances and forms of the mind is different in the evil and in the good.(1701)

    These forms are inexpressible, but may yet be described in "spiritual" (i.e., metaphorical) language as "vortex-like ingyrations and egyrations after the manner of perpetual and involuting helices, wonderfully bundled together into forms receptive of life."(1702)   In the evil, before reformation, the natural mind is coiled into gores turned from right to left and downward,(1703)   and man thinks from an evil will.
    In the good, during reformation, these spirals are turned forward and upward toward the Lord,(1704)   or from left to right,(1705)   when man acts from obedience to truth. After regeneration, the gyres turn "forwards and are lifted up towards the Lord, looking from right to left."(1706)   The direction lift to right is given as "contrary to order" because it looks from truth to good.(1707)
    Only the lowest degree of the spiritual, (the "ultimate spiritual" or the spiritual-natural), when separated from the interior degrees with man on earth, can be perverted.(1708)
    This degree of the mind derives its form partly from substances of the natural world.(1709)
    From conception, this degree has a pervert direction, contrary to the order of heaven and of the interior degrees,(1710)   and the substances of the spiritual degree therefore react against the natural substances of the natural mind.(1711)

5.     From each and everything of the spiritual body of an angel there flows forth an encompassing sphere.(1712)

    This sphere is substantial and immaterial(1713)  and is a spiritual effluvium(1714)   which proceeds unconsciously(1715)
  from the interior memory.(1716)
    It conveys the activities of heart and lungs to the atmospheres or to the aura of heaven, causing a perception as of his presence with others.(1717)
    This spiritual sphere is concordant with the life of the angel yet is devoid of his life, since it consists of substances set free and separated from his body.(1718)
    It is compared to the sphere exhaling from man's material body.(1719)   In the world, spiritual spheres are absorbed by the material body.(1720)

6. The Spiritual Body is the Containant of the Spirit's Mind and Soul.

    Angels have interiors of face and body, and interiors of will and understanding.(1721)   They have an internal which thinks and an external which speaks, senses and acts.(1722)

Angels, like man, have a body, a rational, and a spiritual.(1723)   All spirits have minds and bodies.(1724)   The spirit is their internal man, their substantial body is their external.(1725)   All angels have a natural degree or natural mind, which however becomes as it were transparent.(1726)

    All angels and spirits are equipped with the three discrete degrees of the mind, but all degrees are not equally used, opened, and furnished.(1727)

    There are interior degrees within the spirit of which the spirit knows nothing and which are not part of his "proprium."(1728)

    Each type of angel has an Internal, which is beyond his consciousness and is ruled by the Lord; a Middle degree in which he
lives as to thought an apperception; and an External, which is quiescent like the external sensual of man is when he is asleep.(1729)   The body of the angel also has its degrees.(1730)

7.     The Spiritual Body is the External of the Spirit. and includes Man's whole memory.

    The spiritual body from head to foot is wholly such as is his mind.(1731)   It is the outward from of his mind.(1732)   It makes a one with the mind of the Spirit.(1733)

    As to their bodies and sensations, the angels are in "a lower sphere."(1734)

    The spiritual body is formed is accordance with the thoughts and acts of man's will.(1735)   Spirits and angels are organized substances, although their being called "immaterial" has led to the notion that they are not organic.(1736)

    Everything of man's memory, both the external and the internal is organic.(1737)   During life on earth, every least thing that man wills, thinks, speaks, or experiences is inscribed not only on his brain but on the entire body.(1738)   After death, the entire memory is retained intact.(1739)

    The external memory of man, with its 'material' ideas and corporeal affections, becomes quiescent after death.(1740) Spirits are not allowed to use it except in certain instances.(1741)  It serves as a plane of relative fixity and an ultimate of order.(1742)  It does not grow after death, but is entirely passive, since the spirit has no further material experiences passive, since the spirit has no further material experiences; thus its quality remains unchangeable.(1743)  This fixes the character of each spirit: "Where the tree falleth, there it shall be." Eccl. 11:3.

    The internal memory is also inscribed on the spirit itself and on the members of its body; so that his whole life can be read in the hands and body by examining angels.(1744)


        The corporeal memory thus seems to be identified with the spiritual body as to its quiescent generals and affections; but the internal memory constitutes the order which is imposed upon this spiritual organism from within.  Only active states manifest themselves through this body. Other things "are removed so that they do not appear."(1745)
        Those who die as infants do not have this memory of material ideas, but still they have a spiritual-natural plane which grows with experiences in the other life.(1746)
On the correspondence of this outmost plane of the spirit with his rational, depends the quality of his life.(1747)  This correspondence is formed while man lives on earth.(1748)  But the correspondence will never be perfect but only most general.(1749)

8.     The relation of the Spiritual Body to the "Limbus".

        The "spiritual body" must not be confused with what the Writings speak of as the "limbus". This term, meaning border, or edge, or fringe, is used in TCR 103. It was also used by Paracelsus to describe a substance bordering on the spiritual and originating an inmost vital fluid, the Archaeus, which he held to be the source of human seed.
        In his philosophical works, Swedenborg compares his "spirituous fluid" to the 'Archaeus'(1750) and gives to it the very properties which he later ascribes to the 'limbus'. In Divine Wisdom (viii. e) and in the Economy(1751)  it is shown that this "medium" because it is from the inmosts of nature, "cannot be described except by abstractions."

    The function of the "limbus" seems to be, to hold the spiritual organization of the corporeal memory in fixed and inactive state. The limbus is a natural substance, the purest or inmost substance of nature, and there are no indications that it has any other function in the life of spirits and angels than to serve as a "medium" between the two worlds. "The angels know that there is such a medium."(1752)   This would obviously not be said of it was identical with the spiritual body. When it is further told that this limbus is related to the spiritual body as the dead cutis of the skin is related to the living tissues of the natural body,(1753)  it is evident that it is not a physical or spatial relationship which is described.

    The meaning of the teaching (in TCR 103) - that "this limbus, with those who go to heaven, is below, and the spiritual above; but this limbus, with those who come into hell, is above and the spiritual below" - probably refers to the fact that the evil are still motivated by the corporeal affections which were formed in their natural mind, and are thus spiritually 'upside down' - as they indeed appear in the light of heaven. That the hells are within the sphere of the natural degree of the mind only, is shown in DLW 345, 270, 274, 275.




        The term "soul" is used in the Writings both in a specific sense and in a general sense. As it often means the whole surviving spirit of man,(1754)   there is need for care in examining the context before concluding that the expression has reference to the superconscious "inmost" of the spirit.


1.     In the most abstract sense. the "internal man" is the influx of mutual love and the presence of the Divine with man.(1755)

    It is therefore to be distinguished form the "soul" or "spirit" (by which are meant, here, the interior man), and is something which is within the spirit when mutual love is in it. It is nothing but mutual love; it is the Lord's, and is the Lord with man.(1756)
    The spiritual or soul of man, on the other hand, is "the interior man which lives after death. And this is organic, for it is adjoined to the body while man is living in the world...."(1757)
    With the angels, this "internal man" is the Lord's possession, through which the Divine speaks when angels serve as the "angel of Jehovah."(1758)

    Elsewhere in the Writings, the term "internal man" has a much broader meaning.
2.     "With every angel and also with every man there is an inmost or supreme degree. or something inmost and supreme. into which the Divine of the Lord inflows first and most nearly...."(1759)
    This inmost or highest degree is the entrance and home of the Lord in angels and in men.(1760)
    What is arranged and disposed by the Lord in this inmost, does not manifestly inflow into the perception of any angel, because it is above his thought.(1761)  This inmost is above the celestial, and is devoid of a name.(1762)  The heaven that is nearest the Lord is composed of these human internals; but this is above the inmost angelic heaven.(1763)   From it man is man, distinct from the brutes.(1764)     It is the very first form from which man becomes and is man.(1765)


    These internals of men have no life in themselves, but are the inmost forms receptive of the Lord's life.(1766) (The "internal man" of the Lord on earth was however Jehovah Himself, thus infinite.)(1767)
    All man's faculties (or degrees) including the soul are merely potencies to which correspond activating forces.(1768)  The soul is acted upon only by God(1769)
    The human soul is a superior spiritual substance and therefore receives influx directly from God: whereas the human mind is an inferior spiritual substance and therefore receives this influx mediately through the spiritual world.(1770)
    "The Soul properly so called" is the inmost substance from which man is formed. It originates the second, which is called the rational mind or intellectual mind.(1771)
    By the Soul is meant the Spiritual of man, a supra-celestial essence, purely spiritual, thus different from the soul of brutes which is inferior and partakes of the spiritual and the natural.(1772)


    For human life, with every angel or man, there is need for a series of discrete planes which serve the functions of

a)     a Soul or unconscious inmost;
b)     a Spiritual Mind for super sensible thought or for an internal
c)     a Natural Mind for conscious thought and perception;
d)     a Body, or a dormant organic external.(1773)
    From Spiritual Diary, nos. 5547-5552, we conclude that the same degrees may have different functions for different grades of angels. The angels have a degree which answers in function on the super-sensible mind (spiritual and celestial degrees) which man. With the celestial, the degree below the inmost serves as a Soul or as the "internal" or "internal intellectual" does with man.(1774)   The third degree is what serves them for conscious life, as the natural mind does for man.(1775)
    But the spiritual angels who are of external type live in the "natural" degree, or interiorly in the natural. The internal degrees which they have but not "opened", serve them as a "soul." The sensual, of lowest of their degrees, is quiescent.(1776)   See Diagram.
    Additional reading: "Immortal Man": three papers by H.L. Odhner, N. C. Life 1960. (1) "Birth, Death, and Survival", pp.5-13. (2) "The Limbus", pp. 64-72. (3) "The Spiritual Body", pp.1 1 1- 1 2 1.

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1606 AC 2930e. Read SD 2726, 2727. WE 927.

1607 SD 2756.

1608 AC 1999; HH 39; ISB 8; LJ 25.

1609 SD 2756.

1610 See SD 5548f.

1611 SD 2756.

1612 SD 2756.

1613 1613 Gen 9:4; AC 1001e.

1614 SD 2757. Cf Fibre 288.

1615 CL 315:11.

1616 AC 1594:5, cf 1745.

1617 Rev. 69; SD 1243,1903,2323,2547.

1618 8SD 4259,4471.

1619 See TCR 103,166; DP 277a:3. See pp. C17-C24.

1620 D. Wis. xii.5. Cf AE 1199:2 et seq. DLW 346; AE 152:2; WE 918.

1621 CfWE 1147.

1622 Cf WE 636 and note, H.L.O.

1623 CL 192.

1624 w 386-90; DP 124.

1625 AC 15945

1626 TCR 38, 351, 224.

1627 DP 279, 314, 312, 308, 319. Cf AC 2487, 4224, 3318.

1628 TCR 38.

1629 T. 577; P. 315; I. 12.

1630 DLW 257,260,270; TCR 38.

1631 AE 1209.

1632 DLW 432.

1633 D. Wis. iii.a.

1634 DLW 432; D. Wis. iii.4.

1635 D. Wis. iii.5, iv.

1636 D. Wis. iii, 4e. -

1637 TCR 156,375,403; AE 775e; DLW 362,365,135,388; Inv. 13; AC 4659; CL 178,315:11.

1638 D. Wis. vii.4.

1639 D. Wis. vii.2; AC 4659,2475.

1640 D. Wis. vii.2,4.

1641 D. Wis. vii.4.

1642 AE 775:4.

1643 D. Wis. vii.5; DLW 350; ISB 9:4,17:2; TCR 695:3,280:3.

1644 TCR 103; CL 220; DLW 91-92; D. Wis. vii,5.

1645 D. Wis. viii.

1646 DLW 257.

1647 DLW 257, cf 388; DP 220.

1648 BE 110; DP 319,326; CL 524.

1649 TCR 793,798; AC 4659; CL 315:11; HH 475e.

1650 TCR 583, 454e; LJ post. 323e; D. Wis. iv,e.

1651 AE 750e; AC 6605.

1652 DLW 388,285; D. Wis. vii, 2:4 and vii.4,5 Mem.5, etc.

1653 SD 1104; AC 179.

1654 SD 1099; HH 433.

1655 HH 432,433.

1656 DLW 388; AE 1218e; DLW 315.

1657 Compare R. Ps.488 et seq.

1658 DLW 14e.

1659 A C 3813: :5, 4527,

5078, 3726: :4.

1660 AR 153; 5 Mem. 5: 7.

1661 HH 461, et al.

1662 DLW 334; CL 273.

1663 AR 866e, ISB 12.

1664 DLW 391; LJ 30; CLJ 3e; LJ post. 1, 316-24; AE 582, 775: :4.

1665 DLW 389, 135; HH 75.

1666 CL 51, et passim.

1667 DLW 135, 87; LJ post. 316; HH 173.

1668 DLW 334, 333; SD 6088; AR 153 :7.

1669 5 Mem. 5.

1670 DLW 390, 391; D. Wis. vii.2.

1671 DLW 176; LJ post. 314; HH 462a

1672 DLW 91, 391; AC 5078.

1673 DLW 91; HH 170, 434, 453, 461; E. 926 :2, 1218e; DP 308 :2; AC 444, 4622, 5078; CL 31. As to the sense of taste, see AE 618; LJ post. 323; cf AC 1973, 4622, 4794; SD 3567.

1674 LJ post. 323; AE 9262; HH 461. 307

1675 HH 181; AE 395a; AC 2576.

1676 AE 553.

1677 AE 582.

1678 DLW 135; DP 308; HH 461.

1679 DLW 40, 42, 209; CL 66.

1680 WE 1148; SD 355, 2917, 3472; AC 1533.

1681 SD 3484.

1682 SD 4616-18, 5556.

1683 LJ Post 323; DLW 112; HH 461; TCR 797:7; DLW I4e; CL 31.

1684 TCR 79,280,568,771,798,793; Coro.11; D. Wis. vii.4. Cf WE 3058,3060,927.

1685 TCR 103; CL 220,315:11.

1686 TCR 470.

1687 AE 1218e; AC 3726.

1688 Cf SD 3470-72; AC 1533.

1689 TCR 280:2; DLW 92,91,350,374; CL 207 (cf 326); ISB 9:4,17:2; AE 695:3; D. Wis. vii.4.

1690 TCR 38; DP 181.

1691 LJ post. 316; SD 4618.

1692 AC 7408; TCR 351 (described).

How formed AC 9394.

1693 TCR 351

1694 TCR 351. l

1695 TCR 351

1696 AC 5881.

1697 AC 5435e.

1698 SD 3607, 1734, 1058, 1059.

1699 AC 5435e, 3570, 5954, 9154.

1700  TCR 38. Cf WE 934, 935.

1701 TCR 38; DP 319; DLW 260ff; AC 3318.

1702 DP 319 or TCR 579.

1703 DLW 270.

1704 p. 319.

1705 DLW 70sDLw 270. Cf SD 2318.

1706AE 1168.

1707 AE 1168. CfAC 8510, 3332, 3563, descr.

1708 DLW 345, cf 260, 263.

1709 DLW 270, 257, 260.

1710 DLW 263, 432; D. Wis. iii.4.

1711 DLW 260, cf 254

1712 DLW 291-294.

1713 DLW 291; AC 10130,7454.

1714 SD 1584.

1715 AC 1504.

1716 AC 2489.

1717 DLW 291; AE 392.

1718 DLW 294,292.

1719 AC 7475.

1720 TCR 410; CL 171. Cf SD 4608.

1721 DLW 135; LJ post. 316.

1722 DLW 87; HH 173; LJ post. 316; AC 10593,6872; CL 273.

1723 DLW 334; CL 273.

1724 TCR 118.

1725 TCR 568.

1726 SD 2157,2158

1727 See DLW 239 236, 237 66 67, and elsewhere in the Writings.

Cf AE 790.

1728 SD 3474.

1729 SD 5548, 5549. See Addenda Functional Adjustments of Degrees.

1730 DLW 176.

1731 AE 775e; D. Wis. iv.e.

1732 HH 340, 363,  DLW 369.

1733 DLW 369, AE 1067.

1734 AE 926:2. Cf AE 582.

1735 HH 463e.

1736 AC 1533.

1737 AC 2487..

1738 HH 463.

1739 AC 2469-94; HH 461-69.

1740 HH 461,345; AC 4901:3.

1741 AC 2476ff,2481; SD 3962,3129,4038.

1742 SD 5552; AC 3539.

1743 SD min.4645, 4646; SD 4037,5552; AC 4588.

1744 HH 463.; SD 5493; DP 227; AC 9394.

1745 D. Wis iv.e; SD 2158.

1746 HH 345

1747 HH 345.

1748 SD min.4645, 4646; SD 5552e. Cp AC 3539:2.

1749 SD 2157-59,2292.

1750 I Econ. 253.

1751 I Economy i. 650, 651; ii. 206, 207, 225.

1752 D. Wis. viii.e.

1753 DLW 257.

1754 As in CL 315:11.

1755 AC 1594, 1745e.

1756 AC 1594, descr.

1757 AC 1594

1758 AC 1745.

1759 HH 39. see SD 4627:3

1760 39; LJ 25; AC 1940.

1761 SD 5548.

1762 SD 4627.

1763 AC 1999. Cf. AC 7270, 8443.

1764 HH 39; LJ 25.

1765 AC 1999 cf 3633.

1766 AC 1999, 1894, ISB 8, 11.

1767 AC 1999.

1768 Cf WE 823, 647 648.

1769 WE 649, 1147f; ISB 8

1770 ISB 8. ss 8.

1771 WE 649, 917.

1772 WE 919.

1773 Cf Inv. 14

1774 SD 5548

1775 SD 5548. Cf SD 3474, 2829.

1776 SD 5549

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