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PHILOSOPHY IN 1743 AND 1744. 1117
This mutual relation between thought aud respiration, to which
no one, as far as we are aware, has called attention, except Sweden
borg, is most distinctly referred to in the Diary for 1744. We read
there, "On inhaling the breath the thoughts press in from the body,
on exhaling it they are as it were driven out or rectified ; so that
the very thoughts have their alternate play like the respiration of
the lungs. For the inhalation of the breath belongs to the will,
and its exhalation to nature (see also Regnum Animale, Part II,
p. 148, English Edition), and at each respiration the thoughts also
undergo their changes, so that when wicked thoughts entered the
mind, I had only to hold the breath, when they ceased. From this
may be seen the reason why in deep thought the lungs are kept in
a state of equilibrium and at rest, and breathe more naturally, and
why the breath is then inhaled more rapidly than it is exhaled, just
the reverse of what is usually the case; likewise, why when a person
is in a state of ecstasy and the breath is retained, the thoughts are
as it were absent ; which is also the case in sleep, when both the
inhalation and exhalation belong to nature, and when that is re
presented which flows in from above. The same may also be deduced
from the brain, where all the inmost organs together with the brain
are in a state of expansion during inhalation, and where the thoughts
originate and have their course" (no . 65).
IV. End, Cause, and Effect. In the "Divine Love and Wisdom"
we read: "There are three things which follow in order ; these are
called end, cause, and effect. These three must needs be in everything
in order that it may be anything ; for an end without a cause and
an effect cannot exist ; nor a cause, without the end from which it
proceeds and the effect in which it is manifested ; nor, finally, can
an effect exist alone, without a cause and an end .... Moreover, it
is to be observed that the end is the all in the cause, and the all in
the effect; whence it is that end, cause, and effect are called the first
end, the middle end, and the ultimate end" (nos. 167, 168). Again,
"As regards love and wisdom, love is the end, wisdom the instrumental
cause, and use the complex, continent, and basis of wisdom and love ...
Affection, thought, and action, are in a series of similar degrees,
because all affection refers to love, thought to wisdom, and action
to use" (Ibid., nos. 213, 214).
In agreement with this doctrine, we read in the Diary for 1744,
"The inmost of individualities (unitates) consists entirely of the end,
which is the reason of the cause ; so that if our thoughts are also
considered as individualities, they contain within themselves no other
end and no other reason than what comes either from the Spirit of
God or from the body. When it comes from the body, all from
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