and wrong, good and evil, are terms expressive of merely human distinctions. In an individual sense, the rational principle is the power of thinking, arranging, and concluding, how the end designed can be most effectually and speedily accomplished. This definition applies to every man irrespective of his quality, and this is that rationality which is generally understood by mankind.

The rational principle is not peculiar to any one degree in the human constitution, but it is proper to all of them, and exists with the angels of all the heavens, each possessing it in greater or less perfection, according to the perfection of the degree in which he exists. Hence there is a celestial-rational, a spiritual-rational, and a naturalrational. The perfection of the understanding, as a substantial form, characterises the rational principle; and the more perfect the understanding, the more perfect is its capability to discern the qualities of things, and to discriminate between them; consequently some persons have very superior intellectual discernment, such as others can never attain. That superior capability cannot be acquired; it may be improved, but if it be not possessed as an inherent property at birth, it will never be possessed afterwards. As there is a rational principle proper to each degree, so also there is a rational mind proper to each. The rational mind proper to each degree is that mind which has been formed under the influence of the rational principle of that degree; and as the degrees vary in perfection, so do the rational principles and the rational minds.

It has been previously stated, that celestial man had not the rational principle; but here it is said, that the rational principle is proper to the celestial. Without an explanation, these statements may appear discrepant. There is, however, a difference between the celestial man who was of the most ancient church, and the man who becomes celestial by regeneration: the former had a celestial genius, but the latter has not. The most ancient people had an intellectual principle, but it was very different from the rational principle of the spiritual. With the most ancient people, the will and understanding were united, but with those who succeeded them, they were not united. The origin of the rational principle was the separation of the will from the understanding it grew out of the ruins of the celestial genius. Although the order which prevailed with the most ancient people does not now exist, and probably never will exist again, man may still become celestial by regeneration; yet when he has become celestial, there is a wide difference between him and the most ancient man; and in

the other world, they exist apart from each other, inhabiting different heavens.

The rational principle which exists at this day was not included in God's original design in the creation of man, but its origin was of later date, and its necessity was grounded in the origin of evil. Although not designed, it was foreseen, permitted, provided for. God's design was, that man should exist in a different and more perfect way than that in which he exists at present; and men did so exist in their pristine state.

The materials out of which the rational mind is formed, are, in the first place, the simple mental forms which have been received through the organs of sensation; and, in the second place, the knowledge received by information; this also enters through the organs of sensation, as previously stated, chiefly the eyes and the ears, and it consists of mental forms in certain combinations and arrangements. Both the simple mental forms and their arrangements are deposited in the external memory, or, perhaps, more correctly speaking, they constitute that memory. This memory is similar in both the good and the wicked, with the exception of the difference arising from instruction, but which, inasmuch as this comes from without, does not give man a quality. However good a man may be, he cannot avoid seeing and hearing what is bad; and however bad he may be, he cannot but see and hear what is good: all this, however, being in the external memory, cannot influence him for either good or evil, any more than can the outward objects of the world.

The forms in the external memory are the objects on which the powers of will and thought are exercised, and it is by the use or abuse of them that man obtains a quality; not that the quality comes from them, for no quality comes to man from what is external, but from the determination of his own will, and it is good or bad according to the use or abuse determined. The will is the subject of free determination, and when it declares its fiat, the understanding yields all its power in its service, by selecting such things from the external memory as are likely to effect most completely that determination. To make such selections and arrangements is the work of the rational principle, and the aggregate results are what constitute the rational mind, which is good or bad according to the end determined. A supply of mental forms was always indispensable to the constitution of the external memory as a basis to the future mental superstructure, and they were always supplied through the medium of the bodily senses. The forms

in the memory were, and still are, the continents of all good and truth; but the arrangement of them into goods and truths was always from within, as an effect of the action of life.

Originally, man's way in life was free from all impediments and obstacles arising from the possession of evil, and the interiors of his mind were open to the Lord. By virtue of this he had a perception of what was just and right. Then the rational principle, or the power to reason out the truth, was unnecessary and did not exist; but man then arrived at the truth by a shorter way, and acquired good, if not by an easier process, yet without the opposition of evil. He then perceived the truth without reasoning, such perception rendering reasoning unnecessary. The end of all reasoning is the discernment of truth, and if man could see the truth, by virtue of good and internal light, reasoning would be altogether useless, and in such a case would not be thought of.

The rational principle was opened and brought into existence when perception, which was proper to the celestial man, ceased. Whilst the celestial genius existed, man had his nature thence; and although he was in the natural degree whilst in this world, yet he had perception, and nothing but the introduction of evil could have prevented it. Then there was no exercise of thought as a means which led to truth; it was not eked out by dint of reason; but on the presentation of an idea, it was seen to be true or otherwise, and, without reflection, it was pronounced to be "yea or nay." The Lord commended this state to His disciples, and taught them that the cause which obliterated that state of the human mind was evil :-"Let communication be yea, yea; nay, nay, for whatsoever is more than these cometh of evil" (Matt. v. 37).

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With the most ancient people, that which is sometimes called the rational principle by Swedenborg, was not such as existed after the decline and extinction of the most ancient church, and such as exists at this day; but a capability from the Lord, grounded in goodness, such as was peculiar to that people. By virtue of this they were capable of perceiving the truth (A. C. 104), and this is what is signified by perception. That capability was a property of the understanding, whilst it was united to the will, and with such a property it could not act in opposition to the will as it can now, but was wholly compliant therewith; it was therefore not appealed to by the serpent in the process by which evil originated, but only the power to will. When the consent of the will was obtained, the compliance of the understanding

was readily yielded, without question or scruple. Then the affectional part of man led the intellectual, but now the affectional is restrained and led by the intellectual. The rational principle which exists now, and which was opened at the end of the celestial church, as a means by which a spiritual church might be established, is only imitative of the intellectual of the celestial (A. C. 265). It is the intellectual ability of each degree in a state of separation from the will. Reasoning became necessary only when the internal man was closed by the existence of evil; for then man could have no perception of the truth, but had to learn it as he now has, by means of knowledge; which is at best an obscure, tedious, and uncertain process. Thus the origin of the rational principle, as it now exists, was a consequence of the destruction of a superior one; and although we pride ourselves on account of its possession, as a noble power which distinguishes man from mere animals, yet it was of ignoble birth, and was the result of imperfection and deterioration. It is a substitute for the intellectual principle of the most ancient people, which could no longer be sustained, and it contains evident marks of its own imperfection. Man by virtue of the rational principle does not know truth from error, but has to be taught; and, having no perception, such is the uncertainty attending the acquisition of spiritual truth, that if he be taught error for truth he believes it to be true. Hence all religious doctrines, although conflicting and opposed to each other, are believed to be true by their various adherents.

So devoid is man of the power to discern what is true, although possessed of the rational principle, and such a revelation as God saw was best for him, that he commonly maintains that error is truth, and truth error. It is a great mercy that man's salvation does not depend upon an understanding of the truth, but upon the possession of goodness and a life of charity, otherwise few would be saved. The rational principle is held almost universally in high estimation, and is looked upon by many as the true characteristic of the perfection of human nature: the affirmation, therefore, that it is a mark of imperfection, must to most individuals seem a paradox, and appear to be untrue. But where is the perfection of a principle which, although admitted to be the power to distinguish between truth and error, nevertheless cannot distinguish one for the other? This inability itself is a proof of its imperfection. A much more conclusive proof of perfection would be, the capability to perceive that truth was truth, without instruction or the liability to err.

The perception and reception of truth does not altogether depend upon the rational principle, nor upon the possession of a Divine revelation, but chiefly upon man's will. This may be doubted and denied, yet it is true. Else why do not all believe who have both that intellectual property, and also that Divine gift? There must be a willingness to believe grounded in goodness, or the truth will never be seen. It was goodness which gave perception to the most ancient people, and it is goodness which enables man to perceive the truth now. Man may possess a rational principle, and abundance of knowledge, and have his memory well stored from the Word of God, yet if he be devoid of spiritual goodness, he will have no perception of spiritual truth. So far is the rational principle from being a guarantee to the perception and reception of truth, that it is altogether subservient to the will, and partakes of its quality whether it be good or evil. If the will be good, it is in the affirmation of truth, but if it be evil, it is negative; and such as is the will, such also will be the rational principle. The rational principle is man's ability to seek after truth, but its motive power is the will; this gives the desire to see, and the willingness to believe, and without these there can be no recognition, appreciation, and reception of the truth.

From the foregoing remarks may be seen, 1, that the rational principle is a power, and that the rational mind is an acquisition effected under the influence, and by means of that power. 2, Thus the rational principle which exists now, was not of original divine design, but is an expedient which was adopted when man perverted the order in which he was created. 3, That the rational principle has not in itself the ability to see and know the truth, but must be under the influence of goodness. S. S.

LIFE-FORMS.

LIBERTY.

THE next eldos or form under which eternal life is presented to us in the New Testament is that of "Liberty." Our Lord commences His ministry at Nazareth by reading the remarkable prophecy of Isaiah (lxi. 1, 2), which, referring prospectively to the deliverance of the Jews from the Babylonish captivity, and retrospectively to the sabbatical and jubilean year, He, to the no small astonishment of His auditors, authoritatively declares to have its full and final accomplishment in Himself (Luke iv. 18). We give the passage as quoted in the Gospel, according to the LXX., inserting the variations of the Hebrew in brackets, so that the reader may have a complete synopsis of the entire