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THE BRAIN 

        The form of man at first conception was represented to Swedenborg by the angels as?

 

“ a most minute image of a brain, with a delicate delineation of a face in front, ,without any appendage.  This first form was, in the upper protuberant part, a collection of continguous globules or spherule was composed of others still more minute, and each of these in like manner of the most minute of all : thus it was of three degrees. . . . The angels said that the two inner degrees, which were in the order and form of heaven, were receptacles of love and wisdom from the Lord ; and the exterior degree, which was in opposition to the order and form of heaven, was  the receptacles of love and wisdom from the Lord ; and that the exterior degree, which was the receptacle of infernal love and insanity ; because man by hereditary degeneracy is born into evils of every kind, and these evils reside in the outmosts there ; and this degeneracy is not removed unless the higher degrees are opened, which, as was said, are the receptacles of love and, wisdom from the Lord.  And because love and wisdom are man him-

 

 

 

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self, for love and wisdom in their essence are the Lord, and as this first form of man is a receptacle of them, it follows that there is in this first form a continual effort towards the human form, which also it successively assumes." (D.  I.  W. 432.)

 

   Of the development of this form we read further as follows:—

 

"All thin-s in man relate to the will and the understanding, and the understanding is a receptacle of the Divine Truth, and the will of the Divine Good.  Therefore the human mind, which consists of those two principles, is nothing else than a form of the Divine Truth and the Divine Good spiritual and naturally organized.  The human brain is that form; and because the whole man depends upon his mind, all things in his body are appendages which are actuated and live from those two principles." (T.  C. R. 224.)

     

      "Man's life in its beginnings is in the brain, and its derivatives in the body." (D.  L. W. 365.)

 

     “The will and the understanding are called receptacles because the will is not a spiritual abstraction, but it is a substantial thing, formed for the reception of love from the Lord ; neither is the understanding a spiritual abstraction, but a substan-

 

 

 

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tial thing formed for the reception of wisdom from the Lord.  They actually exist.  Although they are concealed from sight, yet they are within the substances which compose the cortex of the cerebrum, and also are scattered in the medullary substance of the cerebrum, especially in the corpora striata, also within in the medullary substance of the cerebellum, and in the spinal medulla, of which they compose the central portion.  There are therefore not two receptacles, but innumerable, and every one twinned, and also in three degrees. . . . They are the beginnings and heads of all the fibres by which the whole body is woven.  From the fibres put forth from them are formed all the organs of sense and motion, for they are their beginnings and ends. . . . Those receptacles in infants are small and tender; they afterwards increase and are perfected according to the knowledge and the affection for it.  They are sound according to the intelligence and the love of uses ; they soften according, to the innocence and love to the Lord, and are solidified and hardened by the opposites.  Their changes of state are affections, their variations of form are thoughts ; the existence and permanence of these is the memory, and the reproduction is recollection.  Both taken together are the human mind." (D.  W. post.  V.)

 

 

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            “From the cortical substances proceed little fibres, the first of which are invisible, and are afterwards bundled together, of which is produced the medullary substance of the whole cerebrum, cerebellum, and medulla oblongata.  From this medullary substance are put forth visible fibres, which united are called nerves, by which the cerebrum, cerebellum, and spinal medulla form the whole body and all things in it; and therefore it is that all things of the body are ruled by the brains.  From this it is evident that the will and understanding which in one word are called the mind, and therefore also intelligence and wisdom, reside in the brains, and are there in their first forms; and that the organs which are formed to receive sensations and to perform motions are derivations from them, altogether like streams from their fountains and that those derivations are such that the brains are everywhere present, almost as the sun is present by its heat and light in all parts of the earth.  Hence it follows that the whole body, and all things in it, are forms under the observation, guidance, and control of the mind, which is in the brain, and so constructed in dependence upon it that the part in which the mind is not present, or to which it does not give its own life, is not a part of the life of the man." (A.  E. 775.)

 

 

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      The fibres gather to themselves and animate the grosser materials contained in the blood; and in order that these may be conveyed wherever they arc wanted, and so may be always at hand, the little blood-vessels are the first things formed in the body, and from them the heart to superintend their helpful service. (See D. L. W. 370, 400.)

      We have become familiar with the idea that "the Lord does not operate from first principles through mediates into ultimates ; but from first principles through ultimates, and so into mediates.”   (A. E. 1086, also 1087 ;  D. W. post. xii. 5 end.)   This is true of the creation, in that the heavens were not made first, and through them the earths; but the earths were made by mean of atmospheres from the sun of heaven, and upon the earths the successive creations natural and spiritual were built up.  At the same time it is true that when the heavens were formed, they cooperated in producing further developments upon the earths.  Similar things are true also of the Word, of which we read: — "The Lord flows

 

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in from first principles through ultimates ; thus from Himself into the natural sense of the Word, and calls out or evolves from thence its spiritual and celestial sense; and thus illustrating, He teaches and leads the angels." (S.  S. post. 18.)   And yet it is true that when man reads the Word the angels who are associated with him understand far more of its interior meaning than he does, and that their influence tends to enlighten and expand his understanding ; and thus the doctrines by which the interiors of the Word are opened, are said to have descended from God out of heaven.

 

 

      And so it is in the formation of the body by the brains.  They do not first form the heart and lungs and other viscera, and then extend the blood-vessels to the skin ; but they send their fibres directly to the skin, and there form the beginnings of arteries and veins, which presently come together to form the heart.  And then the heart and the arteries and veins cooperate with the fibres in the formation of all the other viscera and members.

 

 

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    We have already spoken about the innumerable cells, or beginnings of the fibres, “which compose the cortex of the cerebrum, and also are scattered in the medullary substance of the cerebrum, especially in the corpora striata, also within in the medullary substance of the cerebellum, and in the spinal medulla, of which they compose the central portion.” There are also small collections of these cells in nervous ganglia in other parts of the body; as in the cardiac plexus, which has immediate control of the movements of the heart and lungs; the solar plexus, which presides over the organs of digestion; the sympathetic nerve with its ganglia, connecting the functions of all the viscera. In the spinal medulla there are enlargements caused by special groups of cells having charge of particular organs and members; the lowest, or sacral ganglia, preside over the organs of generation; the lumbar, over the motions of the legs; the dorsal, over the motions of the arms. Cells are origins of fibres; and wherever there are cells, there are origins of movements or operations by

 

 

 

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means of the fibres.  The acts of these ganglia are not determined by our voluntary effort, nor are they the result of conscious sensations ; though the sensations that cause them may also come to consciousness, and the acts of the ganglia may to some extent be controlled by voluntary effort. For example, if our hand accidentally touches a hot iron, it is instantly twitched away; and not till afterwards do we become conscious of the pain.  If the hand had to wait for this consciousness and the voluntary movement of the muscles, it would be badly burned.  It has comparative safety through the nearness and the promptness of the spinal ganglia which are in immediate charge. Yet, after the sensation is felt, we may, if we will, hold the hand to the burning iron, notwithstanding the effort of the ganglia to withdraw it- the larger brain exercising its authority over its subordinates.

      Of these ganglia Swedenborg says:¾

 

 

  "There are many centres and bases in each heaven; by them there is immediate communica-

 

 

 

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tion among the heavens, and with God the Messiah.  They are in a most tranquil state, and cannot be compared more aptly than to the ganglia of the human body, and the nodes in the brain, into which flow innumerable fibres, and are there as it were formed anew, and so the things which are around are disposed according to the ends in the beginnings, and thus all these in most perfect order and form, by God the Messiah alone." (S.  D. 305.)

      “From the series of fibres in the body it may be seen how it is in the lowest heaven ; for there are incomprehensible fascicles, as those that are about the heart, and those in lower regions, where all conjoin themselves wonderfully.  One fibre flows into another, and also weaves itself with others in a wonderful way; it flows in and out, and blends itself with others, and again into others, also into ganglia, where they enter into other combinations, and flow out thence to their functions.  How these things are done no one can comprehend; they are disposed according to the heavenly form.  Such are the cardiac plexus, the hepatic, and other plexuses, and special plexuses in every viscus." (S.  D. 5780.)

 

 

These that have been described are the simplest ganglia, having immediate relation to the

 

 

 

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extremes of the body.  Another set, larger and more comprehensive, combine the sensations of the lower body with those of the head, especially those received through the eyes, and direct the motions of the body accordingly.  These are four small bodies at the base of the brain, called the corpora quadragemina; with a fifth, closely associated with them, called the pineal gland, which exercises some control over the secretions of the brain.  It is by virtue of these bodies that we can walk over a rough path, even when the mind is so occupied as to pay no attention to the way.  Many operations of the hands and of other parts of the body are similarly controlled by them, without any conscious effort of the mind.

      Lying near these, and more important than any other subordinate ganglion, is the medulla oblon-ata; a body which serves as the lieutenant of the cerebellum, in controlling the vital functions of the body -the beating of the heart; the circulation through arteries, capillaries, and veins the operations of all the glands of the body ; the

 

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respiration, so far as it is involuntary; and even the processes of eating, swallowing, crying, and speaking, so far as these also are involuntary.  It also combines the fibres of the cerebrum, which are the instruments of conscious sensation and voluntary action, with those of the cerebellum, which keep the unconscious life informed of the state of every point in its kingdom, and distribute its commands accordingly.  Both cerebrum and cerebellum may be wanting; if this medulla, with its group of cells, be sound, these vital functions will be attended to as long as its powers suffice. Its animating power is small ; but it holds the reins of all the vital functions of the body, and will guide them safely as long as the life holds out.

      The great variety of uses performed by the fibres from a single centre has its correspondence in the arrangement of the heavens, and is thus illustrated by Swedenborg:-

 

      “There came a company of spirits who said that they were dissimilar; and because this seemed to

 

 

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me impossible, namely, that there should be a society of dissimilars in the other life, I therefore spoke with them about it, saying that if a common cause moved them in one direction, they still might be consociated, because all would thus have one end.  They said that they are such that all speak differently, and yet think alike. . . . It was perceived that they have relation to the isthmus in the brain, which is between the cerebrum and the cerebellum, through which the fibres pass, and are thence distributed variously, and wherever they go they act diversely in externals.  Also that they have relation to the ganglia in the body, into which a nerve flows, and then is separated into many fibres, some of which go one way and some another, and act dissimilarly in ultimates, but still from one principle ; so that in ultimates there is dissimilarity in appearance, although there is similarity as to encl.  It is also known that one force acting in the extremities may be greatly varied, according to the form there.  Ends are likewise represented by the beginnings from which are the fibres, such as are in the brain.  Thoughts thence are represented by the fibres from those beginnings, and actions by the nerves which are from the fibres."

(A.  C. 5189.  Nearly the same is in n. 405 I.)

 

 

 

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      Two other pairs of brain-masses lie under the hemispheres of the cerebrum, and are closely associated with it, called the optic thalami and the corpora striata.  The nerves of sense that proceed from the cerebrum pass through the optic thalami; and the nerves of motion pass through the corpora striata.  The cerebrum is the or-an of the conscious efforts of the mind.  It desires to see; and its desire puts forth the nerve fibres that form the eye, and in the eye receive impressions from the light, and return these impressions to the brain where the reflecting, mind resides.  But this conscious effort can be directed to only one thing at a time, -to observe, for instance, the difference between black and white, or to distinguish the form of a letter; and, if no impression could be received except by this conscious attention, we never could learn to read; the whole power would be spent upon ever-repeated efforts to make the simplest distinctions.  The mind, therefore, forms for itself a depository for the impressions already received, in the optic thal-

 

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ami, which, after a few repetitions, recognize the familiar impressions without the effort or even the consciousness of the cerebrum, and combine them, and communicate the result to the cerebrum. Thus letter after letter, and word after word, are added to their stores of sense-knowledge and the conscious effort is left free to attend to the meaning of the pages.

      In like manner the mind desires to do something, and stretches out nerve fibres charged with this desire, and by them weaves the muscles and the bones of the arms and the hands.  And then, according to the circumstances and opportunities of doing, it teaches the fingers to move, to grasp a needle, to take a stitch, or to touch the key of a piano.  And if every motion must needs proceed from the direct effort and intention of the mind, the very simplest movements are all that would ever be effected ; and therefore the mind fort-ns for itself lieutenants, who shall be associated with it and cooperate in every effort, perhaps even itself doing the work under direction, and which,

 

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after a few attempts, shall be able to direct all familiar motions without special charge from the conscious thought.  The corpora striata, so called from their alternate layers of cellular and fibrous tissue, are such a lieutenant.  They make the familiar stitches, strike the familiar chords and runs, write the letters, and even spell the words; and the convolutions of the cerebrum, after teach, in- them to look after these things, are free to attend to the use and beauty of the work, the feeling of the music, the sense of the writing.

      It may be true that the fibres proceeding directly from the cerebrum do not themselves extend further than to these subordinate bodies, but content themselves with forming there the cells proper to them, from which again proceed the fibres which form the organs of sense and motion; so that the cerebrum ma not receive sensations immediately from, nor act directly upon, the body, but may perform both functions immediately through the cells and the fibres of the optic thalami and the corpora striata, respectively.  Yet even so the

 

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secondary fibres are only modifications and extensions of the primary, and the effect is the same for most purposes as if the fibres were immediately from the cerebrum ; the only difference being that, if the hypothesis be true, the cells of these subordinate lobes serve as repeating stations for both sensations and impulses, the operators in which stations are able to do of themselves, under the general control of the cerebrum, whatever it has taught them to do.

          All these lower nerve centres, important as they are, are subordinate to the great masses of the brain, called the cerebrum and the cerebellum.  These chief organisms of the mind are informed of ever act of their lieutenants, and the cause of the act, and have power to control and revise their action. In these great masses of the brain reside the conscious sense, the powers of attention, of reflection, of comparison or choice, of intention, and the human affection.  And there are the first receptacles of life from above.

            The cerebrum is much the larger of the two,

 

 

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and occupies the whole of the upper part of the head ; the cerebellum lying under the hinder lobes of the cerebrum.  The cerebrum is divided into two hemispheres, the right and the left, united by masses of fibres at the base.  The cerebellum, though having a right and a left which answer to each other, is not divided.  Besides these most general distinctions, the brains, especially the cerebrum, are distinguished into lobes, and the lobes into convolutions of great intricacy and beauty, of which we shall have more to say presently.

      It has already been intimated that the cerebellum has charge of the vital functions of the body, of which the reflecting mind is unconscious; and that the cerebrum is the abode of the conscious sense, effort, and thought.  The sense of the cerebrum Swedenborg calls voluntary and that of the cerebellum, involuntary and of these he says :¾-

 

            “The voluntary sense belongs to the cerebrum, but the involuntary to the cerebellum. These two general senses are conjoined in man, but still dis-

 

 

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tinct. The fibres which go forth from the cerebrum present in general the voluntary sense, and those from the cerebellum present in general the involuntary sense.  The fibres of this two-fold origin conjoin themselves in the two appendices which are called the medulla oblongata and the medulla spinalis, and through them pass into the body, and fashion its members, viscera, and organs.  The things which encompass the body as the muscles and the skin, and also the organs of sense, for the most part receive fibres from the cerebrum ; from these man has sensations and also motions according to his will. But the things which are within that enclosure, and are called the viscera of the body, receive fibres from the cerebellum.  Therefore man has no sense of them, nor are they under the control of his will."

 

   

   

     The cerebellum shares its control of many functions of the body with the cerebrum, during the hours of wakefulness; but when the cerebrum sleeps, the cerebellum has sole char-e.  Dreams, therefore, flow in through the cerebellum, and from angels and spirits who belong to that province.  After describing some dreams, pleasant and instructive, Swedenborg says:¾

 

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    “They are angelic spirits, who are on the confines of the paradisal abodes, who insinuate such dreams ; to whom also is assigned the duty of watching over certain men while they sleep, lest they should be infested by evil spirits.  This duty they perform with the greatest delight, insomuch that there is an emulation among them who shall attend ; and they love to affect man with sweet and delightful things which they see in his affection and disposition, These angelic spirits are of those who in the life of the body have delighted and loved to make the life of others delightful, by every means and endeavor.  When the sense of hearing is so far opened, there is heard as from afar a sweet modulation of sounds as of singing. They said that they do not know whence such things come to them and such beautiful and pleasant representatives but it was said that it was from heaven.  They belong to the province of the cerebellum ; because the cerebellum, as I have been instructed, is awake during sleep, while the cerebrum is asleep.  The men of the Most Ancient Church had their dreams from thence, with a perception what they signified; from which in great part came the representatives and significatives of the Ancients, under which things deeply hidden were set forth." (A.  C. 1977.)

 

 

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As has been said, in some parts of the body the voluntary fibres prevail, as in the organs of sense; and in some the involuntary, as in the viscera ; but vet both kinds go everywhere ; for there is no part of the viscera which, in a state of disease, may not make its condition consciously felt by fibres of the cerebrum ; and there is no part of a muscle or a membrane which does not depend for the regulation of its nutrition upon the presence of fibres from the cerebellum.

     

      "The voluntary things," Swedenborg says, “continually lead away from order, but the involuntary things continually lead back to order.  Hence it is that the motion of the heart, which is involuntary, is alto-ether exempt from the will of man; likewise the action of the cerebellum ; and that the motion of the heart and the forces of the cerebellum rule the voluntary things, lest these should break down beyond limits, and extinguish the life of the body before the time.  Therefore the agents of both, as well the voluntary as the involuntary things, go forth in the whole body united." (A.  C. 9683.  Similar things also in S. D. 5781.)

 

 

The cerebellum is said to be the abode of the

 

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involuntary things, in the sense that its actions proceed without the consciousness and effort of man.  But this is because they proceed from the love which is his life, of the affections of which he is unaware.  The evil geni, who operate upon the cerebellum, are said to flow into the affections, with the effort to turn them into evil lusts, carefully avoiding the thoughts lest they should be perceived. (D. P. 310).  The cerebellum, therefore, like the heart, is the organ of the love or the will; and the cerebrum, like the lungs is related to the understanding.  Therefore the perverse things also of man's love have their seat in the cerebellum; and the cerebellum can be instructed, and freed from perversity, by the cerebrum, as the blood from the heart is purified by the lungs.

      A very simple matter illustrates the action of the cerebrum upon the cerebellum.  It has been said that the cerebellum rules in the body at night while the cerebrum sleeps.  But if, before going to sleep, the cerebrum fixes the hour for waking

 

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the cerebellum thus instructed awakes it at the time.

 

     It is possible to see in the character of the dreams a reflection of the natural tendencies of the will; and to most people they reveal evil tendencies which certainly are not of their choice or intention, and yet they are real tendencies of the natural will, having their abode in corresponding forms of the cerebellum.  And if, in the preparation for the night's sleep, besides the reading of the Word and prayer, which should brine, prevailing good influences into the dreams, there should be also a distinct condemning of the evil tendencies and a warning of the soul against them, much might be done to make the dreams gentle and pure, and the sleep deeply refreshing.

      We read now-a-days of the experiments of French physicians in what is called “hypnotism,” or involuntary sleep, which is nearly or quite the same as mesmeric sleep.  Hypnotized patients are not conscious of anything that is said to them, and remember nothing of it; and yet they are

 

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deeply impressed by it, and will do in their natural state, as by a natural impulse upon which they do not reflect, whatever they have been told in their sleep to do.  Instances are related in which patients of violent temper and coarsest manners have been instructed not to do the things which have been habitual to them, but to do good and gentle things instead, specifying particularly what is not to be done and what is to be done, with the result of transforming apparently the natural disposition of the subjects.  Evil thin-s also are taught and executed with equal readiness.  Now, without