[2] Continuation [concerning the Life of Animals]. - The difference between men and beasts is like that between waking and dreaming, or between light and shade. Man is spiritual and at the same time natural; a beast, on the other hand, is not spiritual but natural. Man possesses a will and understanding, his will being the receptacle of the heat of heaven, which is love, and his understanding being the receptacle of the light of heaven, which is wisdom. A beast, on the other hand, has neither will nor understanding, but instead of the former it has affection, and instead of the latter, knowledge (scientia).

[3] The will and understanding in man can act as one, and also not as one; for man, from his understanding, can think what is not of his will, being able to think what he does not will, and on the contrary, he can will that which he does not think. But with a beast affection and knowledge (scientia) make one, and cannot be separated; for its knowledge is limited by its affection, and its affection is according to its knowledge (scientia). And the two faculties, which are called knowledge (scientia) and affection, cannot be separated in the case of a beast, therefore a beast is not able to destroy the order of its life, and is born into all the knowledge which accords with its affection. But the case is different with man. His two faculties of life, which are called understanding and will, can be separated, as observed above; he therefore had the power to destroy the order of his life, by thinking contrary to his will, and willing contrary to his understanding, and by this means he has destroyed it. Consequently, he is born in entire ignorance, that out of it, through knowledge (scientia) he may be introduced into order by means of the understanding.

[4] The order into which man was created, is to love God above all things and his neighbour as himself, and the state into which he came after he had destroyed that order, is that of loving himself above all things, and the world as himself. Since he has a spiritual mind which being above his natural mind has the power of contemplating such subjects as pertain to heaven and the church, and also to the state in regard to its morals and laws, and since these things have reference, on the one hand, to the truths and goods which are called spiritual, moral, and civil - besides the natural things of knowledges (scientiarum} - and, on the other hand, to their opposites which are falsities and evils, therefore man has the power not only of thinking analytically, and thence drawing conclusions, but also of receiving influx through heaven from the Lord, and of becoming intelligent and wise. No beast is capable of this, because its knowledge, not being derived from any understanding, is the knowledge belonging to its affection - which affection constitutes its soul. This knowledge pertaining to affection exists in every thing spiritual, because the Spiritual proceeding from the Lord as the Sun is light united to heat, or wisdom united to love, and knowledge (scientia) pertains to wisdom, and affection to love, in that degree which is called natural.

[5] Since man has both a spiritual mind and a natural mind, the former being above the latter, and of such a nature that it is capable of contemplating and loving truths and goods in every degree, either in conjunction with the natural mind or separately from it, it follows that the interiors of man, which belong to both minds, are capable of being elevated to the Lord by the Lord, and of conjunction with Him; this is the reason why every man lives for ever.

[6] This is not the case with a beast; it does not possess a spiritual mind, but only a natural one, therefore its interiors, which pertain merely to knowledge and affection, cannot be elevated by the Lord and conjoined to Him, consequently a beast does not live after death. A beast is indeed led by a kind of spiritual influx falling into its soul, but its Spiritual being incapable of being elevated, it can only be determined downwards. This spiritual is therefore capable of regarding only such things as belong to its affection, these having reference merely to nourishment, habitation, and propagation, and of knowing them by means of sight, smell, and taste from the knowledge belonging to its affection.

Since man, by virtue of his spiritual mind has the capacity of thinking rationally, he therefore possesses also the faculty of speech; for speech belongs to thought from the understanding, which is capable of seeing truths in spiritual light; a beast, on the other hand, which has no thought from understanding, but only knowledge (scientia) from affection, can utter only sounds, and vary this expression of its affection according to its appetites.