Those two, namely heat and light, or love and wisdom, flow conjointly from God into the soul of man, and through this into his mind, its affections and thoughts, and from these into the senses, speech, and actions of the body.

The spiritual influx hitherto treated of by men of learning, is the influx from the soul into the body, and not any influx into the soul, and through that into the body; although it is known that all the good of love, and all the truth of faith, flow from God into man, and that nothing of them is from man; and those things which flow in from God, flow directly into his soul and through the soul into the rational mind, and through this into those things which constitute the body. If anyone investigates spiritual influx in any other manner, he is like one who stops up the source of a fountain, and still seeks there for unfailing waters; or like one who deduces the origin of a tree from the root and not from the seed; or like one who examines derivatives without the beginning.

[2] For the soul is not life in itself, but is a recipient of life from God, Who is life in itself; and all influx is of life, thus from God. This is meant by this passage:

Jehovah God breathed into the nostrils of the man the soul of lives, and the man became a living soul (Gen. 2:7).

 "To breathe into the nostrils the soul of lives," signifies to implant the perception of good and truth. And the Lord also says of Himself:

As the Father hath life in Himself, so hath He given also to the Son to have life in Himself (John 5:26). "Life in Himself" is God; and the life of the soul is life that flows in from God.

[3] Now because all influx is of life, and life operates through its receptacles, and the inmost or first of the receptacles in man is his soul, therefore, that influx may be rightly perceived, it is necessary to begin from God, and not from an intermediate station. If the beginning were from an intermediate station, the doctrine of influx would be like a chariot without wheels, or like a ship without sails. Since it is so, therefore in the preceding articles the sun of the spiritual world has been treated of, in the midst of which is Jehovah God (n. 5); and the influx thence of love and wisdom, thus of life (n. 6, 7).

[4] The reason that life from God flows into man through the soul, and through this into his mind, that is, into its affections and thoughts, and from these into the senses, speech, and actions of the body, is because these are of life in successive order; for the mind is subordinate to the soul, and the body is subordinate to the mind. And the mind has two lives, one of the will and another of the understanding. The life of the will is the good of love, the derivations of which are called affections, and the life of the understanding is the truth of wisdom, the derivations of which are called thoughts. By these together the mind lives. But the senses, speech, and actions are the life of the body; that these are from the soul through the mind, follows from the order in which they are; and from this they manifest themselves before a wise man without investigation.

[5] The human soul, because it is a superior spiritual substance, receives influx immediately from God; but the human mind, because it is an inferior spiritual substance, receives influx from God mediately through the spiritual world; and the body, because it is from the substances of nature, which are called material, receives influx from God mediately through the natural world. That the good of love and the truth of wisdom flow from God into the soul of man conjointly, that is, united into one, but that they are divided by man in their progression, and are conjoined only with those who suffer themselves to be led by God, will be seen in the following articles.