Page:Immanuel Kant - Dreams of a Spirit-Seer - tr. Emanuel Fedor Goerwitz (1900).djvu/154

 136 by the mere extension of his thoughts into the societies, and thus every one is explored; he is also reformed by admissions of his thoughts into the societies of heaven, and he is condemned by immersions of his thoughts into the societies of hell."—Ath. Cr., 3.

"To the above it is proper to add that every man, even while he lives in the body, is as to his spirit in society with spirits, although he docs not know it; a good man is through them in an angelic society, and an evil man in an infernal society; and he comes also into the same society after death. This has been frequently said and shown to those who after death have come among spirits. A man does not indeed appear in that society as a spirit, when he lives in the world, because he then thinks naturally; but those who think abstractly from the body, because then in the spirit, sometimes appear in their own society ; and when they appear, they are easily distinguished from the spirits who are there, for they go about meditating, are silent, and do not look at others; they are as if they did not see them, and as soon as any spirit speaks to them, they vanish."—H. H., 438.

25 (p. 62)—"There is a love of rule springing from a love of performing uses, which is a spiritual love, because it makes one with love towards the neighbour. Still this cannot be called a love of rule, but a love of performing uses.

"There are two loves which are the head of all the rest, that is, to which all other loves are referable; the love which is the head of all heavenly loves or to which they all relate, is love to the Lord: and the love which is the head of all infernal loves, or to which they all relate, is the love of rule springing from the love of self. These two loves are diametrically opposed to each other."—D. L, W., 141.

26 (p. 64).—"The affections of man, from which his thoughts proceed, extend into the societies [of the spiritual world] in every direction, into more or fewer of them, according to the extent and the quality of his affection. Within these societies is man as to his spirit, attached to them as it were with extended cords circumscribing the space in which he walks. As he proceeds from one affection to another, so he proceeds from one society to another, and the part of the society in which he is, is the centre from which issue his affection and the thought originating in it to all the other societies as circumferences. These societies are thus in unbroken connection with the affections of the centre, from which he at the time thinks