inity, and the soul alone has any communication with the
Deity; for as he says (xii. 2): "With his intellectual part alone God
touches the intelligence only which has flowed and been derived from
himself into these bodies." In fact he says that which is hidden within
a man is life, that is, the man himself. All the rest is vesture,
covering, organs, instrument, which the living man, the real[B] man,
uses for the purpose of his present existence. The air is universally
diffused for him who is able to respire; and so for him who is willing
to partake of it the intelligent power, which holds within it all
things, is diffused as wide and free as the air (viii. 54). It is by
living a divine life that man approaches to a knowledge of the
divinity.[C] It is by following the divinity within [Greek: daimon] or
[Greek: theos], as Antonius calls it, that man comes nearest to the
Deity, the supreme good; for man can never attain to perfect agreement
with his internal guide ([Greek: to hegemonikon]). "Live with the gods.
And he does live with the gods who constantly shows to them that his own
soul is satisfied with that which is assigned to him, and that it does
all the daemon ([Greek: daimon]) wishes, which Zeus hath given to every
man for his guardian and guide, a portion of himself. And this daemon is
every man's understanding and reason" (v. 27).

[A] Comp. Ep. to the Corinthians, i. 3, 17, and James iv. 8,
"Drawnigh to God and he will draw nigh to you."

[B] This is also Swedenborg's doctrine of the soul. "As to what
concerns the soul, of which it is said that it shall live after
death, it is nothing else but the man himself, who lives in the
body, that is, the interior man, who by the body acts in the
world and from whom the body itself lives" (quoted by Clissold,
p. 456 of "The Practical Nature of the Theological Writings of
Emanuel Swedenborg, in a Letter to the Archbishop of Dublin
(Whately)," second edition, 1859; a book which theologians
might read with profit). This is an old doctrine of the soul,
which has been often proclaimed, but never better expressed
than by the "Auctor de Mundo," c. 6, quoted by Gataker in his
"Antoninus," p. 436. "The soul by which we live and have cities
and houses is invisible, but it is seen by its works; for the
whole method of life has been devised by it and ordered, and by
it is held together. In like manner we must think