standing; the will is the primary and the understanding the secondary part. Man's life after death is according to his will-part, not according to his intellectual. The will in man is formed by the Lord from infancy to childhood. It is done by insinuating innocence and love towards parents, nurses, and children of like age, and by many other things which are celestial that man is ignorant of. If these celestial things were not first insinuated into man, while he is an infant and child, he could by no means become a man. Thus the first plane is formed. But as man is not man unless he is also endowed with understanding (for the will alone does not constitute man, but understanding with the will); and as understanding cannot be acquired except by means of knowledges and cognitions, therefore from the period of childhood by degrees he is filled with these. Thus a second plane is formed. When the intellectual part is furnished with knowledges and cognitions, especially with cognitions of truth and good, then the man is first capable of being regenerated. And while he is being regenerated, truths and goods from the Lord are implanted by means of cognitions in the celestial things with which he was gifted by the Lord from infancy, so that his intellectual attainments form one with his celestial. When the Lord has so conjoined them he is gifted with charity, and begins to act from it, which is as a principle of conscience. He thus first receives new life, and this by degrees. The light of this new life is called wisdom, which then takes the first place, and is exalted above intelligence. Thus a third plane is formed. When a man has become such in the life of the body, he is continually perfected in the other life. From this it may be seen what the light of intelligence is, and what the light of wisdom. (A. C. n. 1555.)
The Six States of Regeneration.
(See "The Days of Creation," p. 145.)
Regeneration Progresses through successive Cycles.
The states of the re-birth of everything sensual and of every-
without circumlocution. By scire (to know), and the corresponding scientia (knowledge), he refers to the mere outward acquisition of knowledge, or knowledge as facts or truths in the outer memory, acquired by means of the senses,—whether from the Word, or from the world and nature. By noscere and cognoscere (to become acquainted with), and the corresponding cognitio, he designates the higher and more interior and real knowledge that is attained when these facts or truths are taken up and actually seen in the light of reason. For the expression of this idea the words cognize and cognition are warranted,—if any warrant is needed for a necessary term,—by the usage of some of the recent speculative philosophers. Knowledges may be considered as the means or materials of cognitions.