254. (4) The character of the natural man in whom the spiritual degree is entirely closed. The spiritual degree is closed in those who are in evils as to life, and still more in those who from evils are in falsities. It is the same as with the fibril of a nerve, which contracts at the slightest touch of any thing heterogeneous; so every motive fiber of a muscle, yea, the muscle itself, and even the whole body shrinks from the touch of whatever is hard or cold. So also the substances or forms of the spiritual degree in man shrink from evils and their falsities, because these are heterogeneous. For the spiritual degree, being in the form of heaven, admits nothing but goods, and truths that are from good; these are homogeneous to it; but evils, and falsities that are from evil, are heterogeneous to it. This degree is contracted, and by contraction closed, especially in those who in the world are in love of ruling from love of self, because this love is opposed to love to the Lord. It is also closed, but not so much, in those who from love of the world are in the insane greed of possessing the goods of others. These loves shut the spiritual degree, because they are the origins of evils. The contraction or closing of this degree is like the twisting back of a spiral in the opposite direction; for which reason, that degree after it is closed, turns back the light of heaven; consequently there is thick darkness there instead of heavenly light, and truth which is in the light of heaven, becomes nauseous. In such persons, not only does the spiritual degree itself become closed, but also the higher region of the natural degree which is called the rational, until at last the lowest region of the natural degree, which is called the sensual, alone stands open; this being nearest to the world and to the outward senses of the body, from which such a man afterwards thinks, speaks, and reasons. The natural man who has become sensual through evils and their falsities, in the spiritual world in the light of heaven does not appear as a man but as a monster, even with nose drawn back (the nose is drawn in because the nose corresponds to the perception of truth); moreover, he cannot bear a ray of heavenly light. Such have in their caverns no other light than what resembles the light from live coals or from burning charcoal. From all this it is evident who and of what character are those in whom the spiritual degree is closed.

255. (5) The nature of the difference between the life of a natural man and the life of a beast. This difference will be particularly discussed in what follows, where Life will be treated of. Here it may be said only that the difference is that man has three degrees of mind, that is, three degrees of understanding and will, which degrees can be opened successively; and as these are transparent, man can be raised as to his understanding into the light of heaven and see truths, not only civil and moral, but also spiritual, and from many truths seen can form conclusions about truths in their order, and thus perfect the understanding to eternity. But beasts do not have the two higher degrees, but only the natural degrees, and these apart from the higher degrees have no capacity to think on any subject, civil, moral, or spiritual. And since the natural degrees of beasts are incapable of being opened, and thereby raised into higher light, they are unable to think in successive order, but only in simultaneous order, which is not thinking, but acting from a knowledge corresponding to their love. And because they are unable to think analytically, and to view a lower thought from any higher thought, they are unable to speak, but are able only to utter sounds in accordance with the knowledge pertaining to their love. Yet the sensual man, who is in the lowest sense natural, differs from the beast only in this, that he can fill his memory with knowledges, and think and speak therefrom; this power he gets from a capacity proper to every man, of being able to understand truth if he chooses; it is this capacity that makes the difference. Nevertheless many, by abuse of this capacity, have made themselves lower than beasts.

256. THE NATURAL DEGREE OF THE HUMAN MIND REGARDED IN ITSELF IS CONTINUOUS, BUT BY CORRESPONDENCE WITH THE TWO HIGHER DEGREES IT APPEARS WHEN IT IS ELEVATED AS IF IT WERE DISCRETE.

Although this is hardly comprehensible, by those who have as yet no knowledge of degrees of height, it must nevertheless be revealed, because it is a part of angelic wisdom; and while the natural man is unable to think about this wisdom in the same way as angels do, nevertheless it can be comprehended by his understanding, when it has been raised into the degree of light in which angels are; for his understanding can be elevated even to that extent, and enlightened according to its elevation. But this enlightenment of the natural mind does not ascend by discrete degrees; but increases in a continuous degree, and as it increases, that mind is enlightened from within by the light of the two higher degrees. How this occurs can be comprehended from a perception of degrees of height, as being one above another, while the natural degree, which is the lowest, is a kind of general covering to the two higher degrees. Then, as the natural degree is raised up towards a degree of the higher kind, the higher acts from within upon the outer natural and illuminates it. This illumination is effected, indeed, from within, by the light of the higher degrees, but the natural degree which envelops and surrounds the higher receives it by continuity, thus more lucidly and purely in proportion to its ascent; that is, from within, by the light of the higher degrees, the natural degree is enlightened discretely, but in itself is enlightened continuously. From this it is evident that so long as man lives in the world, and is thereby in the natural degree, he cannot be elevated into very wisdom, such as the angels have, but only into higher light, even up to angels, and can receive enlightenment from their light that flows in from within and illuminates. But these things cannot as yet be more clearly described; they can be better comprehended from effects; for effects present causes in themselves in clear light, and thus illustrate them, when there is some previous knowledge of causes.

257. The effects are these: (1) The natural mind may be raised up to the light of heaven in which angels are, and may perceive naturally, thus not so fully, what the angels perceive spiritually; nevertheless, man's natural mind cannot be raised into angelic light itself. (2) By means of his natural mind, raised to the light of heaven, man can think, yea, speak with angels; but the thought and speech of the angels then flow into the natural thought and speech of the man, and not conversely; so that angels speak with man in a natural language, which is the man's mother tongue. (3) This is effected by a spiritual influx into what is natural, and not by any natural influx into what is spiritual. (4) Human wisdom, which so long as man lives in the natural world is natural, can by no means be raised into angelic wisdom, but only into some image of it. The reason is, that elevation of the natural mind is effected by continuity, as from shade to light, or from grosser to purer. Still the man in whom the spiritual degree has been opened comes into that wisdom when he dies; and he may also come into it by a suspension of bodily sensations, and then by an influx from above into the spiritual parts of his mind. (5) Man's natural mind consists of spiritual substances together with natural substances; thought comes from its spiritual substances, not from its natural substances; these recede when the man dies, while its spiritual substances do not. Consequently, after death, when man becomes a spirit or angel, the same mind remains in a form like that which it had in the world. (6) The natural substances of that mind, which recede (as was said) by death, constitute the cutaneous covering of the spiritual body which spirits and angels have. By means of such covering, which is taken from the natural world, their spiritual bodies maintain existence; for the natural is the outmost containant: consequently there is no spirit or angel who was not born a man. These arcana of angelic wisdom are here adduced that the quality of the natural mind in man may be known, which subject is further treated of in what follows.

258. Every man is born into a capacity to understand truths even to the inmost degree in which the angels of the third heaven are; for the human understanding, rising up by continuity around the two higher degrees, receives the light of their wisdom, in the manner stated above (n. 256). Therefore man has the ability to become rational according to his elevation; if raised to the third degree he becomes rational from that degree, if raised to the second degree he becomes rational from that degree, if not raised he is rational in the first degree. It is said that he becomes rational from those degrees, because the natural degree is the general receptacle of their light. The reason why man does not become rational to the height that he might is, that love, which is of the will, cannot be raised in the same manner as wisdom, which is of the understanding. Love, which is of the will, is raised only by fleeing from evils as sins, and then by goods of charity, which are uses, which the man thereafter performs from the Lord. Consequently, when love, which is of the will, is not at the same time raised, wisdom, which is of the understanding, however it may have ascended, falls back again down to its own love. Therefore, if man's love is not at the same time raised into the spiritual degree, he is rational only in the lowest degree. From all this it can be seen that man's rational is in appearance as if it were of three degrees, a rational from the celestial, a rational from the spiritual, and a rational from the natural; also that rationality, which is the capacity whereby man is elevated, is still in man whether he be elevated or not.

259. It has been said that every man is born into that capacity, namely, rationality, but by this is meant every man whose externals have not been injured by some accident, either in the womb, or by some disease after birth, or by a wound inflicted on the head, or in consequence of some insane love bursting forth, and breaking down restraints. In such the rational cannot be elevated; for life, which is of the will and understanding, has in such no bounds in which it can terminate, so disposed that it can produce outmost acts according to order; for life acts in accordance with outmost determinations, though not from them. That there can be no rationality with infants and children, may be seen below (n. 266, at the end).

260. THE NATURAL MIND, SINCE IT IS THE COVERING AND CONTAINANT OF THE HIGHER DEGREES OF THE HUMAN MIND, IS REACTIVE; AND IF THE HIGHER DEGREES ARE NOT OPENED IT ACTS AGAINST THEM, BUT IF THEY ARE OPENED IT ACTS WITH THEM.

It has been shown in the preceding chapter that as the natural mind is in the outmost degree, it envelops and encloses the spiritual mind and the celestial mind, which, in respect to degrees, are above it. It is now to be shown that the natural mind reacts against the higher or interior minds. It reacts because it covers, includes, and contains them, and this cannot be done without reaction; for unless it reacted, the interior or enclosed parts would become loosened and press outward and thus fall apart, just as the viscera, which are the interiors of the body, would push forth and fall asunder if the coverings which are about the body did not react against them; so, too, unless the membrane investing the motor fibers of a muscle reacted against the force of these fibers in their activities, not only would action cease, but all the inner tissues would be let loose. It is the same with every outmost degree of the degrees of height; consequently with the natural mind with respect to higher degrees; for, as was said above, there are three degrees of the human mind, the natural, the spiritual, and the celestial, and the natural mind is in the outmost degree. Another reason why the natural mind reacts against the spiritual mind is, that the natural mind consists not only of substances of the spiritual world but also of substances of the natural world (as was said above, n. 257), and substances of the natural world of their very nature react against the substances of the spiritual world; for substances of the natural world are in themselves dead, and are acted upon from without by substances of the spiritual world; and substances which are dead, and which are acted upon from without, by their nature resist, and thus by their nature react. From all this it can be seen that the natural man reacts against the spiritual man, and that there is combat. It is the same thing whether the terms "natural and spiritual man" or "natural and spiritual mind" are used.

261. From this it is obvious that when the spiritual mind is closed the natural mind continually acts against the things of the spiritual mind, fearing lest anything should flow in therefrom to disturb its own states. Everything that flows in through the spiritual mind is from heaven, for the spiritual mind in its form is a heaven; while everything that flows into the natural mind is from the world, for the natural mind in its form is a world. From which it follows that when the spiritual mind is closed, the natural mind reacts against all things of heaven, giving them no admission except so far as they are serviceable to it as means for acquiring and possessing the things of the world. And when the things of heaven are made to serve the natural mind as means to its own ends, then those means, though they seem to be heavenly, are made natural; for the end qualifies them, and they become like the knowledges of the natural man, in which interiorly there is nothing of life. But as things heavenly cannot be so joined to things natural that the two act as one, they separate, and, with men merely natural, things heavenly arrange themselves from without, in a circuit about the natural things which are within. From this it is that a merely natural man can speak and preach about heavenly things, and even simulate them in his actions, though inwardly he thinks against them; the latter he does when alone, the former when in company. But of these things more in what follows.

262. By virtue of the reaction which is in him from birth the natural mind, or man, when he loves himself and the world above all things, acts against the things that are of the spiritual mind or man. Then also he has a sense of enjoyment in evils of every kind, as adultery, fraud, revenge, blasphemy, and other like things; he then also acknowledges nature as the creator of the universe; and confirms all things by means of his rational faculty; and after confirmation he either perverts or suffocates or repels the goods and truths of heaven and the church, and at length either shuns them or turns his back upon them or hates them. This he does in his spirit, and in the body just so far as he dares to speak with others from his spirit without fear of the loss of reputation as a means to honor and gain. When man is such, he gradually shuts up the spiritual mind closer and closer. Confirmations of evil by means of falsities especially close it up; therefore evil and falsity when confirmed cannot be uprooted after death; they are only uprooted by means of repentance in the world.

263. But when the spiritual mind is open the state of the natural mind is wholly different. Then the natural mind is arranged in compliance with the spiritual mind, and is subordinated to it. For the spiritual mind acts upon the natural mind from above or within, and removes the things therein that react, and adapts to itself those that act in harmony with itself, whereby the excessive reaction is gradually taken away. It is to be noted, that in things greatest and least of the universe, both living and dead, there is action and reaction, from which comes an equilibrium of all things; this is destroyed when action overcomes reaction, or the reverse. It is the same with the natural and with the spiritual mind. When the natural mind acts from the enjoyments of its love and the pleasures of its thought, which are in themselves evils and falsities, the reaction of the natural mind removes those things which are of the spiritual mind and blocks the doors lest they enter, and it makes action to come from such things as agree with its reaction. The result is an action and reaction of the natural mind opposite to the action and reaction of the spiritual mind, whereby there is a closing of the spiritual mind like the twisting back of a spiral. But when the spiritual mind is opened, the action and reaction of the natural mind are inverted; for the spiritual mind acts from above or within, and at the same time it acts from below or from without, through those things in the natural mind which are arranged in compliance with it; and it twists back the spiral in which the action and reaction of the natural mind lie. For the natural mind is by birth in opposition to the things belonging to the spiritual mind; an opposition derived, as is well known, from parents by heredity. Such is the change of state which is called reformation and regeneration. The state of the natural mind before reformation may be compared to a spiral twisting or bending itself downward; but after reformation it may be compared to a spiral twisting or bending itself upwards; therefore man before reformation looks downwards to hell, but after reformation looks upwards to heaven.

264. THE ORIGIN OF EVIL IS FROM THE ABUSE OF THE CAPACITIES PROPER TO MAN, THAT ARE CALLED RATIONALITY AND FREEDOM.

By rationality is meant the capacity to understand what is true and thereby what is false, also to understand what is good and thereby what is evil; and by freedom is meant the capacity to think, will and do these things freely. From what precedes it is evident, and it will become more evident from what follows, that every man from creation, consequently from birth, has these two capacities, and that they are from the Lord; that they are not taken away from man; that from them is the appearance that man thinks, speaks, wills, and acts as from himself; that the Lord dwells in these capacities in every man, that man by virtue of that conjunction lives to eternity; that man by means of these capacities can be reformed and regenerated, but not without them; finally, that by them man is distinguished from beasts.

265. That the origin of evil is from the abuse of these capacities will be explained in the following order:

(1) A bad man equally with a good man enjoys these two capacities.

(2) A bad man abuses these capacities to confirm evils and falsities, but a good man uses them to confirm goods and truths.

(3) Evils and falsities confirmed in man are permanent, and come to be of his love, consequently of his life.

(4) Such things as have come to be of the love and life are engendered in offspring.

(5) All evils, both engendered and acquired, have their seat in the natural mind.

266. (1) A bad man, equally with a good man enjoys these two capacities. It was shown in the preceding chapter that the natural mind, as regards the understanding, can be elevated even to the light in which angels of the third heaven are, and can see truths, acknowledge them, and then give expression to them. From this it is plain that since the natural mind can be elevated, a bad man equally with a good man enjoys the capacity called rationality; and because the natural mind can be elevated to such an extent, it follows that a bad man can also think and speak about heavenly truths. Moreover, that he is able to will and to do them, even though he does not will and do them, both reason and experience affirm. Reason affirms it: for who cannot will and do what he thinks? His not willing and doing it is because he does not love to will and do it. This ability to will and to do is the freedom which every man has from the Lord; but his not willing and doing good when he can, is from a love of evil, which opposes; but this love he is able to resist, and many do resist it. Experience in the spiritual world has often corroborated this. I have listened to evil spirits who inwardly were devils, and who in the world had rejected the truths of heaven and the church. When the affection for knowing, in which every man is from childhood, was excited in them by the glory that, like the brightness of fire, surrounds each love, they perceived the arcana of angelic wisdom just as clearly as good spirits do who inwardly were angels. Those diabolical spirits even declared that they were able to will and act according to those arcana, but did not wish to. When told that they might will them, if only they would flee from evils as sins, they said that they could even do that, but did not wish to. From this it was evident that the wicked equally with the good have the capacity called freedom. Let any one look within himself, and he will observe that it is so. Man has the power to will, because the Lord, from whom that capacity comes, continually gives the power; for, as was said above, the Lord dwells in every man in both of these capacities, and therefore in the capacity, that is, in the power, of being able to will. As to the capacity to understand, called rationality, this man does not have until his natural mind reaches maturity; until then it is like seed in unripe fruit, which cannot be opened in the soil and grow up into a shrub. Neither does this capacity exist in those mentioned above (n. 259).

267. (2) A bad man abuses these capacities to confirm evils and falsities, but a good man uses them to confirm goods and truths. From the intellectual capacity called rationality, and from the voluntary capacity called freedom, man derives the ability to confirm whatever he wishes; for the natural man is able to raise his understanding into higher light to any extent he desires; but one who is in evils and in falsities therefrom, raises it no higher than into the upper regions of his natural mind, and rarely as far as the border of the spiritual mind; for the reason that he is in the delights of the love of his natural mind, and when he raises the understanding above that mind, the delight of his love perishes; and if it is raised still higher, and sees truths which are opposed to the delights of his life or to the principles of his self-intelligence, he either falsifies those truths or passes them by and contemptuously leaves them behind, or retains them in the memory as means to serve his life's love, or the pride of his self-intelligence. That the natural man is able to confirm whatever he wishes is plainly evident from the multitude of heresies in the Christian world, each of which is confirmed by its adherents. Who does not know that evils and falsities of every kind can be confirmed? It is possible to confirm, and by the wicked it is confirmed within themselves, that there is no God, and that nature is everything and created herself; that religion is only a means for keeping simple minds in bondage; that human prudence does everything, and Divine providence nothing except sustaining the universe in the order in which it was created; also that murders, adulteries, thefts, frauds, and revenge are allowable, as held by Machiavelli and his followers. These and many like things the natural man is able to confirm, and even to fill volumes with the confirmations; and when such falsities are confirmed they appear in their delusive light, but truths in such obscurity as to be seen only as phantoms of the night. In a word, take what is most false and present it as a proposition, and ask an ingenious person to prove it, and he will do so to the complete extinction of the light of truth; but set aside his confirmations, return and view the proposition itself from your own rationality, and you will see its falsity in all its deformity. From all this it can be seen that man is able to abuse these two capacities, which he has from the Lord, to confirm evils and falsities of every kind. This no beast can do, because no beast enjoys these capacities. Consequently, a beast is born into all the order of its life, and into all the knowledge of its natural love, but man is not.

268. (3) Evils and falsities confirmed in man are permanent, and come to be of his love and life. Confirming evil and falsity is nothing else than putting away good and truth, and if persisted in, it is their rejection; for evil removes and rejects good, and falsity truth. For this reason confirming evil and falsity is a closing up of heaven, - for every good and truth flows in from the Lord through heaven, - and when heaven is closed, man is in hell, and in a society therein which a like evil prevails and a like falsity; from which hell he cannot afterwards be delivered. It has been granted me to speak with some who ages ago confirmed themselves in the falsities of their religion, and I saw that they remained in the same falsities, in the same way as they were in them in the world. The reason is, that all things in which a man confirms himself come to be of his love and life. They come to be of his love because they come to be of his will and understanding; and will and understanding constitute the life of every one; and when they come to be of man's life, they come to be not only of his whole mind but also of his whole body. From this it is evident that a man who has confirmed himself in evils and falsities is such from head to foot, and when he is wholly such, by no turning or twisting back can he be reduced to an opposite state, and thus withdrawn from hell. From all this, and from what precedes in this chapter, it can be seen what the origin of evil is.

269. (4) Such things as have come to be of the love, and consequently of the life, are engendered in offspring. It is known that man is born into evil, and that he derives it by inheritance from parents; though by some it is believed that he inherits it not from his parents, but through parents from Adam; this, however, is an error. He derives it from the father, from whom he has a soul that is clothed with a body in the mother. For the seed, which is from the father, is the first receptacle of life, but such a receptacle as it was with the father; for the seed is in the form of his love, and each one's love is, in things greatest and least, similar to itself; and there is in the seed a conatus to the human form, and by successive steps it goes forth into that form. From this it follows that evils called hereditary are from fathers, thus from grandfathers and great-grandfathers, successively transmitted to offspring. This may be learned also from observation, for as regards affections, there is a resemblance of races to their first progenitor, and a stronger resemblance in families, and a still stronger resemblance in households; and this resemblance is such that generations are distinguishable not only by the disposition, but even by the face. But of this ingeneration of the love of evil by parents in offspring more will be said in what follows, where the correspondence of the mind, that is, of the will and understanding, with the body and its members and organs will be fully treated of. Here these few things only are brought forward, that it may be known that evils are derived from parents successively, and that they increase through the accumulations of one parent after another, until man by birth is nothing but evil; also that the malignity of evil increases according to the degree in which the spiritual mind is closed up, for in this manner the natural mind also is closed above; finally, that there is no recovery from this in posterity except through their fleeing from evils as sins by the help of the Lord. In this and in no other way is the spiritual mind opened, and by means of such opening the natural mind is brought back into correspondent form.

270. (5) All evils and their falsities, both engendered and acquired, have their seat in the natural mind. Evils and their falsities have their seat in the natural mind, because that mind is, in form or image, a world; while the spiritual mind in its form or image is a heaven, and in heaven evil cannot be entertained. The spiritual mind, therefore, is not opened from birth, but is only in the capability of being opened. Moreover, the natural mind derives its form in part from substances of the natural world; but the spiritual mind from substances of the spiritual world only; and this mind is preserved in its integrity by the Lord, in order that man may be capable of becoming a man; for man is born an animal, but he becomes a man. The natural mind, with all its belongings, is coiled into gyres from right to left, but the spiritual mind into gyres from left to right; the two thus curving in directions contrary to each other - a proof that evil has its seat in the natural mind, and that of itself it acts against the spiritual mind. Moreover, the gyration from right to left is turned downward, thus towards hell, but the gyration from left to right tends upward, thus toward heaven. This was made evident to me by the fact that an evil spirit can gyrate his body only from right to left, not from left to right; while a good spirit can gyrate his body from right to left only with difficulty, but with ease from left to right. Gyration follows the flow of the interiors, which belong to the mind.

271. EVILS AND FALSITIES ARE IN COMPLETE OPPOSITION TO GOODS AND TRUTHS, BECAUSE EVILS AND FALSITIES ARE DIABOLICAL AND INFERNAL, WHILE GOODS AND TRUTHS ARE DIVINE AND HEAVENLY.

That evil and good are opposites, also the falsity of evil and the truth of good, every one acknowledges when he hears it. Still those who are in evil do not feel, and therefore do not perceive, otherwise than that evil is good; for evil gives enjoyment to their senses, especially sight and hearing, and from that gives enjoyment also to their thoughts, and thus their perceptions. While, therefore, the evil acknowledge that evil and good are opposites, still, when they are in evil, they declare from their enjoyment of it that evil is good, and good evil. For example:-One who abuses his freedom to think and to do what is evil calls that freedom, while its opposite, namely, to think the good which in itself is good, he calls bondage; when, in fact, the latter is to be truly free, and the former to be in bondage. He who loves adulteries calls it freedom to commit adultery, but not to be allowed to commit adultery he calls bondage; for in lasciviousness he has a sense of enjoyment, but of the contrary in chastity. He who is in the love of ruling from love of self feels in that love an enjoyment of life surpassing other enjoyments of every kind; consequently, everything belonging to that love he calls good, and everything contrary to it he declares to be evil; when yet the reverse is true. It is the same with every other evil. While every one, therefore, acknowledges that evil and good are opposites, those who are in evils cherish a reverse conception of such opposition, and only those who are in good have a right conception of it. No one so long as he is in evil can see good, but he who is in good can see evil. Evil is below as in a cave, good is above as on a mountain.

272. Now as many do not know what the nature of evil is, and that it is entirely opposite to good, and as this knowledge is important, the subject shall be considered in the following order:

(1) The natural mind that is in evils and in falsities therefrom is a form and image of hell.

(2) The natural mind that is a form and image of hell descends through three degrees.

(3) The three degrees of the natural mind that is a form and image of hell, are opposite to the three degrees of the spiritual mind which is a form and image of heaven.

(4) The natural mind that is a hell is in every respect opposed to the spiritual mind that is a heaven.

273. (1) The natural mind that is in evils and in falsities therefrom is a form and image of hell. The nature of the natural mind in man in its substantial form cannot here be described, that is, its nature in its own form woven out of the substances of both worlds, in the brains where that mind in its first principles, has its seat. The universal idea of that form will be given in what follows, where the correspondence of the mind and body is to be treated of. Here somewhat only shall be said of its form as regards the states and their changes, whereby perceptions, thoughts, intentions, volitions, and their belongings are manifested; for, as regards these states and changes, the natural mind that is in evils and their falsities is a form and image of hell. Such a form supposes a substantial form as a subject; for without a substantial form as a subject, changes of state are impossible, just as sight is impossible without an eye, or hearing without an ear. In regard, then, to the form or image wherein the natural mind images hell, that form or image is such that the reigning love with its lusts, which is the universal state of that mind, is like what the devil is in hell; and the thoughts of the false arising out of that reigning love are, as it were, the devil's crew. By "the devil" and by "his crew" nothing else is meant in the Word. Moreover, the case is similar, since in hell there is a love of ruling from love of self, a reigning love, called there the "devil;" and the affections of the false, with the thoughts arising out of that love, are called "his crew." It is the same in every society of hell, with differences resembling the differences of species in a genus. And the natural mind that is in evils and in falsities therefrom is in a similar form; consequently, a natural man who is of this character comes, after death, into a society of hell similar to himself, and then, in each and every particular, he acts in unison with it; for he thus enters into his own form, that is, into the states of his own mind. There is also another love, called "satan," subordinate to the former love that is called the devil; it is the love of possessing the goods of others by every evil device. Cunning villainies and subtleties are its crew. Those who are in this hell are generally called satans; those in the former, devils; and such of them as do not act in a clandestine way there do not disown their name. From this it is that the hells, as a whole, are called the Devil and Satan. The two hells are generically divided in accordance with these two loves, because all the heavens are divided into two kingdoms, the celestial and the spiritual, in accordance with two loves; and the devil - hell corresponds, by opposites, to the celestial kingdom, and the satan - hell corresponds, by opposites, to the spiritual kingdom. That the heavens are divided into two kingdoms, the celestial and the spiritual, may be seen in the work Heaven and Hell (n. 20-28). The reason why a natural mind of such a character is in form a hell, is that every spiritual form is like itself both in what is greatest and in what is least; therefore every angel is, in lesser form, a heaven, as is also shown in the work on Heaven and Hell (n. 51-58); from which it follows that every man or spirit who is a devil or a satan is, in lesser form, a hell.

274. (2) The natural mind that is a form or image of hell descends through three degrees It may be seen above (n. 222-229) that both in the greatest and in the least of all things there are degrees of two kinds, namely, degrees of height and degrees of breadth. This is also true of the natural mind in its greatest and its least parts. Degrees of height are what are now referred to. The natural mind, by its two capacities called rationality and freedom, is in such a state as to be capable of ascending through three degrees, or of descending through three degrees; it ascends by goods and truths, and descends by evils and falsities. When it ascends, the lower degrees which tend to hell are shut, and when it descends, the higher degrees which tend to heaven are shut; for the reason that they are in reaction. These three degrees, higher and lower, are neither open nor shut in man in earliest infancy, for he is then ignorant both of good and truth and of evil and falsity; but as he lets himself into one or the other, the degrees are opened and shut on the one side or the other. When they are opened towards hell, the reigning love, which is of the will, obtains the highest or inmost place; the thought of the false, which is of the understanding from that love, obtains the second or middle place; and the result of the love through the thought, or of the will through the understanding, obtains the lowest place. The same is true here as of degrees of height treated of above; they stand in order as end, cause, and effect, or as first end, middle end, and last end. The descent of these degrees is towards the body, consequently in the descent they wax grosser, and become material and corporeal. If truths from the Word are received in the second degree to form it, these truths are falsified by the first degree, which is the love of evil, and become servants and slaves. From this it can be seen what the truths of the church from the Word become with those who are in the love of evil, or whose natural mind is in form a hell, namely, that they are profaned because they serve the devil as means; for the love of evil reigning in the natural mind that is a hell, is the devil, as was said above.

275. (3) The three degrees of the natural mind that is a form and image of hell, are opposite to the three degrees of the spiritual mind which is a form and image of heaven. It has been shown above that there are three degrees of the mind, called natural, spiritual, and celestial, and that the human mind, made up of these degrees, looks towards heaven, and turns itself about in that direction. From this it can be seen that the natural mind, looking downwards and turning itself about towards hell, is made up in like manner of three degrees, and that each degree of it is opposite to a degree of that mind which is a heaven. That this is so has been made very clear to me by things seen in the spiritual world; namely, that there are three heavens, and these distinct according to three degrees of height; that there are three hells, and these also distinct according to three degrees of height or depth; that the hells are opposed to the heavens in each and every particular; also that the lowest hell is opposite to the highest heaven, and the middle hell to the middle heaven, and the uppermost hell to the lowest heaven. It is the same with the natural mind that is in the form of hell; for spiritual forms are like themselves in things greatest and least. The heavens and hells are thus opposite, because their loves are opposed. In the heavens, love to the Lord, and consequent love to the neighbor, constitute the inmost degree; in the hells, love of self and love of the world constitute the inmost degree. In the heavens, wisdom and intelligence, springing from their loves, constitute the middle degree; in the hells folly and insanity, springing from their loves and appearing like wisdom and intelligence, constitute the middle degree. In the heavens, the results from the two other degrees, either laid up in the memory as knowledges, or determined into actions in the body, constitute the lowest degree; in the hells, the results from the two other degrees, which have become either knowledges or acts, constitute the outermost degree. How the goods and truths of heaven are turned, in the hells, into evils and falsities, thus into what is opposite, may be seen from this experience: I heard that a certain Divine truth flowed down out of heaven into hell, and that in its descent by degrees it was converted on the way into what is false, until at the lowest hell, it became the exact opposite of that truth; from which it was manifest that the hells according to degrees are in opposition to the heavens in regard to all goods and truths, these becoming evils and falsities by influx into forms turned the reverse way; for all inflowing, it is well known, is perceived and felt according to recipient forms and their states. This conversion into the opposite was made further evident to me from this experience: it was granted me to see the hells as they are placed relatively to the heavens; and those who were there appeared inverted, the head downward and the feet upward; but it was said that they nevertheless appear to themselves to be upright on their feet; comparatively like the antipodes. By these evidences from experience, it can be seen that the three degrees of the natural mind, which is a hell in form and image, are opposite to the three degrees of the spiritual mind which is a heaven in form and image.

276. (4) The natural mind that is a hell is in complete opposition to the spiritual mind which is a heaven. When the loves are opposite all things of perception become opposites; for out of love, which makes the very life of man, everything else flows like streams from their source; the things not from that source separating in the natural mind from those which are. Whatever springs from man's reigning love is in the middle, and other things are at the sides. If these latter are truths of the church from the Word, they are transferred from the middle further away to the sides, and are finally exterminated; and then the man, that is, the natural mind, perceives evil as good, and sees falsity as truth; and conversely. This is why he believes perfidy to be wisdom, insanity to be intelligence, cunning to be prudence, and evil devices to be ingenuity; moreover, he makes nothing of Divine and heavenly things pertaining to the church and worship, while he regards bodily and worldly things as of the greatest worth. He thus inverts the state of his life, making what is of the head to be of the sole of the foot, and trampling upon it; and making what is of the sole of the foot to be of the head. Thus from being alive he becomes dead. One is said to be alive whose mind is a heaven, and one is said to be dead whose mind is a hell.

277. ALL THINGS OF THE THREE DEGREES OF THE NATURAL MIND ARE INCLUDED IN THE DEEDS THAT ARE DONE BY THE ACTS OF THE BODY.

By the knowledge of degrees, which is set forth in this Part, the following arcanum is disclosed: all things of the mind, that is, of the will and understanding of man, are in his acts or deeds, included therein very much as things visible and invisible are in a seed or fruit or egg. Acts or deeds by themselves appear outwardly as these do, but in their internals there are things innumerable, such as the concurring forces of the motor fibers of the whole body and all things of the mind that excite and determine these forces, all of which, as shown above, are of three degrees. And since all things of the mind are in these, so also are things of the will, that is, all the affections of man's love, which make the first degree; all things of the understanding, that is, all thoughts from his perception, which makes the second degree; and all things of the memory, that is, all ideas of the thought nearest to speech, taken from the memory, which compose the third degree. Out of these things determined into act, deeds come forth, in which, seen in external form, prior things are not visible although they are actually therein. That the outmost is the complex, containant, and base of things prior may be seen above (n. 209-216); and that degrees of height are in fullness in their outmost (n. 217-221).

278. The acts of the body when viewed by the eye, appear thus simple and uniform, as seeds, fruits, and eggs do, in external form, or as nuts and almonds in their shells, yet they contain in themselves all the prior things from which they exist, because every outmost is sheathed about and is thereby rendered distinct from things prior. So is each degree enveloped by a covering, and thereby separated from other degrees; consequently things of the first degree are not perceived by the second, nor those of the second by the third. For example: The love of the will, which is the first degree of the mind, is not perceived in the wisdom of the understanding, which is the second degree of the mind, except by a certain enjoyment in thinking of the matter. Again, the first degree, which is, as just said, the love of the will, is not perceived in the knowledge of the memory, which is the third degree, except by a certain pleasure in knowing and speaking. From all this it follows that every deed, or bodily act, includes all these things, although externally it appears simple, and as if it were a single thing.

279. This is corroborated by the following: The angels who are with man perceive separately the things that are from the mind in the act, the spiritual angels perceiving those things therein that are from the understanding, and the celestial angels those things therein that are from the will. This appears incredible, but it is true. It should be known, however, that the things of the mind pertaining to any subject that is under consideration, or before the mind, are in the middle, and the rest are round about these according to their affinities therewith. The angels declare that a man's character is perceived from a single deed, but in a likeness of his love, which varies according to its determinations into affections, and into thoughts therefrom. In a word, before the angels every act or deed of a spiritual man is like a palatable fruit, useful and beautiful, which when opened and eaten yields flavor, use, and delight. That the angels have such a perception of the acts and deeds of men may also be seen above (n. 220).

280. It is the same with man's speech. The angels recognize a man's love from his tone in speaking, his wisdom from his articulation, and his knowledge from the meaning of the words. They declare, moreover, that these three are in every word, because the word is a kind of resultant, involving tone, articulation, and meaning. It was told me by angels of the third heaven that from each successive word that a man speaks in discourse they perceive the general state of his disposition, and also some particular states. That in each single word of the Word there is something spiritual from the Divine wisdom, and something celestial from the Divine love; and that these are perceived by angels when the Word is devoutly read by man, has been abundantly shown in The Doctrine of the New Jerusalem Concerning the Sacred Scripture.

281. The conclusion is, that in the deeds of a man whose natural mind descends through three degrees into hell there are all his evils and his falsities of evil; and that in the deeds of a man whose natural mind ascends into heaven there are all his goods and truths; and that both are perceived by the angels from the mere speech and act of man. From this it is said in the Word that a man "shall be judged according to his deeds," and that he shall render an account of his words.

282. PART FOURTH.

THE LORD FROM ETERNITY, WHO IS JEHOVAH, CREATED THE UNIVERSE AND ALL THINGS THEREOF FROM HIMSELF, AND NOT FROM NOTHING.

It is known throughout the world, and acknowledged by every wise man from interior perception, that God, who is the Creator of the universe, is One; and it is known from the Word that God the Creator of the universe is called "Jehovah," which is from the verb to be, because He alone is. That the Lord from eternity is that Jehovah is shown by many statements from the Word in The Doctrine of the New Jerusalem Concerning the Lord. Jehovah is called the Lord from eternity, since Jehovah assumed a Human that He might save men from hell; He then commanded His disciples to call Him Lord. Therefore in the New Testament Jehovah is called "the Lord;" as can be seen from this:

Thou shalt love Jehovah thy God with all thy heart and with all thy soul (Deut. 5:5);

but in the New Testament:

Thou shalt love the Lord thy God with all thy heart and with all thy soul (Matt. 22:35).

It is the same in other passages in the Gospels, taken from the Old Testament.

283. Every one who thinks from clear reason sees that the universe was not created out of nothing, for he sees that not anything can be made out of nothing; since nothing is nothing, and to make anything out of nothing is a contradiction, and a contradiction is contrary to the light of truth, which is from Divine Wisdom; and whatever is not from Divine Wisdom is not from Divine Omnipotence. Every one who thinks from clear reason sees also that all things have been created out of a Substance that is Substance in itself for that is Esse itself, out of which every thing that is can take form; and since God alone is Substance in itself, and therefore Esse itself, it is evident that from this source alone is the formation of things. Many have seen this, because reason causes them to see it; and yet they have not dared to confirm it, fearing lest they might thereby be led to think that the created universe is God, because from God, or that nature is from itself, and consequently that the inmost of nature is what is called God. For this reason, although many have seen that the formation of all things is from God alone and out of his Esse, yet they have not dared to go beyond their first thought on the subject, lest their understanding should become entangled in a so-called Gordian knot, beyond the possibility of release. Such release would be impossible, because their thought of God, and of the creation of the universe by God, has been in accordance with time and space, which are properties of nature; and from nature no one can have any perception of God and of the creation of the universe; but every one whose understanding is in any interior light can have a perception of nature and of its creation out of God, because God is not in time and space. That the Divine is not in space may be seen above (n. 7-10); that the Divine apart from space fills all the spaces of the universe (n. 69-72); and that the Divine apart from time is in all time (n. 73-76). In what follows it will be seen that although God has created the universe and all things thereof out of Himself, yet there is nothing whatever in the created universe that is God; and other things besides, which will place this matter in its proper light.

284. Part First of this Work treated of God, that He is Divine Love and Divine Wisdom; that He is life, and that He is substance and form, which is the very and only Esse. Part Second treated of the spiritual sun and its world, and of the natural sun and its world, and of the creation of the universe with all things thereof from God by means of these two suns. Part Third treated of degrees in which are each and all things that have been created. Part Fourth will now treat of the creation of the universe from God. All these subjects are now explained, because the angels have lamented before the Lord, that when they look upon the world they see nothing but darkness, and among men no knowledge of God, of heaven, or of the creation of nature, for their wisdom to rest upon.

285. THE LORD FROM ETERNITY, THAT IS, JEHOVAH, COULD NOT HAVE CREATED THE UNIVERSE AND ALL THINGS THEREOF UNLESS HE WERE A MAN.

Those who have a corporeal natural idea of God as a Man, are wholly unable to comprehend how God as a Man could have created the universe and all things thereof; for they think within themselves, How can God as a Man wander all over the universe from space to space, and create? Or how can He, from His place, speak the word, and as soon as it is spoken, creation follow? When it is said that God is a Man, such ideas present themselves to those whose conception of the God-Man is like their conception of a man in the world, and who think of God from nature and its properties, which are time and space. But those whose conception of God-Man is not drawn from their conception of a man in the world, nor from nature and its space and time, clearly perceive that unless God were a man the universe could not have been created. Bring your thought into the angelic idea of God as being a Man, putting away, as much as you can, the idea of space, and you will come near in thought to the truth. In fact, some of the learned have a perception of spirits and angels as not in space, because they have a perception of the spiritual as apart from space. For the spiritual is like thought, which although it is in man, man is nevertheless able by means of it to be present as it were elsewhere, in any place however remote. Such is the state of spirits and angels, who are men even as regards their bodies. In whatever place their thought is, there they appear, because in the spiritual world spaces and distances are appearances, and make one with the thought that is from their affection. From all this it can be seen that God, who appears as a sun far above the spiritual world, and to whom there can belong no appearance of space, is not to be thought of from space. And it can then be comprehended that He created the universe out of Himself, and not out of nothing; also that His Human Body cannot be thought great or small, that is, of any one stature, because this also pertains to space; consequently that in things first and last, and in things greatest and least, He is the same; and still further, that the Human is the inmost in every created thing, though apart from space. That the Divine is the same in things greatest and least may be seen above (n. 77-82); and that the Divine apart from space fills all spaces (n. 69-72). And because the Divine is not in space, it is not continuous [nec est continuum], as the inmost of nature is.

286. That God unless He were a Man could not have created the universe and all things thereof, may be clearly apprehended by any intelligent person from this, that he cannot deny that in God there is Love and Wisdom, mercy and clemency, and also goodness itself and truth itself, inasmuch as these are from God. And because he cannot deny this, neither can he deny that God is a Man; for abstractly from man not one of these is possible; for man is their subject, and to separate them from their subject is to say that they are not. Think of wisdom, and place it outside of man - is it anything? Can you conceive of it as something ethereal, or as something flaming? You cannot; unless perchance you conceive of it as being within these; and if within these, it must be wisdom in a form such as man has; it must be wholly in the form of man, not one thing can be lacking if wisdom is to be in that form. In a word, the form of wisdom is man; and because man is the form of wisdom, he is also the form of love, mercy, clemency, good and truth, because these make one with wisdom. That love and wisdom are not possible except in a form, see above (n. 50-53).

287. That love and wisdom are man is further evident from the fact that the angels of heaven are men in beauty in the measure in which they are in love and its wisdom from the Lord. The same is evident from what is said of Adam in the Word, that he was created into the likeness and into the image of God (Gen. 1:26), because into the form of love and wisdom. Every man on earth is born into the human form as regards his body, for the reason that his spirit, which is also called his soul, is a man; and this is a man because it is receptive of love and wisdom from the Lord; and so far as these are received by the spirit or soul of man, so far it becomes a man after the death of the material body which it had drawn about it; and so far as these are not received it becomes a monster, which derives something of manhood from the ability to receive.

288. Because God is a Man, the whole angelic heaven in the aggregate resembles a single man, and is divided into regions and provinces according to the members, viscera, and organs of man. Thus there are societies of heaven which constitute the province of all things of the brain, of all things of the facial organs, and of all things of the viscera of the body; and these provinces are distinct from each other, just as those organs are in man; moreover, the angels know in what province of Man they are. The whole heaven is in this image, because God is a Man. God is also heaven, because the angels, who constitute heaven, are recipients of love and wisdom from the Lord, and recipients are images. That heaven is in the form of all things of man is shown in the Arcana Coelestia, at the end of various chapters.

289. All this makes evident how empty are the ideas of those who think of God as something else than a Man, and of the Divine attributes as not being in God as a Man, since these separated from man are mere figments of reason. That God is very Man, from whom every man is a man according to his reception of love and wisdom, may be seen above (n. 11-13). This truth is here corroborated on account of what follows, that the creation of the universe by God, because He is a Man, may be perceived.

290. THE LORD FROM ETERNITY, THAT IS, JEHOVAH, BROUGHT FORTH FROM HIMSELF THE SUN OF THE SPIRITUAL WORLD, AND FROM THAT CREATED THE UNIVERSE AND ALL THINGS THEREOF.

The sun of the spiritual world was treated of in Part Second of this work, and the following propositions were there established:-Divine Love and Divine Wisdom appear in the spiritual world as a sun (n. 83-88). Spiritual heat and spiritual light go forth from that sun (n. 89-92). That sun is not God, but is a Proceeding from the Divine Love and Divine Wisdom of God-Man; so also are the heat and light from that sun (n. 93-98). The sun of the spiritual world is at a middle altitude, and appears far off from the angels like the sun of the natural world from men (n. 103-107). In the spiritual world the east is where the Lord appears as a sun, and from that the other quarters are determined (n. 119-123, 125-128). Angels turn their faces constantly to the Lord as a sum (n. 129-134, 135-139). The Lord created the universe and all things thereof by means of the sun, which is the first proceeding of Divine Love and Divine Wisdom (n. 151-156). The sun of the natural world is mere fire, and nature, which derives its origin from that sun, is consequently dead; and the sun of the natural world was created in order that the work of creation might completed and finished (n. 157-162). Without a double sun, one living and the other dead, no creation is possible (n. 163-166).

291. This also, among other things, is shown in Part Second:-that the spiritual sun is not the Lord, but is a Proceeding from His Divine Love and His Divine Wisdom. It is called a proceeding, because the sun was brought forth out of Divine Love and Divine Wisdom which are in themselves substance and form, and it is by means of this that the Divine proceeds. But as human reason is such as to be unwilling to yield assent unless it sees a thing from its cause, and therefore has some perception of how it is, - thus in the present case, how the sun of the spiritual world, which is not the Lord, but a proceeding from Him, was brought forth - something shall be said on this subject. In regard to this matter I have conversed much with the angels. They said that they have a clear perception of it in their own spiritual light, but that they cannot easily present it to man, in his natural light, owing to the difference between the two kinds of light and the consequent difference of thought. The matter, however, may be likened, they said, to the sphere of affections and of thoughts therefrom which encompasses each angel, whereby his presence is made evident to others near and far. But that encompassing sphere, they said, is not the angel himself; it is from each and everything of his body, wherefrom substances are constantly flowing out like a stream, and what flows out surrounds him; also that these substances, contiguous to his body, as they are constantly moved by his life's two fountains of motion, the heart and the lungs, arouse the same activities in the atmospheres, and thereby produce a perception as of his presence with others; therefore that it is not a separate sphere of affections and of thoughts therefrom that goes forth and is continuous from him, although it is so called, since the affections are mere states of the mind's forms in the angel. They said, moreover, that there is such a sphere about every angel, because there is one about the Lord, and that the sphere about the Lord is in like manner from Him, and that that sphere is their sun, that is, the sun of the spiritual world.

292. A perception has often been granted me of such a sphere around each angel and spirit, and also a general sphere around many in a society. I have also been permitted to see it under various appearances, in heaven sometimes appearing like a thin flame, in hell like gross fire, also sometimes in heaven like a thin and shining white cloud, and in hell like a thick and black cloud. It has also been granted me to perceive these spheres as various kinds of odors and stenches. By these experiences I was convinced that a sphere, consisting of substances set free and separated from- their bodies, encompasses every one in heaven and every one in hell.

293. It was also perceived that a sphere flows forth, not only from angels and spirits but also from each and all things that appear in the spiritual world, - from trees and from their fruits, from shrubs and from their flowers, from herbs, and from grasses, even from the soils and from their very particles. From which it was patent that both in the case of things living and things dead this is a universal law, That each thing is encompassed by something like that which is within it, and that this is continually exhaled from it. It is known, from the observation of many learned men, that it is the same in the natural world - that is, that there is a wave of effluvia constantly flowing forth out of man, also out of every animal, likewise out of tree, fruit, shrub, flower, and even out of metal and stone. This the natural world derives from the spiritual, and the spiritual world from the Divine.

294. Because those things that constitute the sun of the spiritual world are from the Lord, but are not the Lord, they are not life in itself, but are devoid of life in itself; just as those things that flow forth from angel or man, and constitute spheres around him are not the angel or the man, but are from him, and devoid of his life. These spheres make one with the angel or man no otherwise than that they are concordant; and this they are because taken from the forms of their bodies, which in them were forms of their life. This is an arcanum which angels, with their spiritual ideas, are able to see in thought and also express in speech, but men with their natural ideas are not; because a thousand spiritual ideas make one natural idea, and one natural idea cannot be resolved by man into any spiritual idea, much less into so many. The reason is that these ideas differ according to degrees of height, which were treated of in Part Third.

295. That there is such a difference between the thoughts of angels and the thoughts of men was made known to me by this experience: The angels were asked to think spiritually on some subject, and afterwards to tell me what they had thought. This they did; but when they wished to tell me they could not, and said that these things could not be expressed in words. It was the same with their spiritual language and their spiritual writing; there was not a word of spiritual language that was like any word of natural language; nor was there anything of spiritual writing like natural writing, except the letters, each of which contained an entire meaning. But what is wonderful, they said that they seemed to themselves to think, speak, and write in the spiritual state in the same manner that man does in the natural state, when yet there is no similarity. From this it was plain that the natural and the spiritual differ according to degrees of height, and that they communicate with each other only by correspondences.

296. THERE ARE IN THE LORD THREE THINGS THAT ARE THE LORD, THE DIVINE OF LOVE, THE DIVINE OF WISDOM, AND THE DIVINE OF USE; AND THESE THREE ARE PRESENTED IN APPEARANCE OUTSIDE OF THE SUN OF THE SPIRITUAL WORLD, THE DIVINE OF LOVE BY HEAT, THE DIVINE OF WISDOM BY LIGHT AND THE DIVINE OF USE BY THE ATMOSPHERE WHICH IS THEIR CONTAINANT.

That heat and light go forth out of the sun of the spiritual world, heat out of the Lord's Divine Love, and light out of His Divine Wisdom, may be seen above (n. 89-92, 99-102, 156-150). Now it will be shown that the third which goes forth out of that sun is the atmosphere, which is the containant of heat and light, and that this goes forth out of the Lord's Divine which is called Use.

297. Any one who thinks with any enlightenment can see that love has use for an end and intends it, and brings it forth by means of wisdom; for love can bring forth no use of itself, but only by wisdom as a medium. What, in fact, is love unless there be something loved? That something is use; and because use is that which is loved, and is brought forth by means of wisdom, it follows that use is the containant of wisdom and love. That these three, love, wisdom and use follow in order according to degrees of height, and that the outmost degree is the complex, containant, and base of the prior degrees has been shown (n. 209-216, and elsewhere). From all this it can be seen that these three, the Divine of Love, the Divine of Wisdom, and the Divine of Use, are in the Lord, and are the Lord in essence.

298. That man, as regards both his exteriors and his interiors, is a form of all uses, and that all the uses in the created universe correspond to those uses in him, will be fully shown in what follows; it need only be mentioned here, that it may be known that God as a Man is the form itself of all uses, from which form all uses in the created universe derive their origin, thus that the created universe, viewed as to uses, is an image of Him. Those things are called uses which from God-Man, that is, from the Lord, are by creation in order; but those things which are from what is man's own are not called uses; since what is man's own is hell, and whatever is therefrom is contrary to order.

299. Now since these three, love, wisdom, and use, are in the Lord, and are the Lord; and since the Lord is everywhere, for He is omnipresent; and since the Lord cannot make Himself present, such as He is in Himself and such as He is in His own sun, to any angel or man, He therefore presents Himself by means of such things as can be received, presenting Himself, as to love by heat, as to wisdom by light, and as to use by an atmosphere. The Lord presents Himself as to use by an atmosphere, because an atmosphere is a containant of heat and light, as use is the containant of love and wisdom. For light and heat going forth from the Divine Sun cannot go forth in nothing, that is, in vacuum, but must go forth in a containant which is a subject. This containant we call an atmosphere; and this encompasses the sun, receiving the sun in its bosom, and bearing it to heaven where angels are, and then to the world where men are, thus making the Lord's presence everywhere manifest.

300. That there are atmospheres in the angelic world, as well as in the natural world, has been shown above (n. 173-178, 179-183). It was there declared that the atmospheres of the spiritual world are spiritual, and the atmospheres of the natural world are natural. It can now be seen, from the origin of the spiritual atmosphere most closely encompassing the spiritual sun, that everything belonging to it is in its essence such as the sun is in its essence. The angels, by means of their spiritual ideas, which are apart from space, elucidate this truth as follows: There is only one substance from which all things are, and the sun of the spiritual world is that substance; and since the Divine is not in space, and is the same in things greatest and least, this is also true of that sun which is the first going forth of God-Man; furthermore, this one only substance, which is the sun, going forth by means of atmospheres according to continuous degrees or degrees of breadth, and at the same time according to discrete degrees or degrees of height presents the varieties of all things in the created universe. The angels declared that these things are totally incomprehensible, unless spaces be removed from the ideas; and if not removed, appearances must needs induce fallacies. But so long as the thought is held that God is the very Esse from which all things are, fallacies cannot enter.

301. It is evident, moreover, from angelic ideas, which are apart from space, that in the created universe nothing lives except God-Man, that is, the Lord, neither is anything moved except by life from Him, nor has being except through the sun from Him; so that it is a truth, that in God we live, and move, and have our being.

302. THE ATMOSPHERES, OF WHICH THERE ARE THREE BOTH IN THE SPIRITUAL AND IN THE NATURAL WORLD, IN THEIR OUTMOSTS CLOSE INTO SUBSTANCES AND MATTERS SUCH AS ARE IN LANDS.

It has been shown in Part Third (n. 173-176), that there are three atmospheres both in the spiritual and in the natural world, which are distinct from each other according to degrees of height, and which, in their progress toward lower things, decrease [in activity] according to degrees of breadth. And since atmospheres in their progress toward lower things decrease [in activity], it follows that they constantly become more compressed and inert, and finally, in outmosts, become so compressed and inert as to be no longer atmospheres, but substances at rest, and in the natural world, fixed like those in the lands that are called matters. As such is the origin of substances and matters, it follows, first, that these substances and matters also are of three degrees; secondly, that they are held together in mutual connection by encompassing atmospheres; thirdly, that they are fitted for the production of all uses in their forms.

303. That such substances or matters as are in earths, were brought forth by the sun through its atmospheres any one will readily acknowledge who reflects that there are continual mediations from the First to outmosts, and that nothing can take form except from what is prior to itself, and so finally from the First. The First is the sun of the spiritual world, and the First of that sun is God-Man, or the Lord. Now as atmospheres are those prior things, whereby the spiritual sun manifests itself in outmosts, and as these prior things continually decrease in activity and expansion down to the outmosts, it follows that when their activity and expansion come to an end in outmosts they become substances, and matters such as are in lands, which retain within them, from the atmospheres out of which they originated, an effort and conatus to bring forth uses. Those who do not evolve the creation of the universe and all things thereof by continuous mediations from the First [Being], can but hold hypotheses, disjoined and divorced from their causes, which, when surveyed by a mind with an interior perception of things, do not appear like a house, but like heaps of rubbish.

304. From this universal origin of all things in the created universe, every particular thereof has a similar order; in that these also go forth from their first to outmosts which are relatively in a state of rest, that they may terminate and become permanent. Thus in the human body fibers proceed from their first forms until at last they become tendons; also fibers with vessels proceed from their first forms until they become cartilages and bones; upon these they may rest and become permanent. Because of such a progression of fibers and vessels in man from firsts to outmosts, there is a similar progression of their states, which are sensations, thoughts, and affections. These, also, from their firsts, where they are in light, proceed through to outmosts, where they are in shade; or from their firsts, where they are in heat, to outmosts where they are not in heat. With such a progression of these there is also a like progression of love and of all things thereof, and of wisdom and all things thereof. In a word, such is the progression of all things in the created universe. This is the same as was shown above (n. 222-229), that there are degrees of both kinds in the greatest and least of all created things. There are degrees of both kinds even in the least things of all, because the spiritual sun is the sole substance from which all things are (according to the spiritual ideas of the angels, n. 300).

305. IN THE SUBSTANCES AND MATTERS OF WHICH LANDS ARE FORMED THERE IS NOTHING OF THE DIVINE IN ITSELF, BUT STILL THEY ARE FROM THE DIVINE IN ITSELF.

From the origin of lands (treated of in the preceding chapter), it can be seen, that in their substances and matters there is nothing of the Divine in itself, but that they are devoid of all-that is Divine in itself. For they are, as was said, the endings and closings of the atmospheres, whose heat has died away into cold, whose light into darkness, and whose activity into inertness. Nevertheless, by continuation from the substance of the spiritual sun, they have brought with them what there was in that substance from the Divine, which (as said above, n. 291-298), was the sphere encompassing God-Man, or the Lord. From that sphere, by continuation from the sun through the atmospheres as mediums have arisen the substances and matters of which the lands are formed.

306. The origin of lands from the spiritual sun through the atmospheres, as mediums, can no otherwise be described by expressions flowing out of natural ideas, but may by expressions flowing out of spiritual ideas, because these are apart from space, and for this reason, they do not fall into any expressions of natural language. That spiritual thoughts, speech, and writings differ so entirely from natural thoughts, speech, and writings, that they have nothing in common, and have communication only by correspondences, may be seen above (n. 295). It may suffice, therefore, if the origin of lands be perceived in some measure naturally.

307. ALL USES, WHICH ARE ENDS OF CREATION ARE IN FORMS, WHICH FORMS THEY TAKE FROM SUBSTANCES AND MATTERS SUCH AS ARE IN LANDS.

All things treated of hitherto, as the sun, atmospheres, and lands, are only means to ends. The ends of creation are those things that are produced by the Lord as a sun, through the atmospheres, out of lands; and these ends are called uses. In their whole extent these are all things of the vegetable kingdom, all things of the animal kingdom, and finally the human race, and the angelic heaven which is from it. These are called uses, because they are recipients of Divine Love and Divine Wisdom also because they have regard to God the Creator from whom they are, and thereby conjoin Him to His great work; by which conjunction it comes that, as they spring forth from Him, so do they have unceasing existence from Him. They are said to have regard to God the Creator from whom they are, and to conjoin Him to His great work, but this is to speak according to appearance. It is meant that God the Creator causes them to have regard and to conjoin themselves to Him as it were of themselves; but how they have regard and thereby conjoin will be declared in what follows. Something has been said before on these subjects in their place, as that Divine Love and Divine Wisdom must necessarily have being and form in other things created by themselves (n. 37-51); that all things in the created universe are recipients of Divine Love and Divine Wisdom (n. 55-60); that the uses of all created things ascend by degrees to man, and through man to God the Creator from whom they are (n. 65-68).

308. Who does not see clearly that uses are the ends of creation, when he considers that from God the Creator nothing can have form, and therefore nothing can be created, except use; and that to be use, it must be for the sake of others; and that use for the sake of self is also for the sake of others, since a use for the sake of self looks to one's being in a state to be of use to others? Whoso considers this is also able to see, that use which is use cannot spring from man, but must be in man from that Being from whom everything that comes forth is use, that is, from the Lord.

309. But as the forms of uses are here treated of, the subject shall be set forth in the following order:

(1) In lands there is a conatus to produce uses in forms, that is, forms of uses.

(2) In all forms of uses there is a kind of image of the creation of the universe.

(3) In all forms of uses there is a kind of image of man.

(4) In all forms of uses there is a kind of image of the Infinite and the Eternal.

310. (1) In lands there is a conatus to produce uses in forms, that is, forms of uses. That there is this conatus in lands, is evident from their source, since the substances and matters of which lands consist are endings and closings of atmospheres which proceed as uses from the spiritual sun (as may be seen above, n. 305, 306). And because the substances and matters of which lands consist are from that source, and their aggregations are held in connection by the pressure of the surrounding atmospheres, it follows that they have from that a perpetual conatus to bring forth forms of uses. The very quality that makes them capable of bringing forth they derive from their source, as being the outmosts of atmospheres, with which they are constantly in accord. Such a conatus and quality are said to be in lands, but it is meant that they are present in the substances and matters of which lands consist, whether these are in the lands or in the atmospheres as exhalations from the lands. That atmospheres are full of such things is well known. That there is such a conatus and such quality in the substances and matters of lands is plain from the fact that seeds of all kinds, opened by means of heat even to their inmost core, are impregnated by the most subtle substances (which can have no other than a spiritual origin), and through this they have power to conjoin themselves to use, from which comes their prolific principle. Then through conjunction with matters from a natural origin they are able to produce forms of uses, and thereafter to deliver them as from a womb, that they may come forth into light, and thus sprout up and grow. This conatus is afterwards continuous from the lands through the root even to outmosts, and from outmosts to firsts, wherein use itself is in its origin. Thus uses pass into forms; and forms, in their progression from firsts to outmosts and from outmosts to firsts, derive from use (which is like a soul) that each and every thing of the form is of some use. Use is said to be like a soul, since its form is like a body. It also follows that there is a conatus more interior, that is, the conatus to produce uses for the animal kingdom through vegetable growths, since by these animals of every kind are nourished. It further follows that in all these there is an inmost conatus, the conatus to perform use to the human race. From all this these things follow: (1) that there are outmosts, and in outmosts are all prior things simultaneously in their order, according to what has been frequently explained above; (2) that as there are degrees of both kinds in the greatest and least of all things (as was shown above, n. 222-229), so there are likewise in this conatus; (3) that as all uses are brought forth by the Lord out of outmosts, so in outmosts there must be a conatus to uses.

311. Still none of these are living conatus, for they are the conatus of life's outmost forces; within which forces there exists, from the life out of which they spring, a striving to return at last to their origin through the means afforded. In outmosts, atmospheres become such forces; and by these forces, substances and matters, such as are in the lands, are molded into forms and held together in forms both within and without. But the subject is too large to allow a more extended explanation here.

312. The first production from these earthy matters, while they were still new and in their simple state, was production of seed; the first conatus therein could not be any other.

313. (2) In all forms of uses there is a kind of image of creation. Forms of uses are of a threefold kind; forms of uses of the mineral kingdom, forms of uses of the vegetable kingdom, and forms of uses of the animal kingdom. The forms of uses of the mineral kingdom cannot be described, because they are not visible to the eye. The first forms are the substances and matters of which the lands consist, in their minutest divisions; the second forms are aggregates of these, and are of infinite variety; the third forms come from plants that have fallen to dust, and from animal remains, and from the continual evaporations and exhalations from these, which are added to lands and make their soil. These forms of the mineral kingdom in three degrees represent creation in an image in this, that, made active by the sun through the atmospheres and their heat and light, they bring forth uses in forms, which uses were creative ends. This image of creation lies deeply hidden within their conatus (of which see above, n. 310).

314. In the forms of uses of the vegetable kingdom an image of creation appears in this, that from their firsts they proceed to their outmosts, and from outmosts to firsts. Their firsts are seeds, their outmosts are stalks clothed with bark; and by means of the bark which is the outmost of the stalk, they tend to seeds which, as was said, are their firsts. The stalks clothed with layers of bark represent the globe clothed with lands, out of which come the creation and formation of all uses. That vegetation is effected through the outer and inner barks and coatings, by a climbing up, by means of the coverings of the roots (which are continued around the stalks and branches), into the beginnings of the fruit, and in like manner through the fruits into the seeds, is known to many. An image of creation is displayed in forms of uses in the progress of the formation of uses from firsts to outmosts, and from outmosts to firsts; also in this, that in the whole progression there lies the end of producing fruit and seeds, which are uses. From what has been said above it is plain, that the progression of the creation of the universe was from its First (which is the Lord encircled by the sun) to outmosts which are lands, and from these through uses to its First, that is, the Lord; also that the ends of the whole creation were uses.

315. It should be known that to this image of creation the heat, light, and atmospheres of the natural world contribute nothing whatever. It is only the heat, light, and atmospheres of the sun of the spiritual world that do this, bringing that image with them, and clothing it with the forms of uses of the vegetable kingdom. The heat, light, and atmospheres of the natural world simply open the seeds, keep their products in a state of expansion, and clothe them with the matters that give them fixedness. And this is done not by any forces from their own sun (which viewed in themselves are null), but by forces from the spiritual sun, by which the natural forces are unceasingly impelled to these services. Natural forces contribute nothing whatever towards forming this image of creation, for the image of creation is spiritual. But that this image may be manifest and perform use in the natural world, and may stand fixed and be permanent, it must be materialized, that is, filled in with the matters of that world.

316. In the forms of uses of the animal kingdom there is a similar image of creation, in that the animal body, which is the outmost thereof, is formed by a seed deposited in a womb or an ovum, and this body, when mature, brings forth new seed. This progression is similar to the progression of the forms of uses of the vegetable kingdom: seeds are the beginnings; the womb or the ovum is like the ground; the state before birth is like the state of the seed in the ground while it takes root; the state after birth until the animal becomes prolific is like the growth of a tree until it reaches its state of fruit-bearing. From this parallelism it is plain that there is a likeness of creation in the forms of animals as well as in the forms of plants, in that there is a progression from firsts to outmosts, and from outmosts to firsts. A like image of creation exists in every single thing there is in man; for there is a like progression of love through wisdom into uses, consequently a like progression of the will through the understanding into acts, and of charity through faith into deeds. Will and understanding, also charity and faith, are the firsts as their source; acts and deeds are the outmosts; from these, by means of the enjoyments of uses, a return is made to their firsts, which, as was said, are the will and understanding, or charity and faith. That the return is effected by means of the enjoyments of uses is very evident from the enjoyments felt in those acts and deeds which are from any love, in that they flow back to the first of the love from which they spring and that thereby conjunction is effected. The enjoyments of acts and deeds are what are called the enjoyments of uses. A like progression from firsts to outmosts, and from outmosts to firsts, is exhibited in the forms most purely organic of affections and thoughts in man. In his brains there are those star-like forms called the cineritious substances; out of these go forth fibers through the medullary substance by the neck into the body; passing through to the outmosts of the body, and from outmosts returning to their firsts. This return of fibers to their firsts is made through the blood vessels. There is a like progression of all affections and thoughts, which are changes and variations of state of those forms or substances, for the fibers issuing out of those forms or substances are comparatively like the atmospheres from the spiritual sun, which are containants of heat and light; while bodily acts are like the things produced from the lands by means of atmospheres, the enjoyments of their uses returning to the source from which they sprang. But that the progression of these is such, and that within this progression there is an image of creation, can hardly be comprehended fully by the understanding, both because thousands and myriads of forces operating in act appear as one, and because the enjoyments of uses do not appear as ideas in the thought, but only affect without distinct perception. On this subject see what has been declared and explained above, as follows: The uses of all created things ascend by degrees of height to man, and through man to God the Creator from whom they are (n. 65-68). The end of creation takes form in outmosts, which end is that all things may return to the Creator and that there may be conjunction (n. 167-172). But these things will appear in still clearer light in the following Part, where the correspondence of the will and understanding with the heart and lungs will be treated of.