317. (3) In all forms of uses there is a kind of image of man. This has been shown above (n. 61-64). That all uses, from firsts to outmosts and from outmosts to firsts, have relation to all parts of man and have correspondence with them, consequently that man is, in a kind of image, a universe, and conversely that the universe viewed as to uses is in image a man, will be seen in the following chapter.

318. (4) In all forms of uses there is a kind of image of the Infinite and the Eternal. The image of the Infinite in these forms is plain from their conatus and power to fill the spaces of the whole world, and even of many worlds, to infinity. For a single seed produces a tree, shrub, or plant, which fills its own space; and each tree, shrub, or plant produces seeds, in some cases thousands of them, which, when sown and grown up, fill their own spaces; and if from each seed of these there should proceed as many more, reproduced again and again, in the course of years the whole world would be filled; and if the production were still continued many worlds would be filled; and this to infinity. Estimate a thousand seeds from one, and multiply the thousand by a thousand ten times, twenty times, even to a hundred times, and you will see. There is a like image of the Eternal in these forms; seeds are propagated from year to year, and the propagations never cease; they have not ceased from the creation of the world till now, and will not cease to eternity. These two are standing proofs and attesting signs that all things of the universe have been created by an Infinite and Eternal God. Beside these images of the Infinite and Eternal, there is another image of the Infinite and Eternal in varieties, in that there can never be a substance, state, or thing in the created universe the same as or identical with any other, neither in atmospheres, nor in lands, nor in the forms arising out of these. Thus not in any of the things which fill the universe can any thing the same be produced to eternity. This is plainly to be seen in the variety of the faces of human beings; no one face can be found throughout the world which is the same as another, nor can there be to all eternity, consequently not one mind, for the face is the type of the mind.

319. ALL THINGS OF THE CREATED UNIVERSE, VIEWED IN REFERENCE TO USES REPRESENT MAN IN AN IMAGE, AND THIS TESTIFIES THAT GOD IS A MAN

By the ancients man was called a microcosm, from his representing the macrocosm, that is, the universe in its whole complex; but it is not known at the present day why man was so called by the ancients, for no more of the universe or macrocosm is manifest in him than that he derives nourishment and bodily life from its animal and vegetable kingdoms, and that he is kept in a living condition by its heat, sees by its light, and hears and breathes by its atmospheres. Yet these things do not make man a microcosm, as the universe with all things thereof is a macrocosm. The ancients called man a microcosm, or little universe, from truth which they derived from the knowledge of correspondences, in which the most ancient people were, and from their communication with angels of heaven; for angels of heaven know from the things which they see about them that all things of the universe, viewed as to uses, represent man as an image.

320. But the truth that man is a microcosm, or little universe, because the created universe, viewed as to uses is, in image, a man, cannot come into the thought and from that into the knowledge of any one on earth from the idea of the universe as it is viewed in the spiritual world; and therefore it can be corroborated only by an angel, who is in the spiritual world, or by some one to whom it has been granted to be in that world, and to see things which are there. As this has been granted to me, I am able, from what I have seen there, to disclose this arcanum.

321. It should be known that the spiritual world is in external appearance, wholly like the natural world. Lands, mountains, hills, valleys, plains, fields, lakes, rivers, springs of water are to be seen there, as in the natural world; thus all things belonging to the mineral kingdom. Paradises, gardens, groves, woods, and in them trees and shrubs of all kinds bearing fruit and seeds; also plants, flowers, herbs, and grasses are to be seen there; thus all things pertaining to the vegetable kingdom. There are also to be seen there, beasts, birds, and fishes of every kind; thus all things pertaining to the animal kingdom. Man there is an angel or spirit. This is premised that it may be known that the universe of the spiritual world is wholly like the universe of the natural world, with this difference only, that things in the spiritual world are not fixed and settled like those in the natural world, because in the spiritual world nothing is natural but every thing is spiritual.

322. That the universe of that world represents man in an image can be clearly seen from this, that all things just mentioned (n. 321) appear to the life, and take form about the angel, and about the angelic societies, as if they were produced or created by them; they are about them permanently, and do not pass away. That they are as if they were produced or created by them is seen by their no longer appearing when the angel goes away, or when the society passes to another place; also when other angels come in place of these the appearance of all things about them is changed - in the paradises the trees and fruits are changed, in the flower gardens the flowers and seeds, in the fields the herbs and grasses, also the kinds of animals and birds are changed. Such things take form and are changed in this manner, because all these things take form according to the affections and consequent thoughts of the angels, for they are correspondences. And because things that correspond make one with that to which they correspond they are an image representative of it. The image itself is not seen when these things are viewed in their forms, it is seen only when they are viewed in respect to uses. It has been granted me to perceive that angels, when their eyes were opened by the Lord, and they saw these things from the correspondence of uses, recognized and saw themselves therein.

323. Inasmuch as these things which have existence about the angels, corresponding to their affections and thoughts, represent a universe, in that there are lands, plants, and animals, and these constitute an image representative of the angel, it is evident why the ancients called man a microcosm.

324. That this is so has been abundantly confirmed in the Arcana Coelestia, also in the work Heaven and Hell, and occasionally in the preceding pages where correspondence is treated of. It has been there shown also that nothing is to be found in the created universe which has not a correspondence with something in man, not only with his affections and their thoughts, but also with his bodily organs and viscera; not with these however as substances, but as uses. From this it is that in the Word, where the church and the man of the church are treated of, such frequent mention is made of trees, such as "olives," "vines," and "cedars;" of "gardens," "groves" and "woods;" and of the "beasts of the earth," "birds of the air," and "fish of the sea." They are there mentioned because they correspond, and by correspondence make one, as was said above; consequently, when such things are read in the Word by man, these objects are not perceived by angels, but the church or the men of the church in respect to their states are perceived instead.

325. Since all things of the universe have relation in an image to man, the wisdom and intelligence of Adam are described by the "garden of Eden," wherein were all kinds of trees, also rivers, precious stones, and gold, and animals to which he gave names; by all of which are meant such things as were in Adam, and constitute that which is called man. Nearly the same things are said of Ashur, by whom the church in respect to intelligence is signified (Ezek. 31:3-9); and of Tyre, by which the church in respect to knowledges of good and truth is signified (Ezek. 28:12, 13).

326. From all this it can be seen that all things in the universe, viewed from uses, have relation in an image to man, and that this testifies that God is a man. For such things as have been mentioned above take form about the angelic man, not from the angels, but from the Lord through the angels. For they take their form from the influx of the Lord's Divine Love and Divine Wisdom into the angel, who is a recipient, and before whose eyes all this is brought forth like the creation of a universe. From this they know there that God is a Man, and that the created universe, viewed in its uses, is an image of God.

327. ALL THINGS CREATED BY THE LORD ARE USE; THEY ARE USES IN THE ORDER, DEGREE, AND RESPECT IN WHICH THEY HAVE RELATION TO MAN, AND THROUGH MAN TO THE LORD, FROM WHOM [THEY ARE].

In respect to this it has been shown above: That from God the Creator nothing can take form except uses (n. 308); that the uses of all created things ascend by degrees from outmost things to man, and through man to God the Creator, from whom they are (n. 65-68); that the end of creation takes form in outmosts, which end is, that all things may return to God the Creator, and that there may be conjunction (n. 167-172); that things are uses so far as they have regard to the Creator (n. 307); that the Divine must necessarily have being and form in other things created by itself (n. 47-51); that all things of the universe are recipients according to uses, and this according to degrees (n. 58); that the universe, viewed from uses, is an image of God (n. 59); and many other things. From all which this- truth is plain, that all things created by the Lord are uses, and that they are uses in that order, degree, and respect in which they have relation to man, and through man to the Lord from whom [they are]. It remains now that some things should be said in detail respecting uses.

328. By man, to whom uses have relation, is meant not alone an individual but an assembly of men, also a society smaller or larger, as a commonwealth, kingdom, or empire, or that largest society, the whole world, for each of these is a man. Likewise in the heavens, the whole angelic heaven is as one man before the Lord, and equally every society of heaven; from this it is that every angel is a man. That this is so may be seen in the work Heaven and Hell (n. 68-103). This makes clear what is meant by man in what follows.

329. The end of the creation of the universe clearly shows what use is. The end of the creation of the universe is the existence of an angelic heaven; and as the angelic heaven is the end, man also or the human race is the end, since heaven is from that. From which it follows that all created things are mediate ends, and that these are uses in that order, degree, and respect in which they have relation to man, and through man to the Lord.

330. Inasmuch as the end of creation is an angelic heaven out of the human race, and thus the human race itself, all other created things are mediate ends, and these, as having relation to man, with a view to his conjunction with the Lord, refer themselves to these three things in him, his body, his rational, and his spiritual. For man cannot be conjoined to the Lord unless he be spiritual, nor can he be spiritual unless he be rational, nor can he be rational unless his body is in a sound state. These three are like a house; the body like the foundation, the rational like the superstructure, the spiritual like those things which are in the house, and conjunction with the Lord like dwelling in it. From this can be seen in what order, degree, and respect uses (which are the mediate ends of creation) have relation to man, namely, (1) for sustaining his body, (2) for perfecting his rational, (3) for receiving what is spiritual from the Lord.

331. Uses for sustaining the body relate to its nourishment, its clothing, its habitation, its recreation and enjoyment, its protection and the preservation of its state. The uses created for the nourishment of the body are all things of the vegetable kingdom suitable for food and drink, as fruits, grapes, grain, pulse, and herbs; in the animal kingdom all things which are eaten, as oxen, cows, calves, deer, sheep, kids, goats, lambs, and the milk they yield; also fowls and fish of many kinds. The uses created for the clothing of the body are many other products of these two kingdoms; in like manner, the uses for habitation, also for recreation, enjoyment, protection, and preservation of state. These are not mentioned because they are well known, and their mere enumeration would fill pages. There are many things, to be sure, which are not used by man; but what is superfluous does not do away with the use, but ensures its continuance. Misuse of uses is also possible, but misuse does not do away with use, even as falsification of truth does not do away with truth except with those who falsify it.

332. Uses for perfecting the rational are all things that give instruction about the subjects above mentioned, and are called sciences and branches of study, pertaining to natural, economical, civil and moral affairs, which are learned either from parents and teachers, or from books, or from interaction with others, or by reflection on these subjects by oneself. These things perfect the rational so far as they are uses in a higher degree, and they are permanent as far as they are applied to life. Space forbids the enumeration of these uses, by reason both of their multitude and of their varied relation to the common good.

333. Uses for receiving the spiritual from the Lord, are all things that belong to religion and to worship therefrom; thus all things that teach the acknowledgment and knowledge of God and the knowledge and acknowledgment of good and truth and thus eternal life, which are acquired in the same way as other learning, from parents, teachers, discourses, and books, and especially by applying to life what is so learned; and in the Christian world, by doctrines and discourses from the Word, and through the Word from the Lord. These uses in their full extent may be described under the same heads as the uses of the body, as nourishment, clothing, habitation, recreation and enjoyment, and preservation of state, if only they are applied to the soul; as nutrition to goods of love, clothing to truths of wisdom, habitation to heaven, recreation and enjoyment to felicity of life and heavenly joy, protection to safety from infesting evils, and preservation of state to eternal life. All these things are given by the Lord according to the acknowledgment that all bodily things are also from the Lord, and that a man is only as a servant and house-steward appointed over the goods of his Lord.

334. That such things have been given to man to use and enjoy, and that they are free gifts, is clearly evident from the state of angels in the heavens, who have, like men on earth, a body, a rational, and a spiritual. They are nourished freely, for food is given them daily; they are clothed freely, for garments are given them; their dwellings are free, for houses are given them; nor have they any care about all these things; and so far as they are rational-spiritual do they have enjoyment, protection, and preservation of state. The difference is that angels see that these things, - because created according to the state of their love and wisdom, - are from the Lord (as was shown in the preceding chapter, n. 322); but men do not see this, because their harvest returns yearly, and is not in accord with the state of their love and wisdom, but in accord with the care bestowed by them.

335. These things are called uses, because through man they have relation to the Lord; nevertheless, they must not be said to be uses from man for the Lord's sake, but from the Lord for man's sake, inasmuch as in the Lord all uses are infinitely one, but in man there are no uses except from the Lord; for man cannot do good from himself, but only from the Lord, and good is what is called use. The essence of spiritual love is doing good to others, not for the sake of self but for the sake of others; infinitely more is this the essence of Divine Love. It is like the love of parents for their children, in that parents do good to their children from love, not for their own sake but for their children's sake. This is especially manifest in a mothers love for her offspring. Because the Lord is to be adored, worshiped and glorified, He is supposed to love adoration, worship, and glory for His own sake; but He loves these for man's sake, because by means of them man comes into a state in which the Divine can flow in and be perceived; since by means of them man puts away that which is his own, which hinders influx and reception, for what is man's own, which is self-love, hardens the heart and shuts it up. This is removed by man's acknowledging that from himself comes nothing but evil and from the Lord nothing but good; from this acknowledgment there is a softening of the heart and humiliation, out of which flow forth adoration and worship. From all this it follows, that the use which the Lord performs for Himself through man is that Man may be able to do good from love, and since this is the Lord's love, its reception is the enjoyment of His love. Therefore, let no one believe that the Lord is with those who merely worship Him, He is with those who do His commandments, thus who perform uses; with such He has His abode, but not with the former. (See what was said above on this subject, n. 47-49.)

336. EVIL USES WERE NOT CREATED BY THE LORD, BUT ORIGINATED TOGETHER WITH HELL.

All good things that take form in act are called uses; and all evil things that take form in act are also called uses, but evil uses, while the former are called good uses. Now, since all good things are from the Lord and all evil things from hell, it follows that none but good uses were created by the Lord, and that evil uses arose out of hell. By the uses specially treated of in this chapter are meant all those things which are to be seen upon the earth, as animals of every kind and plants of every kind. Such things of both kingdoms as are useful to man are from the Lord, but those which are harmful to man are from hell. By uses from the Lord are likewise meant all things that perfect the rational of man, and cause him to receive the spiritual from the Lord; but by evil uses are meant all things that destroy the rational, and make man unable to become spiritual. Those things that are harmful to man are called uses because they are of use to the evil in doing evil, and also are serviceable in absorbing malignities and thus also as remedies. "Use" is employed in both senses, as love is when we speak of good love and evil love; moreover, everything that love does it calls use.

337. That good uses are from the Lord, and evil uses from hell, will be shown in the following order.

(1) What is meant by evil uses on the earth.

(2) All things that are evil uses are in hell, and all things that are good uses are in heaven.

(3) There is unceasing influx from the spiritual world into the natural world.

(4) Those things that are evil uses are effected by the operation of influx from hell, wherever there are such things as correspond thereto.

(5) This is done by the lowest spiritual separated from what is above it.

(6) There are two forms into which the operation by influx takes place, the vegetable and the animal.

(7) Both these forms receive the ability to propagate their kind and the means of propagation.

338. (1) What is meant by evil uses on the earth. By evil uses on earth are meant all noxious things in both the animal and vegetable kingdom, also in the mineral kingdom. It is needless to enumerate all the noxious things in these kingdoms, for to do so would merely heap up names, and doing this without indicating the noxious effect that each kind produces would not contribute to the object which this work has in view. For the sake of information a few examples will suffice:-In the animal kingdom there are poisonous serpents, scorpions, crocodiles, great snakes, horned owls, screech owls, mice, locusts, frogs, spiders; also flies, drones, moths, lice, mites; in a word, creatures that destroy grasses, leaves, fruits, seed, food, and drink, and are harmful to beast and man. In the vegetable kingdom there are all hurtful, virulent, and poisonous herbs, with leguminous plants and shrubs of like character; and in the mineral kingdom all poisonous earths. From these few examples it can be seen what is meant by evil uses on earth; for evil uses are all things that are opposite to good uses (of which, in the preceding paragraph, n. 336).

339. (2) All things that are evil uses are in hell, and all things that are good uses are in heaven. Before it can be seen that all evil uses that take form on earth are not from the Lord but from hell, something must be premised concerning heaven and hell, without a knowledge of which evil uses as well as good may be attributed to the Lord, and it may be believed that they are together from creation; or they may be attributed to nature, and their origin to the sun of nature. From these two errors man cannot be delivered, unless he knows that nothing whatever takes form in the natural world that does not derive its cause and therefore its origin from the spiritual world, and that good is from the Lord, and evil from the devil, that is, from hell. By the spiritual world is meant both heaven and hell. In heaven are to be seen all those things that are good uses (of which in a preceding article, n. 336). In hell are to be seen all those that are evil uses (see just above, n. 338, where they are enumerated). These are wild creatures of every kind, as serpents, scorpions, great snakes, crocodiles, tigers, wolves, foxes, swine, owls of different kinds, bats, rats, and mice, frogs, locusts, spiders, and noxious insects of many kinds; also hemlocks and aconites, and all kinds of poisons, both of herbs and of earths; in a word, everything hurtful and deadly to man. Such things appear in the hells to the life precisely like those on and in the earth. They are said to appear there; yet they are not there as on earth, for they are mere correspondences of lusts that swarm out of their evil loves, and present themselves in such forms before others. Because there are such things in the hells, these abound in foul smells, cadaverous, stercoraceous, urinous, and putrid, wherein the diabolical spirits there take delight, as animals do in rank stenches. From this it can be seen that like things in the natural world did not derive their origin from the Lord, and were not created from the beginning, neither did they spring from nature through her sun, but are from hell. That they are not from nature through her sun is plain, for the spiritual inflows into the natural, and not the reverse. And that they are not from the Lord is plain, because hell is not from Him, therefore nothing in hell corresponding to the evils of its inhabitants is from Him.

340. (3) There is unceasing influx out of the spiritual world into the natural world. He who does not know that there is a spiritual world, or that it is distinct from the natural world, as what is prior is distinct from what is subsequent, or as cause from the thing caused, can have no knowledge of this influx. This is the reason why those who have written on the origin of plants and animals could not do otherwise than ascribe that origin to nature; or if to God, then in the sense that God had implanted in nature from the beginning a power to produce such things, - not knowing that no power has been implanted in nature, since nature, in herself, is dead, and contributes no more to the production of these things than a tool does, for instance, to the work of a mechanic, the tool acting only as it is continually moved. It is the spiritual, deriving its origin from the sun where the Lord is, and proceeding to the outmosts of nature, that produces the forms of plants and animals, exhibiting the marvels that exist in both, and filling the forms with matters from the earth, that they may become fixed and enduring. But because it is now known that there is a spiritual world, and that the spiritual is from the spiritual sun, in which the Lord is and which is from the Lord, and that the spiritual is what impels nature to act, as what is living impels what is dead, also that like things exist in the spiritual world as in the natural world, it can now be seen that plants and animals have had their existence only from the Lord though that world, and through that world they have perpetual existence. Thus there is unceasing influx from the spiritual world into the natural. That this is so will be abundantly corroborated in the next chapter. Noxious things are produced on earth through influx from hell, by the same law of permission whereby evils themselves from hell flow into men. This law will be set forth in the Angelic Wisdom Concerning the Divine Providence.

341. (4) Those things that are evil uses are effected by the operation of influx from hell, wherever there are such things as correspond thereto. The things that correspond to evil uses, that is, to hurtful plants and noxious animals, are cadaverous, putrid, excrementitious, stercoraceous, rancid, and urinous matters; consequently, in places where these are, such herbs and such animalcules spring forth as are mentioned above; and in the torrid zone, like things of larger size, as serpents, basilisks, crocodiles, scorpions, rats, and so forth. Every one knows that swamps, stagnant ponds, dung, fetid bogs, are full of such things; also that noxious insects fill the atmosphere in clouds, and noxious vermin walk the earth in armies, and consume its herbs to the very roots. I once observed in my garden, that in the space of a half yard, nearly all the dust was turned into minute insects, for when it was stirred with a stick, they rose in clouds. That cadaverous and putrid matters are in accord with these noxious and useless little things, and that the two are homogeneous, is evident from mere observation; and it is still more clearly seen from the cause, which is, that like stenches and fumes exist in the hells, where such little things are likewise to be seen. Those hells are therefore named accordingly; some are called cadaverous, some stercoraceous, some urinous, and so on. But all these hells are covered over, that those vapors may not escape from them. For when they are opened a very little, which happens when novitiate devils enter, they excite vomiting and cause headache, and such as are also poisonous induce fainting. The very dust there is also of the same nature, wherefore it is there called damned dust. From this it is evident that there are such noxious insects wherever there are such stenches, because the two correspond.

342. It now becomes a matter of inquiry whether such things spring from eggs conveyed to the spot by means of air, or rain, or water oozing through the soil, or whether they spring from the damp and stenches themselves. That these noxious animalcules and insects mentioned above are hatched from eggs which have been carried to the spot, or which have lain hidden everywhere in the ground since creation, is opposed to all observation. For worms spring forth in minute seeds, in the kernels of nuts, in wood, in stones, and even from leaves, and upon plants and in plants there are lice and grubs which are accordant with them. Of flying insects, too, there are such as appear in houses, fields, and woods, which arise in like manner in summer, with no oviform matters sufficient to account for them; also such as devour meadows and lawns, and in some hot localities fill and infest the air; besides those that swim and fly unseen in filthy waters, wines becoming sour, and pestilential air. These facts of observation support those who say that the odors, effluvia, and exhalations emitted from plants, earths, and ponds, are what give the initiative to such things. That when they have come forth, they are afterwards propagated either by eggs or offshoots, does not disprove their immediate generation; since every living creature, along with its minute viscera, receives organs of generation and means of propagation (see below, n. 347). In agreement with these phenomena is the fact heretofore unknown that there are like things also in the hells.

343. That the hells mentioned above have not only communication but conjunction with such things in the earths may be concluded from this, that the hells are not distant from men, but are about them, yea, are within those who are evil; thus they are contiguous to the earth; for man, in regard to his affections and lusts, and consequent thoughts, and in regard to his actions springing from these, which are good or evil uses, is in the midst either of angels of heaven or of spirits of hell; and as such things as are on the earth are also in the heavens and hells, it follows that influx therefrom directly produces such things when the conditions are favorable. All things, in fact, that appear in the spiritual world, whether in heaven or in hell, are correspondences of affections or lusts, for they take form there in accordance with these; consequently when affections or lusts, which in themselves are spiritual, meet with homogeneous or corresponding things in the earths, there are present both the spiritual that furnishes a soul, and the material that furnishes a body. Moreover, within everything spiritual there is a conatus to clothe itself with a body. The hells are about men, and therefore contiguous to the earth, because the spiritual world is not in space, but is where there is a corresponding affection.

344. I heard two presidents of the English Royal Society, Sir Hans Sloane and Martin Folkes, conversing together in the spiritual world about the existence of seeds and eggs, and about productions from them in the earths. The former ascribed them to nature, and contended that nature was endowed from creation with a power and force to produce such effects by means of the sun's heat. The other maintained that this force is in nature unceasingly from God the Creator. To settle the discussion, a beautiful bird appeared to Sir Hans Sloane, and he was asked to examine it to see whether it differed in the smallest particle from a similar bird on earth. He held it in his hand, examined it, and declared that there was no difference. He knew indeed that it was nothing but an affection of some angel represented outside of the angel as a bird, and that it would vanish or cease with its affection. And this came to pass. By this experience Sir Hans Sloane was convinced that nature contributes nothing whatever to the production of plants and animals, that they are produced solely by what flows into the natural world out of the spiritual world. If that bird, he said, were to be infilled, in its minutest parts, with corresponding matters from the earth, and thus fixed, it would be a lasting bird, like the birds on the earth; and that it is the same with such things as are from hell. To this he added that had he known what he now knew of the spiritual world, he would have ascribed to nature no more than this, that it serves the spiritual, which is from God, in fixing the things which flow in unceasingly into nature.

345. (5) This is effected by the lowest spiritual separated from what is above it. It was shown in Part Third that the spiritual flows down from its sun even to the outmosts of nature through three degrees, which are called the celestial, the spiritual, and the natural; that these three degrees are in man from creation, consequently from birth; that they are opened according to man's life; that if the celestial degree which is the highest and inmost is opened, man becomes celestial; if the spiritual degree which is the middle is opened, he becomes spiritual; but if only the natural degree which is the lowest and outermost is opened, he becomes natural; that if man becomes natural only, he loves only corporeal and worldly things; and that so far as he loves these, so far he does not love celestial and spiritual things, and does not look to God, and so far he becomes evil. From all this it is evident that the lowest spiritual, which is called the spiritual-natural, can be separated from its higher degrees, and is separated in such men as hell consists of. This lowest spiritual can separate itself from its higher parts, and look to hell, in men only; it cannot be so separated in beasts, or in soils. From which it follows that these evil uses mentioned above are effected on the earth by this lowest spiritual separated from what is above it, such as it is in those who are in hell. That the noxious things on the earth have their origin in man, thus from hell, may be shown by the state of the land of Canaan, as described in the Word; in that when the children of Israel lived according to the commandments, the earth yielded its increase, likewise the flocks and herds; but when they lived contrary to the commandments the ground was barren, and as it is said, accursed; instead of harvests it yielded thorns and briars, the flocks and herds miscarried, and wild beasts broke in. The same may be inferred from the locusts, frogs, and lice in Egypt.

346. (6) There are two forms into which the operation by influx takes place, the vegetable and the animal form. That there are only two universal forms produced out of the earth is known from the two kingdoms of nature, called the animal and the vegetable kingdoms, also that all the subjects of either kingdom possess many things in common. Thus the subjects of the animal kingdom have organs of sense and organs of motion and members and viscera that are actuated by brains, hearts, and lungs. So the subjects of the vegetable kingdom send down a root into the ground, and bring forth stem, branches, leaves, flowers, fruits, and seeds. Both the animal and the vegetable kingdoms, as regards the production of their forms, derive their origin from spiritual influx and operation out of the sun of heaven where the Lord is, and not from the influx and operation of nature out of her sun; from this they derive nothing except their fixation, as was said above. All animals, great and small, derive their origin from the spiritual in the outmost degree, which is called the natural; man alone from all three degrees, called the celestial, spiritual, and natural. As each degree of height or discrete degree decreases from its perfection to its imperfection, as light to shade, by continuity, so do animals; there are therefore perfect, less perfect, and imperfect animals. The perfect animals are elephants, camels, horses, mules, oxen, sheep, goats, and others which are of the herd or the flock; the less perfect are birds; and the imperfect are fish and shell-fish; these, as being the lowest of that degree, are as it were in shade, while the former are in light. Yet animals, since they live only from the lowest spiritual degree, which is called the natural, can look nowhere else than towards the earth and to food there, and to their own kind for the sake of propagation; the soul of all these is natural affection and appetite. The subjects of the vegetable kingdom comprise, in like manner, the perfect, less perfect, and imperfect; the perfect are fruit trees, the less perfect are vines and shrubs, and the imperfect are grasses. But plants derive from the spiritual out of which they spring that they are uses, while animals derive from the spiritual out of which they spring that they are affections and appetites, as was shown above.

347. (7) Each of these forms receives with its existence the means of propagation. In all products of the earth, which pertain, as was said above, either to the vegetable or to the animal kingdom, there is a kind of image of creation, and a kind of image of man, and also a kind of image of the infinite and the eternal; this was shown above (n. 313-318); also that the image of the infinite and the eternal is clearly manifest in the capacity of all these for infinite and eternal propagation. They all, therefore, receive means of propagation; the subjects of the animal kingdom through seed, in the egg or in the womb or by spawning; and the subjects of the vegetable kingdom through seeds in the ground. From which it can be seen that although the more imperfect and the noxious animals and plants originate through immediate influx out of hell, yet afterwards they are propagated mediately by seeds, eggs, or grafts; consequently, the one position does not annul the other.

348. That all uses, both good and evil, are from a spiritual origin, thus from the sun where the Lord is, may be illustrated by this experience. I have heard that goods and truths have been sent down through the heavens by the Lord to the hells, and that these same, received by degrees to the lowest deep, were there turned into evils and falsities, which are the opposite of the goods and truths sent down. This took place because recipient subjects turn all things that inflow into such things as are in agreement with their own forms, just as the white light of the sun is turned into ugly colors or into black in those objects whose substances are interiorly of such a form as to suffocate and extinguish the light, and as stagnant ponds, dung-hills, and dead bodies turn the heat of the sun into stenches. From all this it can be seen that even evil uses are from the spiritual sun, but that good uses are changed in hell into evil uses. It is evident, therefore, that the Lord has not created and does not create any except good uses, but that hell produces evil uses.

349. THE VISIBLE THINGS IN THE CREATED UNIVERSE BEAR WITNESS THAT NATURE HAS PRODUCED AND DOES PRODUCE NOTHING, BUT THAT THE DIVINE OUT OF ITSELF, AND THROUGH THE SPIRITUAL WORLD, HAS PRODUCED AND DOES PRODUCE ALL THINGS.

Speaking from appearances, most men say that the sun by heat and light produces whatever is to be seen in plains, fields, gardens, and forests; also that the sun by its heat hatches worms from eggs, and makes prolific the beasts of the earth and the fowls of the air; and that it even gives life to man. Those who speak from appearances only may speak in this way without ascribing these things to nature, because they are not thinking about the matter; as there are those who speak of the sun as rising and setting, and causing days and years, and being now at this or that altitude; such persons speak from appearances, and in doing so, do not ascribe such effects to the sun, because they are not thinking of the sun's fixity or the earth's revolution. But those who confirm themselves in the idea that the sun produces the things that appear upon the earth by means of its heat and light, end by ascribing all things to nature, even the creation of the universe, and become naturalists and, at last, atheists. These may continue to say that God created nature and endowed her with the power of producing such things, but this they say from fear of losing their good name; and by God the Creator they still mean nature, and some mean the innermost of nature, and then the Divine things taught by the church they regard as of no account.

350. There are some who are excusable for ascribing certain visible things to nature, for two reasons. First, because they have had no knowledge of the sun of heaven, where the Lord is, or of influx therefrom, or of the spiritual world and its state, or even of its presence with man, and therefore had no other idea than that the spiritual is a purer natural; consequently, that angels are in the ether or in the stars; and that the devil is either man's evil or if an actual existence, that he is in the air or the abyss; also that the souls of men, after death, are either in the interior of the earth, or in an undetermined somewhere till the day of judgment; and other like things deduced by fancy out of ignorance of the spiritual world and its sun.

Secondly, they are excusable, because they are unable to see how the Divine could produce everything that appears on the earth, where there are not only good things but also evil things; and they are afraid to confirm themselves in such an idea, lest they ascribe the evil things also to God, and form a material conception of God, and make God and nature one, and thus confound the two.

For these two reasons those are excusable who have believed that nature produces the visible world by a power implanted in her by creation. But those who have made themselves atheists by confirmations in favor of nature are not excusable, because they might have confirmed themselves in favor of the Divine. Ignorance indeed excuses, but does not remove, falsity - which has been confirmed, for such falsity coheres with evil, thus with hell. Consequently, those same persons who have confirmed themselves in favor of nature to such an extent as to separate the Divine from nature, regard nothing as sin, because all sin is against the Divine, and this they have separated, and thus have rejected it; and those who in spirit regard nothing as sin, after death when they become spirits, since they are in bonds to hell, rush into wickednesses which are in accord with the lusts to which they have given rein.

351. Those who believe in a Divine operation in all the details of nature, are able by very many things they see in nature to confirm themselves in favor of the Divine, as fully as others confirm themselves in favor of nature, yea, more fully. For those who confirm themselves in favor of the Divine give attention to the wonders which are displayed in the production both of plants and animals. In the production of plants, how out of a little seed cast into the ground there goes forth a root, and by means of the root a stem, and branches, leaves, flowers, and fruits in succession, even to new seeds; just as if the seed knew the order of succession, or the process by which it is to renew itself. Can any reasonable person think that the sun, which is mere fire, has this knowledge, or that it is able to empower its heat and light to effect these results, or is able to fashion these wonderful things in plants, and to contemplate use? Any man of elevated reason who sees and weighs these things, cannot think otherwise than that they come from Him who has infinite reason, that is, from God. Those who acknowledge the Divine also see and think this, but those who do not acknowledge the Divine do not see or think this because they do not wish to; thus they sink their rational into the sensual, which draws all its ideas from the lumen which is proper to the bodily senses and which confirms their illusions, saying, Do you not see the sun effecting these things by its heat and light? What is a thing that you do not see? Is it anything?

Those who confirm themselves in favor of the Divine give attention to the wonders which are displayed in the production of animals; to mention here only, in reference to eggs, how the chick in its seed or beginning lies hidden therein, with everything requisite till it is hatched, also with everything pertaining to its subsequent development, until it becomes a bird or winged thing of the same form as its parent. And if one observes the living form, it is such as to fill any one with astonishment who thinks deeply, seeing that in the minutest as in the largest living creatures, even in the invisible, as in the visible, there are the organs of sense, namely, sight, hearing, smell, taste, and touch; and organs of motion which are muscles, for they fly and walk; also viscera surrounding the heart and lungs, which are set in action by brains. That even the commonest insects enjoy such organisms is shown in their anatomy as described by some writers, and especially by Swammerdam, in his Biblia Naturae. Those who ascribe everything to nature, see all these things, but they merely perceive that they exist, and say that nature produces them. They say this because they have turned their minds away from thinking about the Divine; and those who have done this are unable, when they see the wonderful things in nature, to think rationally, still less spiritually; but they think sensually and materially; and then they think in nature from nature, and not above nature, just as those do who are in hell. They differ from beasts only in having the power to think rationally, that is, in being able to understand, and therefore to think otherwise, if they choose.

352. Those who have averted themselves from thinking about the Divine when observing the wonderful things in nature, and who thereby become sensual, do not reflect that the sight of the eye is so gross as to see many little insects as an obscure speck, when yet each one of these is organized to feel and to move, and is accordingly furnished with fibers and vessels, also with a minute heart, pulmonary tubes, viscera, and brains; also that these organs are woven out of the purest substances in nature, their tissues corresponding to that somewhat of life by which their minutest parts are separately moved. When the sight of the eye is so gross that many such creatures, with innumerable particulars in each, appear to it as an obscure speck, and yet those who are sensual think and judge by that sight, it is clear how dulled their minds are, and therefore what thick darkness they are in concerning spiritual things.

353. Any one who chooses may confirm himself in favor of the Divine from things seen in nature, and whoever thinks about God in reference to life does so confirm himself; as when he observes the birds of the air, how each species knows its food and where to find it, recognizes its kind by sound and sight, and which among other kinds are its friends and which its enemies; how also they mate, have knowledge of the sexual relation, skillfully build nests, lay eggs therein, sit upon these, know the period of incubation, and this having elapsed, bring forth their young, love them most tenderly, cherish them under their wings, bring them food and feed them, until they can do for themselves, perform the same offices, and bring forth a family to perpetuate their kind. Any one who is willing to reflect on the Divine influx through the spiritual world into the natural can see such influx in these things, and if he will, can say from his heart, Such knowledges cannot flow into these creatures out of the sun through its rays of light, for the sun, from which nature derives its origin and essence, is mere fire, consequently its rays of light are wholly dead; and thus he may conclude that such things are from the influx of Divine Wisdom into the outmosts of nature.

354. Any one may confirm himself in favor of the Divine from things visible in nature, when he sees larvae, from the delight of some impulse, desiring and longing to change their terrestrial state to a certain likeness of the heavenly state, and for this purpose creeping into corners, and putting themselves as it were into a womb in order to be born again, and there becoming chrysalises, aurelias, caterpillars, nymphs, and at length butterflies; and having undergone this metamorphosis, and each after its kind been decked with beautiful wings, they ascend into the air as into their heaven, and there disport themselves joyfully, form marriage unions, lay eggs, and provide for themselves a posterity, nourished meanwhile with pleasant and sweet food from flowers. Who that confirms himself in favor of the Divine from the visible things in nature can help seeing a kind of image of man's earthly state in these as larvae, and in them as butterflies an image of the heavenly state? Those who confirm themselves in favor of nature see the same things, but because in heart they have rejected the heavenly state of man they call them merely natural instincts.

355. Any one may confirm himself in favor of the Divine from things seen in nature by giving attention to what is known about bees: that they know how to collect wax and suck honey from herbs and flowers, and to build cells like little houses, and set them in the form of a city, with streets through which to come in and go out; that they scent at long distances the flowers and herbs from which they collect wax for their houses and honey for food, and laden with these fly back in a direct line to their hive; thus providing themselves with food and habitation for the coming winter, as if they had foresight and knowledge of it. They also set over them a mistress as queen, out of whom a posterity may be propagated; and for her they build a sort of a palace over themselves with guards around it; and when her time of bringing forth is at hand, she goes attended by her guards from cell to cell, and lays her eggs, which the crowd of followers smear over to protect them from the air, from which a new progeny springs forth for them. When this progeny becomes mature enough to do the same, it is driven from the hive. The expelled swarm first collects, and then in a close body, to preserve its integrity, flies away in quest of a home for itself. Moreover, in the autumn the useless drones are led out and are deprived of their wings to prevent their returning and consuming the food for which they have not labored; not to mention other particulars. From all this it can be seen that bees, because of their use to the human race, have from influx from the spiritual world, a form of government similar to that among men on earth, and even like that of angels in heaven. Can any man of unimpaired reason fail to see that these doings of the bees are not from the natural world? What has that sun, from which nature springs, in common with a government that vies with and resembles the government of heaven? From these things and others very similar to them in the brute creation, the confessor and worshiper of nature confirms himself in favor of nature, while the confessor and worshiper of God confirms himself from the same things in favor of the Divine; for the spiritual man sees in them spiritual things and the natural man natural things, thus each according to his character. As for myself, such things have been proofs to me of an influx of the spiritual into the natural, that is, of the spiritual world into the natural world, thus of an influx from the Lord's Divine Wisdom. Consider, moreover, whether you can think analytically concerning any form of government, or any civil law, or moral virtue, or spiritual truth, unless the Divine out of His wisdom flows in through the spiritual world ? For myself, I could not and cannot. For having now observed that influx perceptibly and sensibly for about nineteen years continually, I speak as an eye-witness.

356. Can anything natural regard use as an end and dispose uses into series and forms? No one can do this unless he be wise; and no one but God, whose wisdom is infinite, can so give order and form to the universe. Who else or what else is able to foresee and provide all things needful for the food and clothing of man, - food from the fruits of earth and from animals, and clothing from the same? How marvelous that so insignificant a creature as the silk-worm should clothe in silk and splendidly adorn both women and men, from queens and kings to maidservants and menservants, and that insignificant insects like the bees should supply wax for the candles by which temples and palaces are made brilliant. These and many other things are manifest proofs that the Lord from Himself by means of the spiritual world, brings about everything that comes into existence in nature.

357. To this must be added that those who have confirmed themselves in favor of nature, from the visible things of the world, until they have become atheists, have been seen by me in the spiritual world; and in the spiritual light their understanding appeared open below, but closed above, because in thought they had looked downward toward the earth, and not upward toward heaven. Above their sensual, which is the bottom of the understanding, appeared something like a veil; which in some flashed with hellish fire, in some was black like soot, and in some livid like a corpse. Therefore let every one beware of confirmations in favor of nature; let him confirm himself in favor of the Divine; there is no lack of material.

358. PART FIFTH.

TWO RECEPTACLES AND ABODES FOR HIMSELF, CALLED WILL AND UNDERSTANDING, HAVE BEEN CREATED AND FORMED BY THE LORD IN MAN; THE WILL FOR HIS DIVINE LOVE, AND THE UNDERSTANDING FOR HIS DIVINE WISDOM.

The Divine Love and Divine Wisdom of God the Creator, who is the Lord from eternity, and also the creation of the universe, have been treated of; something shall now be said of the creation of man. We read (in Gen. 1:26) that man was created "in the image of God, after His likeness." By "image of God" is there meant the Divine Wisdom, and by "likeness" of God the Divine Love; since wisdom is nothing but an image of love, for in wisdom love presents itself to be seen and recognized, and because it is seen and recognized in wisdom, wisdom is an image of it. Moreover love is the esse of life, and wisdom is the existere of life therefrom. In angels the likeness and image of God clearly appear, since love from within shines forth in their faces, and wisdom in their beauty, and their beauty is a form of their love. I have seen and know.

359. Man cannot be an image of God, after His likeness, unless God is in him and is his life from the inmost. That God is in man and, from the inmost, is his life, follows from what has been shown above (n. 4-6), that God alone is life, and that men and angels are recipients of life from Him. Moreover, that God is in man and that He makes His abode with him, is known from the Word; for which reason it is customary for preachers to declare that men ought to prepare themselves to receive God, that He may enter into them, and be in their hearts, that they may be His dwelling-place. The devout man says the same in his prayers, and some speak more openly respecting the Holy Spirit, which they believe to be in them when they are in holy zeal, and from that zeal they think, speak, and preach. That the Holy Spirit is the Lord, and not a God who is a person by Himself, has been shown in The Doctrine of the New Jerusalem Concerning the Lord (n. 51-53). For the Lord declares:

In that day ye shall know that ye are in Me, and I in you (John 14:20; so also in chap. 15:4, 5; and chap. 17:23).

360. Now because the Lord is Divine Love and Divine Wisdom, and these two essentially are Himself, it is necessary, in order that He may abide in man and give life to man, that He should create and form in man receptacles and abodes for Himself; the one for love and the other for wisdom. These receptacles and abodes in man are called will and understanding; the receptacle and abode of love is called the will, and the receptacle and abode of wisdom is called the understanding. That these two are the Lord's in man, and that from these two man has all his life, will be seen in what follows.

361. That every man has these two, will and understanding, and that they are distinct from each other, as love and wisdom are distinct, is known and is not known in the world. It is known from common perception, but it is not known from thought and still less from thought when written out; for who does not know from common perception that the will and the understanding are two distinct things in man? For every one perceives this when he hears it stated, and may himself say to another, This man means well, but does not understand clearly; while that one's understanding is good, but his will is not; I like the man whose understanding and will are both good; but I do not like him whose understanding is good and his will bad. Yet when he thinks about the will and the understanding he does not make them two and distinguish them, but confounds them, since his thought then acts in common with the bodily sight. When writing he apprehends still less that will and understanding are two distinct things, because his thought then acts in common with the sensual, that is, with what is the man's own. From this it is that some can think and speak well, but cannot write well. This is common with women. It is the same with many other things. Is it not known by everyone from common perception that a man whose life is good is saved, but that a man whose life is bad is condemned? Also that one whose life is good will enter the society of angels, and will there see, hear, and speak like a man? Also that one who from justice does what is just and from what is right does right, has a conscience? But if one lapses from common perception, and submits these things to thought, he does not know what conscience is; or that the soul can see, hear, and speak like a man; or that the good of life is anything except giving to the poor. And if from thought you write about these things, you confirm them by appearances and fallacies, and by words of sound but of no substance. For this reason many of the learned who have thought much, and especially who have written much, have weakened and obscured, yea, have destroyed their common perception; while the simple see more clearly what is good and true than those who think themselves their superiors in wisdom. This common perception comes by influx from heaven, and descends into thought even to sight; but thought separated from common perception falls into imagination from the sight and from what is man's own. You may observe that this is so. Tell some truth to any one that is in common perception, and he will see it; tell him that from God and in God we are and live and are moved, and he will see it; tell him that God dwells with man in love and in wisdom, and he will see it; tell him further that the will is the receptacle of love, and the understanding of wisdom, and explain it a little, and he will see it; tell him that God is Love itself and Wisdom itself, and he will see it; ask him what conscience is, and he will tell you. But say the same things to one of the learned, who has not thought from common perception, but from principles or from ideas obtained from the world through sight, and he will not see. Then consider which is the wiser.

362. WILL AND UNDERSTANDING, WHICH ARE THE RECEPTACLES OF LOVE AND WISDOM, ARE IN THE BRAINS, IN THE WHOLE AND IN EVERY PART OF THEM, AND THEREFROM IN THE BODY, IN THE WHOLE AND IN EVERY PART OF IT.

This shall be shown in the following order:

(1) Love and wisdom, and will and understanding therefrom, make the very life of man.

(2) The life of man in its first principles is in the brains, and in its derivatives in the body.

(3) Such as life is in its first principles, such it is in the whole and in every part.

(4) By means of first principles life is in the whole from every part, and in every part from the whole.

(5) Such as the love is, such is the wisdom, consequently such is the man.

363. (1) Love and wisdom, and will and understanding therefrom, make the very life of man. Scarcely any one knows what life is. When one thinks about life, it seems as if it were a fleeting something, of which no distinct idea is possible. It so seems because it is not known that God alone is life, and that His life is Divine Love and Divine Wisdom. From this it is evident that in man life is nothing else than love and wisdom, and that there is life in man in the degree in which he receives these. It is known that heat and light go forth from the sun, and that all things in the universe are recipients and grow warm and bright in the degree in which they receive. So do heat and light go forth from the sun where the Lord is; the heat going forth therefrom is love, and the light wisdom (as shown in Part Second). Life, therefore, is from these two which go forth from the Lord as a sun. That love and wisdom from the Lord is life can be seen also from this, that man grows torpid as love recedes from him, and stupid as wisdom recedes from him, and that were they to recede altogether he would become extinct. There are many things pertaining to love which have received other names because they are derivatives, such as affections, desires, appetites, and their pleasures and enjoyments; and there are many things pertaining to wisdom, such as perception, reflection, recollection, thought, intention to an end; and there are many pertaining to both love and wisdom, such as consent, conclusion, and determination to action; besides others. All of these, in fact, pertain to both, but they are designated from the more prominent and nearer of the two. From these two are derived ultimately sensations, those of sight, hearing, smell, taste, and touch, with their enjoyments and pleasures. It is according to appearance that the eye sees; but it is the understanding that sees through the eye; consequently seeing is predicated also of the understanding. The appearance is that the ear hears; but it is the understanding that hears through the ear; consequently hearing is predicated also of attention and giving heed, which pertain to the understanding. The appearance is that the nose smells, and the tongue tastes but it is the understanding that smells and also tastes by virtue of its perception; therefore smelling and tasting are predicated also of perception. So in other cases. The sources of all these are love and wisdom; from which it can be seen that these two make the life of man.

364. Everyone sees that the understanding is the receptacle of wisdom, but few see that the will is the receptacle of love. This is because the will does not act at all by itself, but only through the understanding; also because the love of the will, in passing over into the wisdom of the understanding, is first changed into affection, and thus passes over; and affection is not perceived except by something pleasant in thinking, speaking, and acting, which is not noticed. Still it is evident that love is from the will, for the reason that everyone wills what he loves, and does not will what he does not love.

365. (2) The life of man in its first principles is in the brains, and in its derivatives in the body. In first principles means in its firsts, and in derivatives means in what is brought forth and formed from its firsts. By life in first principles is meant will and understanding. These two are what are in their first principles in the brains, and in their derivatives in the body. It is evident that the first principles or firsts of life are in the brains:

(1) From the feeling itself; since man perceives, when he exerts his mind and thinks, that he thinks in the brain. He draws in as it were the sight of the eye, contracts the forehead, and perceives the mental process to be within, especially inside the forehead and somewhat above it.

(2) From man's formation in the womb; in that the brain or head is first developed, and continues for some time larger than the body.

(3) In that the head is above and the body below; and it is according to order for the higher to act upon the lower, and not the reverse.

(4) In that, when the brain is injured in the womb or by a wound or by disease, or by excessive application, thought is weakened and sometimes the mind becomes deranged.

(5) In that all the external senses of the body sight, hearing, smell, and taste, with touch (the universal sense) as also speech, are in the front part of the head, which is called the face, and communicate immediately through fibers with the brains, and derive therefrom their sensitive and active life.

(6) It is from this that affections, which are of love, appear imaged forth in the face, and that thoughts, which are of wisdom, are revealed in a kind of sparkle of the eyes.

(7) Anatomy teaches that all fibers descend from the brains through the neck into the body, and that none ascend from the body through the neck into the brains. And where the fibers are in their first principles or firsts, there life is in its first principles or firsts. Will any one venture to deny that life has its origin where the fibers have their origin?

(8) Ask any one of common perception where his thought resides or where he thinks, and he will say, In the head. Then appeal to some one who has assigned the seat of the soul to some gland or to the heart or somewhere else, and ask him where affection and thought therefrom are in their firsts, whether they are not in the brain? and he will answer, No, or that he does not know. The cause of this ignorance may be seen above (n. 361).

366. (3) Such as life is in its first principles, such it is in the whole and in every part. That this may be perceived, it shall now be told where in the brains these first principles are, and how they become derivative. Anatomy shows where in the brains these first principles are; it teaches that there are two brains; that these are continued from the head into the spinal column; that they consist of two substances, called cortical substance and medullary substance; that cortical substance consists of innumerable gland-like forms, and medullary substance of innumerable fiber-like forms. Now as these little glands are heads of fibrils, they are also their first principles. For from these, fibers begin and thereupon go forth, gradually bundling themselves into nerves. These bundles or nerves, when formed, descend to the organs of sense in the face, and to the organs of motion in the body, and form them. Consult any one skilled in the science of anatomy, and you will be convinced. This cortical or glandular substance constitutes the surface of the cerebrum, and also the surface of the corpora striata, from which proceeds the medulla oblongata; it also constitutes the middle of the cerebellum, and the middle of the spinal marrow. But medullary or fibrillary substance everywhere begins in and proceeds from the cortical; out of it nerves arise, and from them all things of the body. That this is true is proved by dissection. They who know these things, either from the study of anatomical science or from the testimony of those who are skilled in the science, can see that the first principles of life are in the same place as the beginnings of the fibers, and that fibers cannot go forth from themselves, but must go forth from first principles. These first principles, that is, beginnings, which appear as little glands, are almost countless; their multitude may be compared to the multitude of stars in the universe; and the multitude of fibrils coming out of them may be compared to the multitude of rays going forth from the stars and bearing their heat and light to the earth. The multitude of these little glands may also be compared to the multitude of angelic societies in the heavens, which also are countless, and, I have been told, are in like order as the glands. Also the multitude of fibrils going out from these little glands may be compared to the spiritual truths and goods which in like manner flow down from the angelic societies like rays. From this it is that man is like a universe, and like a heaven in least form (as has been frequently said and shown above). From all which it can now be seen that such as life is in first principles, such it is in derivatives; or such as it is in its firsts in the brains, such it is in the things arising therefrom in the body.

367. (4) By means of first principles life is in the whole from every part, and in every part from the whole. This is because the whole, which is the brain and the body together, is originally made up of nothing but fibers proceeding from their first principles in the brains. It has no other origin, as is evident from what has been shown just above (n. 366); consequently, the whole is from every part; and by means of these first principles life is in every part from the whole, because the whole dispenses to each part its task and needs, thereby making it to be a part in the whole. In a word, the whole has existence from the parts, and the parts have permanent existence from the whole. That there is such reciprocal communion, and conjunction thereby, is clear from many things in the body. For the same order prevails there as in a state, commonwealth, or kingdom; the community has its existence from the individuals which are its parts, and the parts or individuals have permanent existence from the community. It is the same with every thing that has form, most of all in man.

368. (5) Such as the love is, such is the wisdom, consequently such is the man. For such as the love and wisdom are, such are the will and understanding, since the will is the receptacle of love, and the understanding of wisdom, as has been shown above; and these two make the man and his character. Love is manifold, so manifold that its varieties are limitless; as can be seen from the human race on the earths and in the heavens. There is no man or angel so like another that there is no difference. Love is what distinguishes; for every man is his own love. It is supposed that wisdom distinguishes; but wisdom is from love; it is the form of love; love is the esse of life, and wisdom is the existere of life from that esse. In the world it is believed that the understanding makes the man; but this is believed because the understanding can be elevated, as was shown above, into the light of heaven, giving man the appearance of being wise; yet so much of the understanding as transcends, that is to say, so much as is not of the love, although it appears to be man's and therefore to determine man's character, is only an appearance. For so much of the understanding as transcends is, indeed, from the love of knowing and being wise, but not at the same time from the love of applying to life what man knows and is wise in. Consequently, in the world it either in time passes away or lingers outside of the things of memory in its mere borders as something ready to drop off; and therefore after death it is separated, no more of it remaining than is in accord with the spirit's own love. Inasmuch as love makes the life of man, and thus the man himself, all societies of heaven, and all angels in societies, are arranged according to affections belonging to love, and no society nor any angel in a society according to anything of the understanding separate from love. So likewise in the hells and their societies, but in accordance with loves opposite to the heavenly loves. From all this it can be seen that such as the love is such is the wisdom, and consequently such is the man.

369. It is acknowledged, indeed, that man is such as his reigning love is, but only in respect to his mind and disposition, not in respect to his body, thus not wholly. But it has been made known to me by much experience in the spiritual world, that man from head to foot, that is, from things primary in the head to the outmosts in the body, is such as his love is. For all in the spiritual world are forms of their own love; the angels forms of heavenly love, the devils of hellish love; the devils deformed in face and body, but the angels beautiful in face and body. Moreover, when their love is assailed their faces are changed, and if much assailed they wholly disappear. This is peculiar to that world, and so happens because their bodies make one with their minds. The reason is evident from what has been said above, that all things of the body are derivatives, that is, are things woven together by means of fibers out of first principles, which are receptacles of love and wisdom. Howsoever these first principles may be, their derivatives cannot be different; therefore wherever first principles go their derivatives follow, and cannot be separated. For this reason he who raises his mind to the Lord is wholly raised up to Him, and he who casts his mind down to hell is wholly cast down thither; consequently the whole man, in conformity to his life's love, comes either into heaven or into hell. That man's mind is a man because God is a Man, and that the body is the mind's external, which feels and acts, and that they are thus one and not two, is a matter of angelic wisdom.

370. It is to be observed that the very forms of man's members, organs, and viscera, as regards the structure itself, are from fibers that arise out of their first principles in the brains; but these become fixed by means of such substances and matters as are in earths, and from earths in air and in ether. This is effected by means of the blood. Consequently, in order that all parts of the body may be maintained in their formation and rendered permanent in their functions, man requires to be nourished by material food, and to be continually renewed.

371. THERE IS A CORRESPONDENCE OF THE WILL WITH THE HEART, AND OF THE UNDERSTANDING WITH THE LUNGS.

This shall be shown in the following series:

(1) All things of the mind have relation to the will and understanding, and all things of the body to the heart and lungs.

(2) There is a correspondence of the will and understanding with the heart and lungs, consequently a correspondence of all things of the mind with all things of the body.

(3) The will corresponds to the heart.

(4) The understanding corresponds to the lungs.

(5) By means of this correspondence many arcana relating to the will and understanding, thus also to love and wisdom, may be disclosed.

(6) Man's mind is his spirit, and the spirit is the man, while the body is the external by means of which the mind or spirit feels and acts in its world.

(7) The conjunction of man's spirit with his body is by means of the correspondence of his will and understanding with his heart and lungs, and their separation is from non-correspondence.

372. (1) All things of the mind have relation to the will and understanding, and all things of the body to the heart and lungs. By the mind nothing else is meant than the will and understanding, which in their complex are all things that affect man and all that he thinks, thus all things of man's affection and thought. The things that affect man are of his will, and the things that he thinks are of his understanding. That all things of man's thought are of his understanding is known, since he thinks from the understanding; but it is not so well known that all things of man's affection are of his will, this is not so well known because when man is thinking he pays no attention to the affection, but only to what he is thinking; just as when he hears a person speaking, he pays no attention to the tone of the voice but only to the language. Yet affection is related to thought as the tone of the voice is to the language; consequently the affection of the one speaking is known by the tone, and his thought by the language. Affection is of the will, because all affection is of love, and the will is the receptacle of love, as was shown above. He that is not aware that affection is of the will confounds affection with understanding, for he declares it to be one with thought, yet they are not one but act as one. That they are confounded is evident from the common expression, I think I will do this, meaning, I will to do it. But that they are two is also evident from a common expression, I wish to think about this matter; and when one thinks about it, the affection of the will is present in the thought of the understanding, like the tone in speech, as was said before. That all parts of the body have relation to the heart and lungs is known, but that there is a correspondence of the heart and lungs with the will and understanding is not known. This subject will therefore be treated in what follows.

373. Because the will and understanding are the receptacles of love and wisdom, these two are organic forms, or forms organized out of the purest substances; for such they must be to be receptacles. It is no objection that their organization is imperceptible to the eye; it lies beyond the reach of vision, even when this is increased by the microscope. The smallest insects are also too small to be seen, yet they have organs of sense and motion, for they feel, walk, and fly. That they have brains, hearts, pulmonary pipes, and viscera, acute observers have discovered from their anatomy by means of the microscope. Since minute insects themselves are not visible, and still less so their component viscera, and since it is not denied that they are organized even to each single particle in them, how can it be said that the two receptacles of love and wisdom, called will and understanding, are not organic forms? How can love and wisdom, which are life from the Lord, act upon what is not a subject, or upon what has no substantial existence? Without organic forms, how can thought inhere; and from thought inherent in nothing can one speak? Is not the brain, where thought comes forth, complete and organized in every part? The organic forms themselves are there visible even to the naked eye; and the receptacles of the will and understanding, in their first principles, are plainly to be seen in the cortical substance, where they are perceptible as minute glands (On which see above, n. 366). Do not, I pray, think of these things from an idea of vacuum. Vacuum is nothing, and in nothing nothing takes place, and from nothing nothing comes forth. (On the idea of vacuum, see above, n. 82.)

374. (2) There is a correspondence of the will and understanding with the heart and lungs, consequently a correspondence of all things of the mind with all things of the body. This is new: it has hitherto been unknown because it has not been known what the spiritual is, and how it differs from the natural; therefore it has not been known what correspondence is; for there is a correspondence between things spiritual and things natural, and by means of correspondence they are conjoined. It is said that heretofore there has been no knowledge of what the spiritual is, or of what its correspondence with the natural is and therefore what correspondence is; yet these might have been known. Who does not know that affection and thought are spiritual, therefore that all things of affection and thought are spiritual? Who does not know that action and speech are natural, therefore that all things of action and speech are natural: who does not know that affection and thought, which are spiritual, cause man to act and to speak? From this who cannot see what correspondence is between things spiritual and things natural? Does not thought make the tongue speak, and affection together with thought make the body act? There are two distinct things: I can think without speaking, and I can will without acting; and the body, it is known, neither thinks nor wills, but thought falls into speech, and will descends into action. Does not affection also beam forth from the face, and there exhibit a type of itself? This everyone knows. Is not affection, regarded in itself, spiritual, and the change of countenance, called the expression, natural? From this who might not conclude that there is correspondence; and further, a correspondence of all things of the mind with all things of the body; and since all things of the mind have relation to affection and thought, or what is the same, to the will and understanding, and all things of the body to the heart and lungs, - that there is a correspondence of the will with the heart and of the understanding with the lungs? Such things have remained unknown, though they might have been known, because man has become so external as to be unwilling to acknowledge anything except the natural. This has become the joy of his love, and from that the joy of his understanding; consequently it has become distasteful to him to raise his thought above the natural to anything spiritual separate from the natural; therefore, from his natural love and its delights, he can think of the spiritual only as a purer natural, and of correspondence only as a something flowing in by continuity; yea, the merely natural man cannot think of anything separate from the natural; any such thing to him is nothing. Again, these things have not heretofore been seen and known, because everything of religion, that is, everything called spiritual, has been banished from the sight of man by the dogma of the whole Christian world, that matters theological, that is, spiritual, which councils and certain leaders have decreed, are to be believed blindly because (as they say) they transcend the understanding. Some, therefore, have imagined the spiritual to be like a bird flying above the air in an ether to which the sight of the eye does not reach; when yet it is like a bird of paradise, which flies near the eye, even touching the pupil with its beautiful wings and longing to be seen. By the sight of the eye intellectual vision is meant.

375. The correspondence of the will and understanding with the heart and lungs cannot be abstractly proved, that is, by mere reasonings, but it may be proved by effects. It is much the same as it is with the causes of things which can be seen rationally, yet not clearly except by means of effects; for causes are in effects, and by means of effects make themselves visible; and until causes are thus made visible, the mind is not assured respecting them. In what follows, the effects of this correspondence will be described. But lest any one should fall into ideas of this correspondence imbibed from hypotheses about the soul, let him first read over carefully the propositions in the preceding chapter, as follows: Love and wisdom, and the will and understanding therefrom, make the very life of man (n. 363, 365). The life of man is in first principles in the brains, and in derivatives in the body (n. 365). Such as life is in first principles, such it is in the whole and in every part (n. 366). By means of these first principles life is in the whole from every part, and in every part from the whole (n. 367). Such as the love is, such is the wisdom, consequently such is the man (n. 368).

376. It is permitted to introduce here, in the way of evidence, a representation of the correspondence of the will and understanding with the heart and lungs which was seen in heaven among the angels. By a wonderful flowing into spiral movements, such as no words can express, the angels formed the likeness of a heart and the likeness of lungs, with all the interior structures therein; and in this they were falling in with the flow of heaven, for heaven from the inflowing of love and wisdom from the Lord strives to come into such forms. They thus represented the conjunction of the heart and lungs, and at the same time the correspondence of these with the love of the will and with the wisdom of the understanding. This correspondence and union they called the heavenly marriage; saying that in the whole body, and in its several members, organs, and viscera, it is the same as in the things belonging to the heart and lungs; also that where the heart and lungs do not act, each in its turn, there can be no motion of life from any voluntary principle, and no sensation of life from any intellectual principle.

377. Inasmuch as the correspondence of the heart and lungs With the will and understanding is treated of in what now follows, and upon this correspondence is based that of all parts of the body, namely, the members, the organs of the senses, and the viscera throughout the body, and inasmuch as the correspondence of natural things with spiritual has been heretofore unknown, and yet is amply shown in two works, one of which treats of Heaven and Hell and the other, the Arcana Coelestia, of the spiritual sense of the Word in Genesis and Exodus, I will here point out what has been written and shown in those two works respecting correspondence. In the work on Heaven and Hell: The correspondence of all things of heaven with all things of man (n. 87-102). The correspondence of all things of heaven with all things on earth (n. 103-115). In the Arcana Coelestia, the work on the spiritual sense of the Word in Genesis and Exodus: The correspondence of the face and its expressions with the affections of the mind (n. 1568, 2988, 2989, 3631, 4796, 4797, 4800, 5165, 5168, 5695, 9306). The correspondence of the body, its gestures and actions, with things intellectual and things voluntary (n. 2988, 3632, 4215). The correspondence of the senses in general (n. 4318-4330). The correspondence of the eyes and of their sight (n. 4403- 4420). The correspondence of the nostrils and of smell (n. 4624-4634). The correspondence of the ear, and of hearing (n. 4652-4660). The correspondence of the tongue and of taste (n. 4791-4805). The correspondence of the hands, arms, shoulders and feet (n. 4931-4953). The correspondence of the loins and organs of generation (n. 5050-5062). Thy correspondence of the internal viscera of the body, especially of the stomach, thymus gland, the receptacle and ducts of the chyle and lacteals, and of the mesentery (n. 5171-5180, 5181, 5189). The correspondence of the spleen (n. 9698). The correspondence of the peritonaeum, kidneys and bladder (n. 5377-5385). The correspondence of the liver, and of the hepatic, cystic and pancreatic ducts (n. 5183-5185). The correspondence of the intestines (n. 5392-5395, 5379). The correspondence of the bones (n. 5560-5564). The correspondence of the skin (n. 5552-5559). The correspondence of heaven with man (n. 911, 1900, 1982, 2996-2998, 3624-3649, 3741-3745, 3884, 4051, 4279, 4403, 4423, 4524, 4525, 6013, 6057, 9279, 9632). All things that exist in the natural world and in its three kingdoms correspond to all things which appear in the spiritual world (n. 1632, 1831, 1881, 2758, 2990-3003, 3213-3227, 3483, 3624-3649, 4044, 4053, 4116, 4366, 4939, 5116, 5377, 5428, 5477, 8211, 9280). All things that appear in the heavens are correspondences (n. 1521, 1532, 1619-1625, 1807, 1808, 1971, 1974, 1977, 1980, 1981, 2299, 2601, 3213-3226, 3349, 3350, 3475-3585, 3748, 9481, 9570, 9576, 9577). The correspondence of the sense of the letter of the Word and of its spiritual sense is treated of in the Arcana Coelestia throughout; and on this subject see also the Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 5-26, 27-65).

378. (3) The will corresponds to the heart. This can not be seen so clearly taken by itself as when the will is considered in its effects (as was said above). Taken by itself it can be seen by this, that all affections, which are of love, induce changes in the heart's pulsations, as is evident from the pulse of the arteries, which act synchronously with the heart. The heart's changes and pulsations in accordance with the love's affections are innumerable. Those felt by the finger are only that the beats are slow or quick, high or low, weak or strong, regular or irregular, and so on; thus that there is a difference in joy and in sorrow, in tranquillity of mind and in wrath, in fearlessness and in fear, in hot diseases and in cold, and so on. Because the two motions of the heart, systolic and diastolic, change and vary in this manner according to the affections of each one's love, many of the ancient and after them some modern writers have assigned the affections to the heart, and have made the heart their dwelling-place. From this have come into common language such expressions as a stout heart, a timid heart, a joyful heart, a sad heart, a soft heart, a hard heart, a great heart, a weak heart, a whole heart, a broken heart, a heart of flesh, a heart of stone; likewise being gross, or soft, or tender in heart; giving the heart to a thing, giving a single heart, giving a new heart, laying up in the heart, receiving in the heart, not reaching the heart, hardening one's heart, a friend at heart; also the terms concord, discord, folly [vecordia], and other similar terms expressive of love and its affections. There are like expressions in the Word, because the Word was written by correspondences. Whether you say love or will it is the same, because the will is the receptacle of love, as was explained above.

379. It is known that there is vital heat in man and in every living creature; but its origin is not known. Every one speaks of it from conjecture, consequently such as have known nothing of the correspondence of natural things with spiritual have ascribed its origin, some to the sun's heat, some to the activity of the parts, some to life itself; but as they have not known what life is, they have been content with the mere phrase. But any one who knows that there is a correspondence of love and its affections with the heart and its derivations may know that the origin of vital heat is love. For love goes forth as heat from the spiritual sun where the Lord is, and moreover is felt as heat by the angels. This spiritual heat which in its essence is love, is what inflows by correspondence into the heart and its blood, and imparts heat to it, and at the same time vivifies it. That a man grows hot, and, as it were, is fired, according to his love and the degree of it, and grows torpid and cold according to its decrease, is known, for it is felt and seen; it is felt by the heat throughout the body, and seen by the flushing of the face; and on the other hand, extinction of love is felt by coldness in the body, and is seen by paleness in the face. Because love is the life of man, the heart is the first and the last of his life; and because love is the life of man, and the soul maintains its life in the body by means of the blood, in the Word blood is called the soul (Gen. 9:4; Levit. 17:14). The various meanings of soul will be explained in what follows.

380. The redness, also, of the blood is from the correspondence of the heart and the blood with love and its affection; for in the spiritual world there are all kinds of colors, of which red and white are the fundamental, the rest deriving their varieties from these and from their opposites, which are a dusky fire color and black. Red there corresponds to love, and white to wisdom. Red corresponds to love because it originates in the fire of the spiritual sun, and white corresponds to wisdom because it originates in the light of that sun. And because there is a correspondence of love with the heart, the blood must needs be red, and reveal its origin. For this reason in the heavens where love to the Lord reigns the light is flame-colored, and the angels there are clothed in purple garments; and in the heavens where wisdom reigns the light is white, and the angels there are clothed in white linen garments.