were still to be continued, many worlds would be filled; and this ad infinitum: compute a thousand from one seed, and multiply thousands into tens of thousands, twenties of thousands, and hundreds of thousands, and you will see. The image of eternal is also similar in these forms, seeds being propagated from year to year, and their propagations never ceasing: they have not ceased hitherto from the creation of the world, nor will they cease to eternity. These two are manifest proofs and signs that all things in the universe were created by an infinite and eternal God. Besides these images of infinite and eternal, there is moreover an image of infinite and eternal in varieties, in that there can never exist a substance, state, or thing in the created universe, the same with another; neither in the atmospheres, nor in the earths, nor in the forms produced from them: consequently in none of the things which fill the universe, can any thing the same as another be produced to eternity: this is manifest in the variety of men's faces; no two are the same in the whole world, or can be to all eternity; consequently no two minds are the same, the face being the type of the mind. 1 319. THAT ALL THINGS OF THE CREATED UNIVERSE, VIEWED FROM USES, REPRESENT MAN IN AN IMAGE; AND THAT THIS TESTIFIES THAT GOD IS A MAN. A man was called a microcosm by the ancients, in consequence of his resembling the macrocosm, which is the universe in the whole complex ; but at this day it is not known why a man was so called by the ancients, for there appears in him nothing more of the universe, or macrocosm, than that from its animal and vegetable kingdoms he is nourished and lives as to his body, and that he is kept in a state of living by its heat, sees by its light, and hears and breathes by its atmospheres: these circumstances, however, do not make a man a microcosm, as the universe with all things therein is a macrocosm. The ancients called a man a microcosm, or little universe, from the science of correspondences, in which the most ancient people were principled, and in their communication with the angels of heaven; for the angels of heaven know, from the visible things about them, that all things in the universe, viewed as to uses, represent man in an image. 320. But that a man is a microcosm, or little universe, because the created universe, viewed as to uses, is in image a man, cannot enter the thought and knowledge of any one, but from the idea of the universe as seen in the spiritual world; wherefore it cannot be proved but by some angel in the spiritual world, or by some one to whom it has been granted to be in that world, and to see the things therein; as this has been granted to me, I am enabled, by what I have seen there, to reveal this arcanum. 321. Be it known, that the spiritual world in external appearance is altogether similar to the natural world; lands, mountains, hills, valleys, plains, fields, lakes, rivers, fountains, appear there, consequently all things of the mineral kingdom appear there; also paradises, gardens, groves, woods, containing trees and shrubs of all kinds with fruits and seeds, also plants, flowers, herbs, and grasses, consequently all things of the vegetable kingdom; animals, birds, and fishes of all kinds, consequently all things of the animal kingdom appear there: a man there is an angel and a spirit. This is premised in order that it may be known, that the universe of the spiritual world is altogether similar to the universe of the natural world, only that things there are not fixed and stationary like those in the natural world, because nothing is natural, but every thing spiritual in the spiritual world. 322. That the universe of that world resembles in image a man, may appear manifest from this, that all the things just mentioned, n. 321, appear to the life, and exist about an angel, and about angelic societies, as produced or created from them; they remain about them, and do not go away: that they are as things produced or created from them is evident from this, that when an angel goes away, or a society departs to another place, they no longer appear; also when other angels come in their place, that the face of all things about them changes, the paradises change as to trees and fruits, the gardens as to roses and seeds, the fields as to herbs and grasses, and the kinds of animals and birds likewise change. Such things exist, and so change, because they all exist according to the affections and derivative thoughts of the angels, for they are correspondences; and as things which correspond make one with him to whom they correspond, therefore they are a representative image of him. The image does not indeed appear, when these are all seen in their forms, but only when they are seen in their uses: it has been given me to see, that the angels, when their eyes have been opened by the Lord, and they have seen these things from the correspondence of uses, have known and seen themselves in them. 323. Now, as the things that exist about the angels according to their affections and thoughts, resemble a kind of universe in this, that there are earths, vegetables, and animals, and these constitute a representative image of the angel, it is evident whence it is, that the ancients called a man a microcosm. 324. That this is the case is abundantly shown in the ARCANA CELESTIA; and also in the work on HEAVEN AND HELL, and in many places in the preceding pages, where correspondence was treated of: it is there likewise shown that there is nothing in the created universe which has not correspondence with something of man, not only with his affections and thoughts, but also with the organs and viscera of his body-not with them as substances, but with them as uses. Hence, in the Word, when the church and its members are treated of, such frequent mention is made of trees, as olives, vines, and cedars, and of gardens, groves, and woods, also of beasts of the field, fowls of the air, and fishes of the sea: they are there mentioned, because, as was said, they correspond, and by correspondence make one; wherefore also the angels, when such things are read by a man in the Word, do not perceive them, but instead of them the church, or its members, as to their states. 325. Since all things of the universe represent a man in an image, therefore Adam is described, as to wisdom and intelligence, by the garden of Eden, in which were trees of all kinds, also rivers, precious stones, and gold, and animals, to which he gave names; all which mean such things as appertained to him, and constituted what is called man. Nearly the same things are said of Ashur in Ezekiel, chap. xxxi. 3 to 9, who signifies the church as to intelligence; and of Tyre, Ezek. xxviii. 13, 24, which signifies the church as to the knowledges of good and truth. 326. Hence then it may appear, that all things in the universe, viewed from uses, represent a man in an image, and that this tes tifies that God is a man: for the things above-mentioned do not exist about a man-angel from the angel, but from the Lord through the angel; they exist from the influx of the divine love and divine wisdom of the Lord into the angel, who is a recipient, and as it were the creation of a universe is produced before his eyes, from which in heaven they know that God is a man, and that the created universe, viewed as to use, is an image of Him. 327. THAT ALL THINGS CREATED BY THE LORD ARE USES; AND THAT THEY ARE USES IN THE ORDER, DEGREE, AND RESPECT, IN WHICH THEY HAVE RELATION TO MAN, AND BY MAN TO THE LORD THEIR CREATOR. On this subject, it was said above, that nothing but use can exist from God the Creator, n. 308; that the uses of all created things ascend by degrees from ultimates to man, and through man to God their Creator, n. 65 to 68; that in ultimates exists the end of creation which is, that all things may return to God the Creator, and that there may be conjunction, n. 167 to 172; that they are uses so far as they respect the Creator, n. 307; that the Divine cannot but be and exist in others created from itself, n. 47 to 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; besides other particulars; from which this truth is manifest, that all things created by the Lord are uses, and this in the order, degree, and respect, in which they have relation to man, and by man to the Lord their Creator. It remains that some particulars should be here mentioned concerning uses. 328. By man, to whom uses relate, we mean not merely an individual man, but a collection of men, and society, small and large, as a commonwealth, kingdom, and empire, also the largest society, which is the universal world: both the one and the other are a man; just as, in the heavens, the universal angelic heaven, before the Lord, is as one man, in like manner, each society of heaven, whence every angel is a man. That this is the case, may be seen in the work on HEAVEN AND HELL, n. 68 to 103. ations show what is meant by a man in what follows. These consider 329. From the end of the creation of the universe it may appear what use is; the end of the creation of the universe is, that the angelic heaven may exist; and as the angelic heaven is the end, so also is man, or the human race, because heaven consists of the human race. Hence all things which are created, are mediate ends, and uses in the order, degree, and respect, in which they have relation to man, and by man to the Lord. 330. Since the end of creation is the angelic heaven from the human race, consequently the human race itself, therefore all other created things are mediate ends; which, as they have relation to man, respect these three things, his body, his rational principle, and his spiritual principle, for the sake of conjunction with the Lord. A man cannot be conjoined to the Lord unless he be spiritual; nor can he be spiritual unless he be rational; nor rational unless his body be in a sound state: these things are like a house, the body is like the foundation, the rational principle is like the superstructure, the spiritual principle like the things in the house, and conjunction with the Lord is like inhabitation. Hence it is evident in what order, degree, and respect, uses, which are the mediate ends of creation, have relation to man, namely, for sustaining his body, perfecting his rational principle, and receiving a spiritual principle from the Lord. 331. Uses for sustaining the body respect its nourishment, clothing, habitation, recreation and delight, protection, and preservation of state. Uses created for the nourishment of the body are all things of the vegetable kingdom which are for meat and drink, as fruits, berries, seeds, pulse, and herbs; and all things of the animal kingdom which are eaten, as oxen, cows, calves, deer, sheep, kids, goats, lambs, and their milk; also fowls and fishes of many kinds. Uses created for the clothing of the body are also many things from these two kingdoms; in like manner uses for habitation, and for recreation, delight, protection, and preservation of state, which are not enumerated because they are known, and therefore the recital of them would be mere waste of paper. There are indeed many things which are not used by man; but superfluity does not take away use, but causes uses to endure. There is also such a thing as abuse of uses; but abuse does not take away use, as the falsification of truth does not take away truth, except only in those who are guilty of it. 332. Uses for perfecting the rational principle are all things that teach those things now spoken of, and are called sciences and pursuits, which have relation to natural, economic, civil, and moral things, which are imbibed either from parents or masters, or from books, or from communication with others, or by reflection on what is thus imbibed. These perfect the rational principle in proportion as they are in a superior degree of use, and they remain in proportion as they are applied to life. It would be tedious to enumerate these uses, on account both of their abundance, and of their various respect to the common good. 333. Uses for receiving a spiritual principle from the Lord, are all things that belong to religion and thence to worship, consequently that teach the acknowledgment and knowledge of God, and the knowledge and acknowledgment of good and truth, and thereby eternal life; which, in like manner as other learning, are imbibed from parents, masters, preaching, and books, and especially by manner of life in conformity thereto in the Christian world by doctrines and preaching from the Word, and by the Word from the Lord. These uses in their extent may be described by things similar to those that describe bodily uses, as nourishment, clothing, habitation, recreation and delight, protection, and preservation of state, only making the application to the soul; nourishment to the goods of love, clothing to the truths of wisdom, habitation to heaven, recreation and delight to felicity of life and heavenly joy, protection to infesting evils, and preservation of state to eternal life. All these are given by the Lord, according to the acknowledgment that all things of the body are also from the Lord, and that a man is but a servant and steward appointed over the goods of his Lord. 334. That such things are given to man to use, and that they are gratuitous gifts, is manifest from the state of the angels in the heavens, who have a body and a rational and spiritual principle, like men on earth. They are nourished gratis, for every day food is given them; they are clothed gratis, because garments are given them; they dwell gratis, because houses are given them: and they have no care for all these things, and so far as they are rationalspiritual, they have delight, protection, and preservation of state. The difference is, that the angels see that these things are from the Lord, because they are created according to their state of love and wisdom, as was shown in the preceding article, n. 322, and that men do not see it, because they return yearly, and do not exist according to the state of their love and wisdom, but according to their care. 335. Although it is said that they are uses, because through man they have relation to the Lord, still it cannot be said that they are uses from man for the Lord's sake, but from the Lord for man's sake; because all uses are infinitely one in the Lord, and none in man except from the Lord; a man cannot do good from himself, but from the Lord, and good is use. The essence of spiritual love is to do good to others, not for the sake of self, but for the sake of others; infinitely more so is the essence of divine love. This is like the love of parents towards children, who do good to them out of love, not for their own sake, but for the sake of their |