thus the natural mind also is closed above; and that this is not restored in posterity, except by shunning evils as sins from the Lord: by this means alone the spiritual mind is opened, and the natural mind thus reduced to a corresponding form.

270. V. That all evils and consequent falses, both hereditary and acquired, reside in the natural mind. Evils and consequent falses reside in the natural mind, because that mind is in its form or image a world, whereas the spiritual mind is in its form or image a heaven, and evil cannot find an abode in heaven; wherefore the latter mind is not opened from birth, but only in the power of being opened. The natural mind also derives its form partly from substances of the natural world, but the spiritual mind only from substances of the spiritual world, which are preserved in their purity by the Lord, that a man may have the power of being made a man: he is born an animal, but he is made a man. The natural mind, with all things appertaining to it, turns in spiral circumvolutions from right to left, but the spiritual mind from left to right: thus these minds turn contrariwise to each other; a sign that evil resides in the natural mind, and that from itself it acts against the spiritual mind: and the circumgyration from right to left turns downwards, consequently towards hell, but the circumgyration from left to right tends upwards, consequently towards heaven. That this is the case was made evident to me from the fact, that an evil spirit cannot circumgyrate his body from left to right, but from right to left; whereas a good spirit feels it difficult to circumgyrate his body from right to left, but easy from left to right the circumgyration follows the flux of the interiors belonging to the mind.

271. THAT EVILS AND FALSES ARE ENTIRELY OPPOSED TO GOODS AND TRUTHS, BECAUSE EVILS AND FALSES ARE DIABOLICAL AND INFERNAL, AND GOODS AND TRUTHS ARE DIVINE AND HEAVENLY.

That evil and good are opposites, as also the false of evil and the truth of good, is acknowledged by every one who hears it; but as those who are in evil do not feel, and consequently do not perceive otherwise than that evil is good, for evil delights their senses, especially the sight and hearing, and thence also delights the thoughts and thereby the perceptions, therefore they acknowledge indeed that evil and good are opposite; but when they are in evil, its delight causes them to say that evil is good, and good evil. For example: he that abuses his liberty to think and do evil, calls the abuse liberty, and its opposite, which is to think good, which is good in itself, he calls slavery, when nevertheless the latter is truly liberty, but the former bondage. He that loves adultery, calls it liberty to commit adultery, but slavery not to be allowed to commit it, for he feels a delight in lasciviousness, and a disagreeableness in chastity. He that is in the love of rule from the love of self, feels a delight of life in that love, exceeding all other delights whatever;

hence every thing appertaining to that love he calls good, and every thing which opposes it, evil, when nevertheless the reverse is true. It is the same with every other evil. Although, therefore, every one acknowledges that evil and good are opposite, still those who are in evils entertain a contrary idea of that opposition, and only those who are in good entertain a just idea; no one while he is in evil, can see good, but he who is in good can see evil. Evil is below as in a cave, good is above as on a mountain.

272. Now, as many do not know what evil is, and that it is altogether opposite to good, and nevertheless it is of importance that it should be known, therefore the subject shall be considered in the following order :-I. That the natural mind, which is in evils and consequent falses, is a form and image of hell. II. That the natural mind, which is a form and image of hell, descends by three degrees. III. That the three degrees of the natural mind, which is a form and image of hell, are opposite to the three degrees of the spiritual mind, which is a form and image of heaven. IV. That the natural mind which is hell, is entirely opposed to the spiritual mind which is heaven.

273. I. That the natural mind, which is in evils and consequent falses, is a form and image of hell. What man's natural mind is, in its substantial form, or what it is in its form, as consisting of a contexture of the substances of both worlds in the brain, where that mind resides in its principles, cannot be described here; a general idea of that form will be given in what follows, where the correspondence of the mind and body is treated of. Here we shall only speak briefly of its form as to its states and their changes, which produce perception, thought, intention, will, and the things thereunto belonging; for the natural mind which is in evils and consequent falses, is, with respect to them, a form and image of hell: this form supposes a substantial form as its subject; for changes of state cannot exist without a substantial form which is their subject, just as sight cannot exist without an eye, and hearing without an ear. With respect, therefore, to the form or image whereby the natural mind resembles hell, that form and image are such, that the reigning love with its concupiscences, which is the universal state of this mind, is as the devil is in hell, and thoughts of the false originating from that love are as the diabolical crew: the devil and his crew mean nothing else in the Word. The case is also similar; for in hell the love of rule from the love of self is the reigning love; this is there called the devil; and affections of the false, with the thoughts arising from that love, are called his crew it is the same in each society in hell, with differences, like specific differences in a genus. In a similar form also, is the natural mind which is in evils, and thence in falses wherefore, also, the natural man, who is such, after death comes into an infernal society like himself, and then in all things and in every thing he acts as one with it; for he comes into his own

form, that is, into the state of his own mind. There is also another love, called satan, subordinate to the former love called the devil, and that is, the love of possessing the goods of others by any evil art whatever ingenious malices and cunnings are his crew. Those who are in this hell are in general called satans, and those who are in the former hell are in general called devils; and such of them as do not act clandestinely do not refuse their name: hence the hells in the complex are called the devil and satan. There are two hells distinguished in general according to those two loves, because all the heavens are distinguished into two kingdoms, the celestial and spiritual, according to two loves, and the diabolical hell corresponds in opposition to the celestial kingdom, and the satanic hell corresponds in opposition to the spiritual kingdom. That the heavens are divided into two kingdoms, the celestial and spiritual, may be seen in the work ON HEAVEN AND HELL, n. 20 to 28. The natural mind, which is such, is in its form a hell, because every spiritual form in its greatest and least parts is like itself; hence every angel is a heaven in a less form, as shown in the work ON HEAVEN AND HELL, n. 51 to 58; and hence also every man or spirit, who is a devil or satan, is a hell in a less form.

274. II. That the natural mind which is a form or image of hell, descends by three degrees. That in the greatest and least of all things there are degrees of two kinds, or degrees of altitude and latitude, may be seen above, n. 222 to 229; this is the case also with the natural mind in its greatest and least parts degrees of altitude are here understood. The natural mind, by virtue of its two faculties, called rationality and liberty, is in such a state, that it can ascend by three degrees and descend by three degrees; it ascends by virtue of goods and truths, and it descends by virtue of evils and falses; when it ascends, the inferior degrees that tend towards hell are closed, and when it descends, the superior degrees that tend to heaven are closed; the reason is, because they are in reaction. These three superior and inferior degrees are not open nor are they shut in a man immediately on his birth; for he is then in ignorance of good and truth, and of evil and false; but as he adopts those principles, so the degrees are opened and shut, either on the one part or the other. When they are opened towards hell, then the supreme or inmost place is occupied by the ruling love, which is of the will, the second or intermediate place is occupied by the thought of the false, which is of the understanding from that love, and the lowest place is occupied by conclusions of the love by the thought, or of the will by the understanding. The case is also the same here as with the degrees of altitude before treated of, in that they are in the same order as end, cause, and effect, or as first end, mediate end, and ultimate end. The descent of these degrees is towards the body, consequently in their descent they grow denser, and became material

and corporeal. If truths from the Word are applied to in the second degree to form it, then those truths are falsified by the first degree which is the love of evil, and made servants and slaves: whence it may appear what the truths of the church from the Word become with those who are in the love of evil, or whose natural mind is a form of hell,-that being made subservient to the devil as means, they are profaned; for the love of evil reigning in the natural mind, which is hell, is the devil; as was said above.

275. III. That the three degrees of the natural mind, which is a form and image of hell, are opposite to the three degrees of the spiritual mind, which is a form and image of heaven. That there are three degrees of the mind, natural, spiritual, and celestial, and that the human mind consisting of these degrees looks towards heaven, and turns spirally thitherward, was shown above; hence it may be seen, that the natural mind when it looks downwards, and circumgyrates towards hell, also consists of three degrees, each opposite to a degree of the mind which is heaven. That this is the case was made evident to me from what I have seen in the spiritual world; namely, that there are three heavens, and these distinct according to three degrees of altitude, and that there are three hells, and these also distinct according to three degrees of altitude or profundity; and that the hells in all and every thing are opposite to the heavens; also that the lowest hell is opposite to the highest heaven, the middle hell to the middle heaven, and the highest hell to the ultimate heaven. It is the same with the natural mind which is in the form of hell; for spiritual forms are like themselves in the greatest and least things. The heavens and hells are thus in opposition, because their loves are in such opposition. Love to the Lord, and consequent neighborly love, constitute the inmost degree in the heavens, but the love of self and the love of the world constitute the inmost degree in the hells; wisdom and intelligence grounded in their loves constitute the middle degree in the heavens, but folly and insanity, which appear as wisdom and intelligence, grounded in their loves, constitute the middle degree in the hells; lastly, conclusions from their two degrees, which are either deposited in the memory in the shape of knowledge, or determined in the body to actions, constitute the ultimate degree in the heavens, and conclusions from their two degrees, which either become knowledge or action, form the outermost degree in the hells. How the goods and truths of heaven are turned into evils and falses in the hells, consequently into opposites, may be seen from the following experience. I heard that a certain divine truth from heaven descended by influx into hell, and I was told that in the way, as it descended, it was turned by degrees into the false, and so in the lowest hell into what was altogether opposite; whence it was evident,

that the hells are in graduated opposition to the heavens as to good and truths, and that good and truths become evils and falses by influx into forms turned contrariwise; for it is well known that every thing entering by influx is perceived and felt according to the recipient forms and their states. That they are turned into what is opposite, was evident to me also from the following experience; it was given me to see the hells in their situation with respect to the heavens, and the inhabitants appeared inverted, with their heads downwards and their feet upwards; but it was told me, that nevertheless they seem to themselves erect upon their feet; which case may be compared to that of the antipodes. These experiences show, that the three degrees of the natural mind, which in its form and image is a hell, are opposite to the three degrees of the spiritual mind, which in its form and image is a heaven.

276. IV. That the natural mind, which is a hell, is in complete opposition to the spiritual mind, which is a heaven. When loves are opposite, then all things of perception become opposite; for from love, which constitutes the very life of man, all other things flow, as rivers from their source: those things which are not grounded in the love separate themselves in the natural mind from the things which are grounded in it, the latter being in the middle, and the rest at the sides: these last, if they be truths of the church from the Word, are removed from the middle to a greater distance at the sides, and at length are exterminated; and in this case the man, or the natural mind, perceives evil as good, and sees the false as truth, and vice versa: hence he thinks malice wisdom, insanity intelligence, cunning prudence, evil arts ingenuity; and then he also sets at nought the divine and celestial things of the church and worship, and exalts corporeal and worldly things to the highest place: thus he inverts his state of life, so that what belongs to the head he makes belong to the sole of the foot, and tramples on it; and what belongs to the sole of the foot he makes belong to the head: thus a man, from being alive, becomes dead; he whose mind is a heaven is said to be alive, and he whose mind is a hell to be dead.

277. THAT ALL THINGS OF THE THREE DEGREES OF THE NATURAL MIND, ARE INCLUDED IN WORKS, WHICH ARE PERFORMED BY ACTS OF

THE BODY. The science of degrees, which is delivered in this part, manifests the following arcanum,-that all things of a man's mind, or of his will and understanding, are included in his actions or works, just as visible and invisible things are included in a seed, fruit, or egg. Actions or works appear no otherwise than as these in externals; yet in internals there are innumerable things; for there are the concurring powers of the moving fibres of the whole body, and all things of the mind which call forth and determine those powers, which are of three degrees, as was shown above: