are changes of state and variations of form, and that the latter are derived from the former. By state in man we mean his love; and by changes of state the affections of love; by form in him we mean his intelligence, and by variations of form, his thoughts; the latter also are from the former."—Ath. Cr., 45.
44 (p. 87).—The reality of heaven is deduced by Swedenborg not from the hopes of man, but from the laws of divine order.
"The laws of order are called the laws of the Divine Providence, and of these the natural mind can have no knowledge, unless it is enlightened. And because man has no knowledge of them, and thus forms his conclusions concerning the Divine Providence from contingencies in the world, and by these means falls into fallacies and thence into errors, from which he afterwards with difficulty extricates himself, they must therefore be brought to light. But before they are brought to light, it is of importance that it should be known, that the Divine Providence operates in all the several things which belong to man, even in the most minute of them all, for his eternal salvation; his salvation having been the end of the creation both of heaven and earth. For the end was, that out of the human race might be formed heaven, in which God might dwell, as in his own special abode, and therefore the salvation of man is the all in all of the Divine Providence. But the Divine Providence proceeds so secretly, that man scarcely sees a vestige of it, and yet it is active in the most minute particulars relating to him, from infancy to old age in the world, and afterwards to eternity; and in every one of them it is eternity which it regards. Because the divine wisdom in itself is nothing but an end, providence therefore acts from an end, in an end, and with reference to an end; the end being that man may become wisdom and love, and thus the dwelling-place and the image of the divine life."—Ath. Cr., 36.
45 (p. 88).—"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 horn 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