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AC 3486. At the beginning of the preceding chapter (n. 3353-3356) were unfolded the things the Lord spake and foretold concerning the consummation of the age, or the end of the days of the church (Matt. 24:3-7). Here, of the Lord‘s Divine mercy it is permitted to unfold the things which follow on in order in the same chapter (Matt. 24:8-14) where are these words:--All these things are the beginning of sorrows. Then shall they deliver you into tribulation, and shall kill you; and ye shall be hated of all nations for my name’s sake. And then shall many be offended, and shall deliver up one another, and shall hate one mother. And many false prophets shall arise, and shall lead many astray. And because iniquity shall be multiplied, the charity of many shall wax cold. But he that endureth to the end, the same shall be saved. And this gospel of the kingdom shall be preached in the whole inhabited earth, for a testimony unto all nations and then shall the end come.

AC 3487. By the words that precede and that have been already unfolded (n. 3353-3356), there was described the first state of the perversion of the church, which was that they would begin no longer to know what is good and what is true but would dispute about it among themselves, from which falsities would originate. By the words now cited there is described the second state of the perversion of the church, truth and also which is that they would despise good and truth, and also turn away from them and thus that faith in the Lord would step by step expire, as charity would cease.

AC 3488. That the second state of the perversion of the church was described by the foregoing words of the Lord in the evangelist, is evident from their internal sense, which is as follows:--All these things are the beginning of sorrows; signifies those things which precede that is which are of the first state of the perversion of the church - which as before said is that they would begin no longer to know what is good and what is true, but would dispute about it among themselves, from which would arise falsities, and therefore heresies. That such things perverted the church before many centuries had elapsed, is evident from the fact that the church in the Christian world was divided, and this according to opinions concerning good and truth thus that the perversion of the church commenced long ago.

[2] Then shall they deliver you into tribulation, and shall kill you; signifies that good and truth would perish, first by tribulation," that is, by perversion afterwards by their killing" them, that is, by denial. To "kill," when predicated of good and truth, is not to receive, thus is to deny, (n. 3387, 3395). By "you," that is, by the apostles, are signified all things of faith in one complex, thus its good as well as its truth. These things are signified by the twelve apostles (n. 577, 2089, 2129, 2130, 3272, 3354) and here the same is clearly evident; for it is not the preaching of the apostles that is treated of, but the consummation of the age.

[3] And ye shall be hated of all nations for my name‘s sake; signifies contempt and aversion for all things which are of good and truth; "to hate" is to despise and hold in aversion, for this is of hatred; "of all nations" signifies by those who are in evil. Such are meant by " nations" (n. 1259, 1260, 1849, 1868, 2588); "for My name’s sake" is on account of the Lord, thus on account of all things which are from Him. The Lord‘s "name" is everything in one complex by which He is worshiped, thus everything which is of His church, (n. 2724, 3006).

[4] And then shall many be offended, and shall deliver up one another, and shall hate one another; signifies enmities on account of these things "many shall he offended" denotes enmity in itself; the Human itself of the Lord is that against which there is enmity; that this would be an offence and a stumbling block is here and there predicted in the Word; "they shall deliver up one another" denotes enmity among themselves from falsity against truth; "and shall hate one another" denotes enmity among themselves from evil against good.

[5] And many false prophets shall arise, and shall lead many astray; signifies preachings of falsity. "False prophets" are those who teach falsities, thus false doctrine, (n. 2534) "and shall lead many astray" denotes that there should be derivations therefrom.

[6] And because iniquity shall be multiplied, the charity of many shall wax cold; signifies the expiring of charity together with faith; "because iniquity shall be multiplied" denotes according to the falsities of faith; "the charity of many shall wax cold" denotes the expiring of charity, for they keep pace together; where faith is not, there charity is not, and where charity is not, faith is not; but charity is that which receives faith, and no charity is that which rejects faith: this is the origin of every falsity and every evil.

[7] But he that endureth to the end, the same shall be saved; signifies the salvation of those who are in charity; "he that endureth to the end" is he who does not suffer himself to be led astray, thus who does not succumb in temptations.

[8] And this gospel of the kingdom shall be preached in the whole inhabited earth, for a testimony unto all nations; signifies that this should first become known in the Christian world; "shall be preached" denotes that it should be made known; "this gospel of the kingdom" is this truth that it is so; "gospel" denotes the annunciation; "kingdom" denotes truth. "Kingdom" denotes truth (n. 1672, 2547); "in the whole inhabited earth" denotes the Christian world. "Earth" is the region where the church is, thus the Christian world, (n. 662, 1066, 1067, 1262, 1733, 1850, 2117, 2118, 2928, 3355). The church here is called "inhabited" from the life of faith, that is, from the good which is of truth; for in the internal sense "to inhabit" denotes to live; and the " inhabitants" are the goods of truth (n. 1293, 2268, 2451, 2712, 3384); "for a testimony" denotes that they may know, and not make a pretext that they have been ignorant "to all nations" denotes to evils (n. 1259, 1260, 1849, 1868, 2588); for when they are in falsity and evil, they no longer know what is true and what is good; they then believe falsity to be truth, and evil to be good, and the reverse and when the church is in this state, Then shall the end come. In what now follows and what of the Lord’s Divine mercy will be unfolded prefatory to the next chapter of Genesis, that state of the church is treated of which is called the abomination of desolation," which is the third state.

AC 3489. That the church is of such a character does not appear to those who are within the church namely, that they despise and hold in aversion all things which are of good and truth; also that they bear enmities against such things, and especially against the Lord Himself; for they frequent places of worship, hear preaching, and are in a kind of sanctity when there; they go to the Holy Supper, and at times converse with one another in a becoming manner concerning such things this is done by bad men as well as by good men - and they also live among themselves in civic charity or friendship. Consequently in the eyes of men no contempt appears, still less aversion; and less still enmity against the goods and truths of faith, and thus against the Lord. These things however are external forms by which one person misleads another; while the internal forms of the men of the church are altogether unlike, being quite contrary to the external forms. The internal forms are those which are here described, and which are as above mentioned their real quality appears to the life in the heavens, for the angels do not attend to any other than internal things, that is, to ends, or to intentions and desires, and to the derivative thoughts.

[2] How unlike these are to the externals is evident from those who come from the Christian world into the other life, concerning whom see above (n. 2121-2126) for in the other life they think and speak according to their internals alone; for externals are left behind together with the body; and there it is manifest that however peaceable such have seemed in the world, they nevertheless entertained hatred one against another, and against all things which are of faith, and especially against the Lord; for when in the other life the Lord is merely mentioned in their presence, a sphere not only of contempt but also of aversion and enmity against Him is manifestly exhaled and diffused from them, even from those who in appearance had spoken and preached piously about Him and it is the same when charity and faith are mentioned.

[3] In the internal form (which is there manifested) they are of such a character that if while they had lived in this world their externals had been loosed and removed, that is, had they not then feared for their life and had they not feared the laws, and especially had they not feared for their reputation, on account of the honors which they solicited and pursued, and on account of the wealth which they desired and eagerly sought, they would have rushed one against another with intestine hatred, in accordance with their impulses and thoughts; and would have seized the goods of others without any conscience, and likewise without any conscience would have butchered others, most especially the innocent. Such as regards their interiors are Christians at this day, (A. D. 1751), except a few who"‘ they do not know; from which it is evident what is the quality of the church.


AC 3624. It is now permitted to relate and describe wonderful things which, so far as I know, have not as yet been known to anyone, nor have even entered into the mind of anyone, namely, that the universal heaven is so formed as to correspond to the Lord, to His Divine Human; and that man is so formed as to correspond to heaven in regard to each and all things in him, and through heaven to the Lord. This is a great mystery which is now to be revealed, and which shall be treated of here and at the close of the subsequent chapters.

AC 3625. It is from this ground that it has been occasionally said above, in speaking of heaven and the angelic societies, that they belong to some province of the body; as to that of the head, or that of the breast, or of the abdomen, or of some member or organ therein; and this because of the correspondence here spoken of.

AC 3626. That there is such a correspondence is perfectly well known in the other life, not only to angels, but also to spirits, and even to the wicked. Angels know from it the most hidden things in man and the most hidden things in the world and in its universal nature, as has very often been made manifest to me from the fact that when I spoke of any part of man, they, from their mental view into the heavenly order which they followed, to which the order of that part corresponded, not only knew all the structure of that part, its manner of acting and use, but likewise innumerable things besides, more than man is ever capable of exploring or even understanding, and this in their order and in their series. Thus being in first principles, they thence know the things which are from these.

AC 3627. It is a general rule that nothing can exist and subsist from itself, but from something else, that is, through something else, and that nothing can be kept in form except from, that is, through it, as is evident from each and everything in nature. That on the outside the human body is kept in form by the atmospheres, is known; and unless it were also kept in form within by some acting or living force, it would fall to pieces in a moment; for everything unconnected with what is prior to itself, and through things prior with the First, instantly perishes. That the Grand Man, or influx therefrom, is that prior by which man as to each and all things in him is connected with the First, that is, with the Lord, will appear from what follows.

AC 3628. On this subject I have been instructed by much experience, and indeed that not only the things pertaining to the human mind, namely to its thought and affection, correspond to things spiritual and celestial which are of heaven from the Lord, but also the whole man in general, and in particular whatever is in man; insomuch that there is not the smallest part, nor even the smallest constituent of a part, which does not correspond; also that man exists and continually subsists therefrom; and further, that unless there were such a correspondence of man with heaven, and through heaven with the Lord, thus with what is prior to himself, and through prior things with the First, he would not subsist even a moment, but would dissolve into nothing.

[2] There are always two forces which, as before said, keep everything in its connection and in its form, namely, a force acting from without, and a force acting from within, in the midst of which forces is that which is kept in connection and form; thus is it with man as to every part of him, even the most minute. That the atmospheres are that which from without keep the whole body in connection, by their continual pressure or incumbence and the consequent acting force, is known; and also that the aerial atmosphere by its inflow keeps the lungs in their connection and form, and likewise its organ which is the ear, with its forms constructed therein according to the modifications of the air. It is also known that the ethereal atmosphere in like manner maintains the interior connections; for this atmosphere flows in freely through all the pores, and keeps the interior viscera of the whole body inseparable in their forms, by nearly the same pressure or incumbence, and the consequent acting force; also that the same atmosphere keeps in connection and form its organ which is the eye, with its forms therein constructed to the modifications of the ether. Unless there were internal forces correspondent to these which should react against the external forces and thus keep the intermediate forms in connection and equilibrium, they would not subsist a moment.

[3] From this it is evident that in order that anything may exist and subsist there must needs be two forces. The forces which flow in and act from within are from heaven and through heaven from the Lord, and have in themselves life. This is very clearly manifest from the organ of hearing: unless there were interior modifications, which are of life, and to which correspond the exterior modifications which are of the air, there would be no hearing. The same is also evident from the organ of sight: unless there were interior light which is of life, and to which corresponds the exterior light which is of the sun, no vision would be possible. The case is the same with all the other organs and members in the human body: there are forces acting from without, which are natural and in themselves not living, and there are forces acting from within, in themselves living, which keep every organ in its connection, and cause it to live, and this according to the form such as has been given them for use.

AC 3629. That the case is thus, few can believe, because men do not know what the spiritual is, and what the natural, and still less how these are distinguished from each other; also what correspondence is, and what influx and that the spiritual, when it flows into the organic forms of the body, presents living operations such as appear; and that without such influx and correspondence not even the most minute particle of the body can have life and be moved. As to these things I have been informed by living experience that not only heaven in general flows in, hut also the societies in particular; likewise what the societies are and of what quality which flow into this and that organ of the body, and into this and that member; and further, that there is not one society only which flows into each organ or member, but very many, and that in each society also there are very many for the more there are, so much the better and stronger is the correspondence, inasmuch as perfection and strength are from the unanimous multitude of many who act as a one in a heavenly form hence results a more perfect and stronger endeavor into particulars according to the numbers.

AC 3630. From this it may be seen that the viscera and members, or organs of motion and sensation, correspond each and all to societies in heaven, thus as it were to so many distinct heavens; and that from those societies, that is, through them, celestial and spiritual things flow in with man, and this into adequate and suitable forms, and in this manner present the effects which are apparent to man. These effects however do not appear to man otherwise than as natural, thus altogether under another form and under another appearance, so that they cannot be known to be from heaven.

AC 3631. It was also once shown me to the life what societies they are, and of what quality, and how they flow in and act, which constitute the province of the face, and flow into the muscles of the forehead, of the cheeks, of the chin, and of the neck, and what communication there is between them. In order that this might be presented to the life, it was allowed them by means of influx and in various ways to present the appearance of a face. In like manner it was shown what societies, and of what quality, flow into the lips, into the tongue, into the eyes, and into the ears and it was also given to speak with them, and thus to be fully instructed. In this way it was made evident that all who come into heaven are organs or members of the Grand Man; and also that heaven is never shut, but that the greater its numbers the stronger is the endeavor, the stronger the force, and the stronger the action; and further, that the heaven of the Lord is immeasurable, so immeasurable as to exceed all belief; the inhabitants of this earth being very few in comparison, and almost as a pool compared with the ocean.

AC 3632. Divine order, and the heavenly order thence derived, are not terminated except in man, in what is of his body, namely, in his gestures, actions, looks, speech, external sensations, and their delights. These are the extremes of order, and the extremes of influx, which are then terminated; but the interior things which flow in are not such as they appear in externals, but have altogether a different appearance, a different countenance, a different sensation, and a different pleasure. Correspondences teach of what sort these are, and also representations, which have been described. That there is such a difference may be seen from the actions which flow from the will, and from the speech which flows from the thought-the actions of the body are not such in the will, nor are the expressions of speech such in the thought. Hence also it is manifest that natural acts flow from spiritual, for that which is of the will and of the thought is spiritual; and that these spiritual are effigied in those natural acts correspondently, but still differently.

AC 3633. All spirits and angels appear to themselves as men; of such a face and such a body, with organs and members; and this for the reason that their inmost conspires to such a form; just as the primitive of man, which is from the soul of the parent, endeavors toward the formation of the whole man in the ovum and the womb, although this primitive is not in the form of the body, but in another most perfect form known to the Lord alone; and inasmuch as the inmost with every one in like manner conspires and endeavors toward such a form, therefore all there appear as men. Moreover the universal heaven is such that every one is as it were the center of all, for he is the center of influxes from all through the heavenly form; and hence an image of heaven results in every one, and makes him like unto itself, thus a man; for such as the general is, such is a part of the general, inasmuch as the parts must be like their general, in order that they may be of it.

AC 3634. A man who is in correspondence, that is, who is in love to the Lord and in charity toward the neighbor, and thence in faith, is as to his spirit in heaven, and as to his body in the world; and because he thus acts as one with the angels, he is also an image of heaven and as there is an influx of all, or a general influx into the particulars or parts, as before said, he is also a little heaven under a human form; for man has from good and truth that he is man and is distinguished from brute animals.

AC 3635. There are in the human body two things which are the fountains of all its motion, and also of all external or mere bodily action and sensation, namely, the heart and the lungs. These two correspond in such a manner to the Grand Man or heaven of the Lord that the celestial angels therein constitute one kingdom, and the spiritual another kingdom, for the kingdom of the Lord is celestial and spiritual. The celestial kingdom consists of those who are in love to the Lord; the spiritual kingdom of those who are in charity toward the neighbor (n. 2088, 2669, 2715, 2718, 3235, 3246). The heart and its kingdom in man correspond to the celestial angels; the lungs and their kingdom correspond to the spiritual. The angels also flow into the things which are of the heart and lungs, so that these things exist and subsist by influx from them. But the correspondence of the heart and lungs with the Grand Man will of the Lord’s Divine mercy be treated of specifically.

AC 3636. This is a most universal truth: That the Lord is the Sun of heaven, and that from this Sun is all the light in the other life; and that to angels and spirits, or those who are in the other life, nothing at all of the light of the world appears; and also that the light of the world, which is from its sun, is only thick darkness to angels. From the Sun of heaven, or from the Lord, there is not only light, but also heat but it is spiritual light and spiritual heat. To the angels‘ eyes this light appears as light, but has within it intelligence and wisdom, because this is its source; and by their senses this heat is perceived as heat, but there is within it love, because this is its source. For this reason love is also called spiritual heat, and likewise constitutes the heat of man’s life; and intelligence is called spiritual light, and likewise constitutes the light of man‘s life. From this universal correspondence all other correspondences are derived; for all things both in general and in particular the relation to the good which is of love, and to the truth which is of intelligence.

AC 3637. Relatively to man, the Grand Man is the Lord’s universal heaven; but in the supreme sense the Grand Man is the Lord alone, for heaven is from Him, and all things therein correspond to Him. Inasmuch as by a life of evil and the consequent persuasions of falsity, the human race had become altogether perverted, and as the lower things with man then began to dominate over the higher, or his natural things over the spiritual, so that Jehovah or the Lord could no longer flow in through the Grand Man, that is heaven, and reduce them into order, there was a consequent necessity for the coming of the Lord into the world, that thereby He might put on the human, and make it Divine, and by it restore order, so that the universal heaven might have relation to Him as the Only Man, and might correspond to Him alone; those who were in evil and thence in falsity being rejected beneath the feet, thus out of the Grand Man. Hence they who are in the heavens are said to be in the Lord, even in His Body; for the Lord is the all of heaven, in whom all and each are assigned their provinces and offices.

AC 3638. From this it is that in the other life all societies, how many soever they may be, keep their situation constant in respect to the Lord, who appears like a sun to the universal heaven; and what is wonderful, and can scarcely be credited by anyone, because not apprehended, the societies there keep the same situation in respect to each individual, wherever he may be, and however he may turn himself and move about- as for instance, the societies which appear on the right are continually at his right, and those which appear on the left are continually at his left, however he changes his position as to face and body. This also it has been given me frequently to observe in turning the body. Thus it is manifest that the form of heaven is such as to bear a constant relation to a Grand Man relatively to the Lord; and that all the angels are not only with the Lord, but in the Lord; or what is the same, that the Lord is with them, and in them; otherwise this condition would not exist.

AC 3639. Hence all situations in heaven are determined with respect to the human body, according to their points of direction from it; that is, on the right, on the left, forward, and backward, in whatever position; as also according to planes, as in the plane of the head and of its parts, as of the forehead, the temples, the eyes, and the ears; in the plane of the body, the plane of the shoulders, of the breast, the abdomen, the loins, the knees, the feet, and the soles of the feet; likewise above the head, and beneath the soles of the feet, at every degree of obliquity; at the back also, from the hinder part of the head downward. It is known from the very situation what the societies are, and to what provinces of man‘s organs and members they belong, and this in all cases infallibly; but more is known from their genius and disposition as to affections.

AC 3640. The hells, which are very numerous, have also a constant situation, so that from their mere situation it may be known what they are, and of what quality. With their situation the case is similar-all the hells beneath man are in planes in every direction under the soles of the feet. Some spirits from them appear also above the head, and elsewhere scatteredly; but it is not that they have their situation there, for the same is a persuasive phantasy which deceives and counterfeits in respect to their situation.

AC 3641. All, both they who are in heaven and they who are in hell, appear erect, with the head upward and the feet downward; when nevertheless in themselves, and according to angelic vision, they are in a different position. That is to say, they who are in heaven have their heads toward the Lord, who is the Sun there, and thus is the common center from whom is all position and situation; whereas in the sight of the angels the infernals have their heads downward and their feet upward, thus in a position opposite, and also oblique; for to the infernals that is beneath which to the celestials is above, and that is above which to the celestials is beneath. From this it is in some degree manifest how heaven may as it were make a one with hell; or how they may together present a one in situation and position.

AC 3642. One morning I was in company with angelic spirits, who according to custom acted in unity of thought and speech. This penetrated also toward hell, into which it was continued, insomuch that they appeared as it were to act as a one with the infernals but the reason was that the good and truth with the angels was by a wonderful turning changed with the infernals into evil and falsity, and this by degrees as it flowed down, where hell acted as a one by persuasions of falsity and by cupidities of evil. Notwithstanding that the hells are out of the Grand Man, they are nevertheless in this manner reduced as it were into a one, and thereby are kept in order, according to which are their consociations; thus the Lord from His Divine directs the hells also.

AC 3643. It was observed that they who are in the heavens are in a serene aura of light, like the light of morning and of noon, also verging to evening; and in like manner that they are in heat as of spring, of summer, and of autumn; whereas they who are in hell are in an atmosphere gross, cloudy, and dark, and are also in cold. It was observed that between these in general there is an equilibrium; also that in proportion as the angels are in love, charity, and the derivative faith, in the same proportion they are in an aura of light and of vernal heat; and in proportion as the infernals are in hatred, and thence in falsity, in the same proportion they are in thick darkness and in cold. As before said in the other life the light has intelligence within it, the heat has within it love, the thick darkness insanity, and the cold hatred.

AC 3644. As to their souls, or what is the same, as to the spirit which is to live after the body’s decease, all men in the universal world have a situation either in the Grand Man (that is, in heaven), or outside of it in hell. During his life in this world man is not aware of this; but still he is there, and is thereby directed. All are in heaven in accordance with their good of love and the derivative truth of faith; and in hell in accordance with their evil of hatred and the derivative falsity.

AC 3645. The universal kingdom of the Lord is a kingdom of ends and uses. It has been given me manifestly to perceive this Divine sphere of ends and uses, and certain things at the same time which are inexpressible. Each and all things flow forth from this sphere, and are directed by it. In so far as the affections, thoughts, and actions have within them the end to do good from the heart, so far the man, spirit, or angel is in the Grand Man, that is, in heaven; but in so far as a man or spirit has the end to do evil from the heart, so far he is out of the Grand Man, that is, is in hell.

AC 3646. With brute animals the case is similar to what it is with men in respect to influxes and correspondences, namely, that with them there is an influx from the spiritual world and an afflux from the natural world by which they are held together and live; but the very operation exhibits itself in different ways in accordance with the forms of their souls and thence of their bodies. The case is as with the light of the world, which flows into various objects of the earth in a like degree and manner, and nevertheless acts diversely in different forms, producing beautiful colors in some, and colors not beautiful in others. So when spiritual light flows into the souls of brutes, it is received altogether differently, and thus actuates them differently from what it does when it flows into the souls of men.

[2] For the latter are in a higher degree, and in a more perfect state, and are such that they can look upward, thus to heaven and to the Lord, and therefore the Lord can adjoin them to Himself, and give them eternal life; but the souls of brutes are such that they cannot do otherwise than look downward, thus to earthly things alone, and therefore can be adjoined solely to such things wherefore also they perish together with the body. The ends are what show the quality of the life which man has and the quality of the life which beasts have. Man is able to have spiritual and heavenly ends; he may see them, acknowledge them, believe them, and be affected with them; whereas beasts can have no other than natural ends. Thus man is able to be in the Divine sphere of ends and uses which is in heaven and which constitutes heaven; but beasts cannot be in any other sphere than that of earthly ends and uses. Ends are nothing but loves, for that which is loved is regarded as the end.

[3] The reason why very many men do not know how to distinguish between their life and the life of beasts, is that they in like manner are in external things, and at heart are solely concerned about earthly, bodily, and worldly objects; and much persons believe themselves to be like the beasts in respect to life also, and suppose that after death they will be dissipated like them; for as to what spiritual and celestial things are they know not, because they care not. Hence comes the insanity of our age, in that men compare themselves to brute beasts and do not see the internal distinction; but he who believes in celestial and spiritual things, or suffers spiritual light to flow in and act, sees altogether differently, and likewise how far he is above brute animals. But the life of brute animals will of the Lord‘s Divine mercy be treated of separately.

AC 3647. How the case is with these things has also been shown. It was given me to see and perceive certain ones as they entered into the other life who in the life of the body had regarded only earthly things and had nothing else as their end; nor had they been initiated by means of any knowledges into good and truth. They had belonged to the common crowd of sailors and of peasants. They appeared (as was also perceived) to have so little life that I thought it impossible for them to receive eternal life like other spirits, being like machines, little animated but the angels had tender care for them, and through the faculty which they possessed as men insinuated into them the life of good and truth, whereby they were more and more led on from a life like that of animals to human life.

AC 3648. There is an influx from the Lord through heaven into the subjects also of the vegetable kingdom; as into trees of every kind, and into their fructifications and into plants of various kinds, and their multiplications. Unless a spiritual principle from the Lord within continually acted into their primitive forms, which are in the seeds, they would never vegetate and grow in so wonderful a manner and succession; but the forms therein are such that they do not receive anything of life. It is from this influx that they have within them an image of the eternal and infinite, as is evident from the fact that they are in the continual endeavor to propagate their kind and their species, and thus to live as it were forever, and also to fill the universe; this endeavor being in every seed. But man attributes all these marvelous things to mere nature, nor believes in any influx from the spiritual world, because at heart he denies it; although he might know that nothing can subsist except through that from which it has come forth; that is, that subsistence is a perpetual coming forth; or what is the same, production is continual creation. That hence universal nature is a theater representative of the Lord’s kingdom, may be seen above (n. 3483). But on this subject also, and on the correspondence of the vegetable kingdom with the Grand Man, of the Lord‘s Divine mercy something shall be said elsewhere.

AC 3649. The subject of the Grand Man and correspondence therewith will he continued at the close of the subsequent chapters.

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