the mesentery to distribute the chyle, or of the kidneys for secretion,
the interiors of the organs of generation for propagation, or those of
the womb for perfecting an embryo, and so on, would he not pervert and
destroy the ordered course of the divine providence in them in
innumerable ways? As we know, man is in externals, for example sees with
the eye, hears with the ear, tastes with the tongue, feels with the skin,
breathes with the lungs, impregnates a wife, and so on. Is it not enough
for him to know the externals and dispose them for health of body and
mind? When he cannot do this, what would happen if he disposed internals
also? It may be plain from this that if man saw divine providence
plainly, he would inject himself into the order and tenor of its course
and pervert and destroy them.

181. The like occurs in the spiritual things of the mind to what occurs
in the natural things of the body for the reason that all things of the
mind correspond to all things of the body. For the same reason the mind
actuates the body in externals and generally does so completely. It moves
the eyes to see, the ears to hear, the mouth and tongue to eat and drink,
also to speak, the hands to do, the feet to walk, the generative organs
to propagate. The mind not only moves the externals in these ways but the
internals, too, in their whole series, outmosts from inmosts and inmosts
from outmosts. Thus while moving the mouth to speak, it moves lungs,
larynx, glottis, tongue and lips at the same time, each separately to its
especial function, and the face suitably also.

[2] It is clear then that the same can be said of the spiritual forms of
the mind as was said of the natural forms of the body, and the same can
be said of the spiritual activities of the mind as was said of the
natural activities of the body. Consequently the Lord orders the
internals as a man does the externals, in one way if the man orders the
externals of himself and in another if he orders them under the Lord and
at the same time as of himself. The mind of man is also in its total
organization a man, for it is his spirit which appears after death
altogether as a human being as in the world; hence there are similar
things in mind and body. Thus what has been said about the conjunction of
externals with internals in the body is to be understood of the
conjunction of externals with internals in the mind, with the sole
difference that the latter is spiritual and th