ings prior, subsequent and final; or like end, cause, and
effect. These degrees are called discrete, because the prior is by
itself; the subsequent by itself; and the final by itself; and yet
taken together they make one. There are atmospheres, from highest to
lowest, that is, from the sun to the earth, called ethers and airs that
are separated into such degrees; they are like simples, collections of
simples, and again collections of these, which taken together are called
a composite. Such degrees are discrete [or separate], because each has
a distinct existence, and these degrees are what are meant by "degrees
of height;" but the former degrees are continuous, because they increase
continuously and these degrees are what are meant by "degrees of breadth."

185. Each and all things that have existence in the spiritual world and
in the natural world, have conjoint existence from discrete degrees and
from continuous degrees together, that is, from degrees of height and
from degrees of breadth. The dimension which consists of discrete degrees
is called height, and the dimension that consists of continuous degrees
is called breadth; their position relatively to the sight of the eye does
not alter the designation. Without a knowledge of these degrees nothing
can be known of how the three heavens differ from each other; nor can
anything be known of the differences of love and wisdom of the angels
there; nor of the differences of heat and light in which they are; nor
of the differences of atmospheres which environ and contain these. Nor
without a knowledge of these degrees can anything be known of the
differences among the interior powers of the minds of men, thus nothing
of their state as regards reformation and regeneration; nor anything
of the differences among the exterior powers of the bodies both of angels
and men; and nothing whatever can be known of the distinction between
spiritual and natural, thus nothing of correspondence. Nor, indeed, can
anything be known of any difference between the life of men and that of
beasts, or between the more perfect and the less perfect animals; neither
of the differences among the forms of the vegetable kingdom, nor among
the matters of the mineral kingdom. From which it can be seen that they
who are ignorant of these degrees are unable to see causes from anything
of judgment; they see only effects, and from these judge of causes,
which is done for the most part by an induction that is