re be perceived
as distinct, and by no means be confounded.

200. All perfections increase and ascend along with degrees and according
to them, because all predicates follow their subjects, and perfection and
imperfection are general predicates; for they are predicated of life, of
forces and of forms.

Perfection of life is perfection of love and wisdom; and because the will
and understanding are receptacles of love and wisdom, perfection of life
is also perfection of will and understanding, consequently of affections
and thoughts; and because spiritual heat is the containant of love, and
spiritual light is the containant of wisdom, perfection of these may also
be referred to perfection of life.

Perfection of forces is perfection of all things that are actuated and
moved by life, in which, however, there is no life. Atmospheres as to
their active powers are such forces; the interior and exterior organic
substances with man, and with animals of every kind, are such forces;
all things in the natural world that are endowed with active powers both
immediately and mediately from its sun are such forces.

Perfection of forms and perfection of forces make one, for as the forces
are, such are the forms; with the difference only, that forms are
substances but forces are their activities; therefore like degrees of
perfection belong to both. Forms that are not at the same time forces
are also perfect according to degrees.

201. The perfection of life, forces, and forms that increase or decrease
according to degrees of breadth, that is, continuous degrees, will not
be discussed here, because there is a knowledge of these degrees in the
world; but only the perfections of life, forces, and forms that ascend
or descend according to degrees of height, that is, discrete degrees;
because these degrees are not known in the world. Of the mode in which
perfections ascend and descend according to these degrees little can be
learned from things visible in the natural world, but this can be seen
clearly from things visible in the spiritual world. From things visible
in the natural world it is merely found that the more interiorly they
are looked into the more do wonders present themselves; as, for instance,
in the eyes, ears, tongue; in muscles, heart, lungs, liver, pancreas,
kidneys, and other viscera; also, in seeds, fruits and flowers; and in
metals, minerals and stones. That wonders increase in all these the more
interiorly they are