m ends, and another
to think about ends; that it is one thing to think from causes, and
another to think about causes; and that it is one thing to think from
effects, and another to think about effects. Angels of the lower heavens
think about causes and about ends, but angels of the higher heavens
from causes and from ends; and to think from these is a mark of higher
wisdom, but to think about these is the mark of lower wisdom. To think
from ends is of wisdom, to think from causes is of intelligence, and to
think from effects is of knowledge. From all this it is clear that all
perfection ascends and descends along with degrees and according to them.

203. Since the interior things of man, which are of his will and
understanding, are like the heavens in respect to degrees (for man,
as to the interiors of his mind, is a heaven in least form), their
perfections also are like those of the heavens. But these perfections
are not apparent to any one so long as he lives in the world, because
he is then in the lowest degree; and from the lowest degree the higher
degrees cannot be known; but they are known after death, because man
then enters into that degree which corresponds to his love and wisdom,
for he then becomes an angel, and thinks and speaks things ineffable
to his natural man; for there is then an elevation of all things of
his mind, not in a single, but in a threefold ratio. Degrees of height
are in threefold ratio, but degrees of breadth are in single ratio. But
into degrees of height none ascend and are elevated except those who in
the world have been in truths, and have applied them to life.

204. It seems as if things prior must be less perfect than things
subsequent, that is, things simple than things composite; but things
prior out of which things subsequent are formed, that is, things simple
out of which things composite are formed, are the more perfect. The
reason is that the prior or the simpler are more naked and less covered
over with substances and matters devoid of life, and are, as it were,
more Divine, consequently nearer to the spiritual sun where the Lord
is; for perfection itself is in the Lord, and from Him in that sun which
is the first proceeding of His Divine Love and Divine Wisdom, and from
that in those things which come immediately after; and thus in order
down to things lowest, which are less perfect as they are farther removed.
Without such preeminent perfection in things prior and simple, n