so with his bodily organs and viscera; not with
these however as substances, but as uses. From this it is that in the
Word, where the church and the man of the church are treated of, such
frequent mention is made of trees, such as "olives," "vines," and
"cedars;" of "gardens," "groves" and "woods;" and of the "beasts of
the earth," "birds of the air," and "fish of the sea." They are there
mentioned because they correspond, and by correspondence make one, as
was said above; consequently, when such things are read in the Word by
man, these objects are not perceived by angels, but the church or the
men of the church in respect to their states are perceived instead.

325. Since all things of the universe have relation in an image to man,
the wisdom and intelligence of Adam are described by the "garden of Eden,"
wherein were all kinds of trees, also rivers, precious stones, and gold,
and animals to which he gave names; by all of which are meant such things
as were in Adam, and constitute that which is called man. Nearly the same
things are said of Ashur, by whom the church in respect to intelligence is
signified (Ezek. 31:3-9); and of Tyre, by which the church in respect to
knowledges of good and truth is signified (Ezek. 28:12, 13).

326. From all this it can be seen that all things in the universe, viewed
from uses, have relation in an image to man, and that this testifies that
God is a man. For such things as have been mentioned above take form about
the angelic man, not from the angels, but from the Lord through the angels.
For they take their form from the influx of the Lord's Divine Love and
Divine Wisdom into the angel, who is a recipient, and before whose eyes
all this is brought forth like the creation of a universe. From this they
know there that God is a Man, and that the created universe, viewed in its
uses, is an image of God.

327. ALL THINGS CREATED BY THE LORD ARE USE; THEY ARE USES IN THE ORDER,
DEGREE, AND RESPECT IN WHICH THEY HAVE RELATION TO MAN, AND THROUGH MAN
TO THE LORD, FROM WHOM [THEY ARE].

In respect to this it has been shown above: That from God the Creator
nothing can take form except uses (n. 308); that the uses of all created
things ascend by degrees from outmost things to man, and through man to
God the Creator, from whom they are (n. 65-68); that the end of creation
takes form in outmosts, which end is, that all things may return to God
the Creator, and that there may be conjunction (n. 1