tual is, or of
what its correspondence with the natural is and therefore what
correspondence is; yet these might have been known. Who does not know
that affection and thought are spiritual, therefore that all things of
affection and thought are spiritual? Who does not know that action and
speech are natural, therefore that all things of action and speech are
natural: who does not know that affection and thought, which are
spiritual, cause man to act and to speak? From this who cannot see what
correspondence is between things spiritual and things natural? Does not
thought make the tongue speak, and affection together with thought make
the body act? There are two distinct things: I can think without speaking,
and I can will without acting; and the body, it is known, neither thinks
nor wills, but thought falls into speech, and will descends into action.
Does not affection also beam forth from the face, and there exhibit a
type of itself? This everyone knows. Is not affection, regarded in itself,
spiritual, and the change of countenance, called the expression, natural?
From this who might not conclude that there is correspondence; and
further, a correspondence of all things of the mind with all things of
the body; and since all things of the mind have relation to affection
and thought, or what is the same, to the will and understanding, and all
things of the body to the heart and lungs, - that there is a correspondence
of the will with the heart and of the understanding with the lungs? Such
things have remained unknown, though they might have been known, because
man has become so external as to be unwilling to acknowledge anything
except the natural. This has become the joy of his love, and from that
the joy of his understanding; consequently it has become distasteful to
him to raise his thought above the natural to anything spiritual separate
from the natural; therefore, from his natural love and its delights, he
can think of the spiritual only as a purer natural, and of correspondence
only as a something flowing in by continuity; yea, the merely natural man
cannot think of anything separate from the natural; any such thing to him
is nothing. Again, these things have not heretofore been seen and known,
because everything of religion, that is, everything called spiritual, has
been banished from the sight of man by the dogma of the whole Christian
world, that matters theological, that is, spiritual, which councils and
certain