This can be seen from each and all things of the animal kingdom, from
each and all things of the vegetable kingdom, and from each and all things
of the mineral kingdom.
A relation to man in each and all things of the animal kingdom is evident
from the following. Animals of every kind have limbs by which they move,
organs by which they feel, and viscera by which these are exercised;
these they have in common with man. They have also appetites and
affections similar to man's natural appetites and affections; and they
have inborn knowledges corresponding to their affections, in some of
which there appears a resemblance to what is spiritual, which is more
or less evident in beasts of the earth, and birds of the air, and in
bees, silk-worms, ants, etc. From this it is that merely natural men
consider the living creatures of this kingdom to be like themselves,
except in the matter of speech.
A relation to man arising out of each and all things of the vegetable
kingdom is evident from this: they spring forth from seed, and thereafter
proceed step by step through their periods of growth; they have something
akin to marriage, followed by prolification; their vegetative soul is use,
and they are forms thereof; besides many other particulars which have
relation to man. These also have been described by various authors.
A relation to man deducible from each and every thing of the mineral
kingdom is seen only in an endeavor to produce forms which exhibit such
a relation (which forms, as said above, are each and all things of the
vegetable kingdom), and in an endeavor to perform uses thereby. For when
first a seed falls into the bosom of the earth, she cherishes it, and
out of herself provides it with nourishment from every source, that it
may shoot up and present itself in a form representative of man. That
such an endeavor exists also in its solid parts is evident from corals
at the bottom of the seas and from flowers in mines, where they originate
from minerals, also from metals. This endeavor towards vegetating, and
performing uses thereby, is the outmost derivation from the Divine in
created things.
62. As there is an endeavor of the minerals of the earth towards
vegetation, so there is an endeavor of the plants towards vivification:
this accounts for insects of various kinds corresponding to the odors
emanating from plants. This does not arise from the heat of this world's
sun, but from life operating through that heat according to the state
of its recipients (as will be seen in what follows).
63. That there is a relation of all things of the created universe to
man may be known from the foregoing statements, yet it can be seen only
obscurely; whereas in the spiritual world this is seen clearly. In that
world, also, there are all things of the three kingdoms, and in the midst
of them the angel; he sees them about him, and also knows that they are
representations of himself; yea, when the inmost of his understanding
is opened he recognizes himself in them, and sees his image in them,
hardly otherwise than as in a mirror.
64. From these and from many other concurring facts which there is not
time to adduce now, it may be known with certainty that God is a Man;
and that the created universe is an image of Him; for there is a general
relation of all things to Him, as well as a particular relation of all
things to man.
65. THE USES OF ALL CREATED THINGS ASCEND BY DEGREES FROM LAST THINGS TO
MAN, AND THROUGH MAN TO GOD THE CREATOR, FROM WHOM THEY ARE.
Last things, as was said above, are each and all things of the mineral
kingdom, which are materials of various kinds, of a stony, saline, oily,
mineral, or metallic nature, covered over with soil formed of vegetable
and animal matters reduced to the finest dust. In these lie concealed
both the end and the beginning of all uses which are from life. The end
of all uses is the endeavor to produce uses, and the beginning is the
acting force from that endeavor. These pertain to the mineral kingdom.
Middle things are each and all things of the vegetable kingdom, such as
grasses and herbs of every kind, plants and shrubs of every kind, and
trees of every kind. The uses of these are for the service of each and
all things of the animal kingdom, both imperfect and perfect. These they
nourish, delight, and vivify; nourishing the bellies of animals with
their vegetable substances, delighting the animal senses with taste,
fragrance, and beauty, and vivifying their affections. The endeavor
towards this is in these also from life. First things are each and all
things of the animal kingdom. Those are lowest therein which are called
worms and insects, the middle are birds and beasts, and the highest,
men; for in each kingdom there are lowest, middle and highest things,
the lowest for the use of the middle, and the middle for the use of the
highest. Thus the uses of all created things ascend in order from outmost
things to man, who is first in order.
66. In the natural world there are three degrees of ascent, and in the
spiritual world there are three degrees of ascent. All animals are
recipients of life. The more perfect are recipients of the life and the
three degrees of the natural world, the less perfect of the life of two
degrees of that world, and the imperfect of one of its degrees. But man
alone is a recipient of the life both of the three degrees of the natural
world and of the three degrees of the spiritual world. From this it is
that man can be elevated above nature, while the animal cannot. Man can
think analytically and rationally of the civil and moral things that are
within nature, also of the spiritual and celestial things that are above
nature, yea, he can be so elevated into wisdom as even to see God. But
the six degrees by which the uses of all created things ascend in their
order even to God the Creator, will be treated of in their proper place.
From this summary, however, it can be seen that there is an ascent of
all created things to the first, who alone is Life, and that the uses
of all things are the very recipients of life; and from this are the
forms of uses.
67. It shall also be stated briefly how man ascends, that is, is elevated,
from the lowest degree to the first. He is born into the lowest degree
of the natural world; then, by means of knowledges, he is elevated into
the second degree; and as he perfects his understanding by knowledges
he is elevated into the third degree, and then becomes rational. The
three degrees of ascent in the spiritual world are in man above the three
natural degrees, and do not appear until he has put off the earthly body.
When this takes place the first spiritual degree is open to him,
afterwards the second, and finally the third; but this only with those
who become angels of the third heaven; these are they that see God. Those
become angels of the second heaven and of the last heaven in whom the
second degree and the last degree can be opened. Each spiritual degree
in man is opened according to his reception of Divine Love and Divine
Wisdom from the Lord. Those who receive something thereof come into the
first or lowest spiritual degree those who receive more into the second
or middle spiritual degree, those who receive much into the third or
highest degree. But those who receive nothing thereof remain in the
natural degrees, and derive from the spiritual degrees nothing more than
an ability to think and thence to speak, and to will and thence to act,
but not with intelligence.
68. Of the elevation of the interiors of man, which belong to his mind,
this also should be known. In everything created by God there is reaction.
In Life alone there is action; reaction is caused by the action of Life.
Because reaction takes place when any created thing is acted upon, it
appears as if it belonged to what is created. Thus in man it appears as
if the reaction were his, because he has no other feeling than that life
is his, when yet man is only a recipient of life. From this cause it is
that man, by reason of his hereditary evil, reacts against God. But so
far as man believes that all his life is from God, and that all good of
life is from the action of God, and all evil of life from the reaction
of man, so far his reaction comes to be from [God's] action, and man
acts with God as if from himself. The equilibrium of all things is from
action and simultaneous reaction, and in equilibrium everything must be.
These things have been said lest man should believe that he himself
ascends toward God from himself, and not from the Lord.