322.  That the universe of that world represents man in an image can be clearly seen from this, that all things just mentioned (n. 321) appear to the life, and take form about the angel, and about the angelic societies, as if they were produced or created by them; they are about them permanently, and do not pass away.  That they are as if they were produced or created by them is seen by their no longer appearing when the angel goes away, or when the society passes to another place; also when other angels come in place of these the appearance of all things about them is changed — in the paradises the trees and fruits are changed, in the flower gardens the flowers and seeds, in the fields the herbs and grasses, also the kinds of animals and birds are changed.  Such things take form and are changed in this manner, because all these things take form according to the affections and consequent thoughts of the angels, for they are correspondences.  And because things that correspond make one with that to which they correspond they are an image representative of it.  The image itself is not seen when these things are viewed in their forms, it is seen only when they are viewed in respect to uses.  It has been granted me to perceive that angels, when their eyes were opened by the Lord, and they saw these things from the correspondence of uses, recognized and saw themselves therein.

323.  Inasmuch as these things which have existence about the angels, corresponding to their affections and thoughts, represent a universe, in that there are lands, plants, and animals, and these constitute an image representative of the angel, it is evident why the ancients called man a microcosm.

324.  That this is so has been abundantly confirmed in the Arcana Coelestia, also in the work Heaven and Hell, and occasionally in the preceding pages where correspondence is treated of.  It has been there shown also that nothing is to be found in the created universe which has not a correspondence with something in man, not only with his affections and their thoughts, but also 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).