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 leaders have decreed, are to be believed blindly because (as they say) they transcend the understanding.  Some, therefore, have imagined the spiritual to be like a bird flying above the air in an ether to which the sight of the eye does not reach; when yet it is like a bird of paradise, which flies near the eye, even touching the pupil with its beautiful wings and longing to be seen.  By the sight of the eye intellectual vision is meant.

375.  The correspondence of the will and understanding with the heart and lungs cannot be abstractly proved, that is, by mere reasonings, but it may be proved by effects.  It is much the same as it is with the causes of things which can be seen rationally, yet not clearly except by means of effects; for causes are in effects, and by means of effects make themselves visible; and until causes are thus made visible, the mind is not assured respecting them.  In what follows, the effects of this correspondence will be described.  But lest any one should fall into ideas of this correspondence imbibed from hypotheses about the soul, let him first read over carefully the propositions in the preceding chapter, as follows:  Love and wisdom, and the will and understanding therefrom, make the very life of man (n. 363, 365).  The life of man is in first principles in the brains, and in derivatives in the body (n. 365).  Such as life is in first principles, such it is in the whole and in every part (n. 366).  By means of these first principles life is in the whole from every part, and in every part from the whole (n. 367).  Such as the love is, such is the wisdom, consequently such is the man (n. 368).