when they are in evil, they declare from their enjoyment of it that evil is good, and good evil.  For example:-One who abuses his freedom to think and to do what is evil calls that freedom, while its opposite, namely, to think the good which in itself is good, he calls bondage; when, in fact, the latter is to be truly free, and the former to be in bondage.  He who loves adulteries calls it freedom to commit adultery, but not to be allowed to commit adultery he calls bondage; for in lasciviousness he has a sense of enjoyment, but of the contrary in chastity.  He who is in the love of ruling from love of self feels in that love an enjoyment of life surpassing other enjoyments of every kind; consequently, everything belonging to that love he calls good, and everything contrary to it he declares to be evil; when yet the reverse is true.  It is the same with every other evil.  While every one, therefore, acknowledges that evil and good are opposites, those who are in evils cherish a reverse conception of such opposition, and only those who are in good have a right conception of it.  No one so long as he is in evil can see good, but he who is in good can see evil.  Evil is below as in a cave, good is above as on a mountain.

272.  Now as many do not know what the nature of evil is, and that it is entirely opposite to good, and as this knowledge is important, the subject shall be considered in the following order: 

(1) The natural mind that is in evils and in falsities therefrom is a form and image of hell.

(2) The natural mind that is a form and image of hell descends through three degrees.

(3) The three degrees of the natural mind that is a form and image of hell, are opposite to the three degrees of the spiritual mind which is a form and image of heaven.

(4) The natural mind that is a hell is in every respect opposed to the spiritual mind that is a heaven.

273. (1) The natural mind that is in evils and in falsities therefrom is a form and image of hell.  The nature of the natural mind in man in its substantial form cannot here be described, that is, its nature in its own form woven out of the substances of both worlds, in the brains where that mind in its first principles, has its seat.  The universal idea of that form will be given in what follows, where the correspondence of the mind and body is to be treated of.  Here somewhat only shall be said of its form as regards the states and their changes, whereby perceptions, thoughts, intentions, volitions, and their belongings are manifested; for, as regards these states and changes, the natural mind that is in evils and their falsities is a form and image of hell.  Such a form supposes a substantial form as a subject; for without a substantial form as a subject, changes of state are impossible, just as sight is impossible without an eye, or hearing without an ear.  In regard, then, to the form or image wherein the natural mind images hell, that