and natural, thus nothing of correspondence.  Nor, indeed, can anything be known of any difference between the life of men and that of beasts, or between the more perfect and the less perfect animals; neither of the differences among the forms of the vegetable kingdom, nor among the matters of the mineral kingdom.  From which it can be seen that they who are ignorant of these degrees are unable to see causes from anything of judgment; they see only effects, and from these judge of causes, which is done for the most part by an induction that is continuous with effects.  But causes produce effects not continuously but discretely; for cause is one thing, and effect is another.  The difference between the two is like the difference between prior and subsequent, or between that which forms and that which is formed.

186.  That it may be still better comprehended what discrete degrees are, what their nature is, and how they differ from continuous degrees, the angelic heavens may serve as an example.  There are three heavens, and these are separated by degrees of height; therefore the heavens are one below another, nor do they communicate with each other except by influx, which proceeds from the Lord through the heavens in their order to the lowest; and not contrariwise.  Each heaven by itself, however, is divided not by degrees of height but by degrees of breadth.  Those who are in the middle, that is, at the center, are in the light of wisdom; but those who are around about, even to the boundaries, are in the shade of wisdom.  Thus wisdom grows less and less even to ignorance, as light decreases to shade, which takes place continuously.  It is the same with men.  The interiors belonging to their minds are separated into as many degrees as the angelic heavens; and these degrees are one above another; therefore the interiors of men which belong to their minds are separated by discrete degrees, that is, degrees of height.  Consequently a man may be in the lowest degree, then in a higher, and also in the highest degree, according to the degree of his wisdom; moreover, when he is in the lowest degree only, the higher degree is shut, — but is opened as he receives wisdom from the Lord.  There are also in a man, as in heaven, continuous degrees, that is degrees of breadth.  A man is like the heavens because as regards the interiors of his mind, he is a heaven in least form, in the measure in which he is in love and wisdom from the Lord.  That man as regards the interiors of his mind is a heaven in least form may be seen in the work Heaven and Hell (n. 51-58.)

187.  From all this it can be seen, that one who knows nothing about discrete degrees, that is, degrees of height, can know nothing about the state of man as regards his reformation and regeneration, which are effected through the reception of love and wisdom of the Lord, and then through the opening of the interior degrees of his mind in their order.  Nor can he know anything about influx from the Lord through the