194.  It should be known that each degree is made distinct from the others by coverings of its own, and that all the degrees together are made distinct by means of a general covering; also, that this general covering communicates with interiors and inmosts in their order.  From this there is conjunction of all and unanimous action.

195.  The first degree is the all in everything of the subsequent degrees.

This is because the degrees of each subject and of each thing are homogeneous; and they are homogeneous because produced from the first degree.  For their formation is such that the first, by bundlings or groupings, in a word, by aggregations of parts, produces the second, and through this the third; and discretes each from the other by a covering drawn around it; from which it is clear that the first degree is chief and singly supreme in the subsequent degrees; consequently that in all things of the subsequent degrees, the first is the all.

196.  When it is said that degrees are such in respect to each other, the meaning is that substances are such in their degrees.  This manner of speaking by degrees is abstract, that is, universal, which makes the statement applicable to every subject or thing which is in degrees of this kind.

197.  This can be applied to all those things which have been enumerated in the preceding chapter, to the muscles, the nerves, the matters and parts of both the vegetable and mineral kingdoms, to the organic substances that are the subjects of thoughts and affections in man, to atmospheres, to heat and light, and to love and wisdom.  In all these, the first is singly supreme in the subsequent things; yea, it is the sole thing in them, and because it is the sole thing in them, it is the all in them.  That this is so is clear also from these well-known truths; that the end is the all of the cause, and through the cause is the all of the effect; and thus end, cause, and effect are called first, middle, and last end.  Further, that the cause of the cause is also the cause of the thing caused; and that there is nothing essential in causes except the end, and nothing essential in movement excepting effort [conatus]; also, that the substance that is substance in itself is the sole substance.

198.  From all this it can clearly be seen that the Divine, which is substance in itself, that is, the one only and sole substance, is the substance from which is each and every thing that has been created; thus that God is the All in all things of the universe, according to what has been shown in Part First, as follows.  Divine Love and Divine Wisdom are substance and form (n. 40-43); Divine Love and Divine Wisdom are substance and form in itself, therefore the Very and the Only (n. 44-46); all things in the universe were created by Divine Love and Divine Wisdom (n. 52-60); consequently the created universe is His image (n. 61-65); the Lord alone is heaven where angels are (n. 113-118).