thing and all things in the whole world, whatever they are, there are such degrees of producing and compounding, that is, from one a second, and from that a third, and so on. [3] Until one has acquired for himself a perception of these degrees he cannot possibly understand the differences between the heavens, nor between the interior and exterior faculties of man, nor the differences between the spiritual world and the natural world, nor between the spirit of man and his body.  So neither can he understand the nature and source of correspondences and representations, or the nature of influx.  Sensual men do not apprehend these differences, for they make increase and decrease, even according to these degrees, to be continuous, and are therefore unable to conceive of what is spiritual otherwise than as a purer natural.  And in consequence they remain outside of and a great way off from intelligence.{1}

{Footnote 1} Things interior and things exterior are not continuous but distinct and discrete according to degrees, and each degree has its bounds (n. 3691, 5114, 5145, 8603, 10099).  One thing is formed from another, and the things so formed are not continuously purer and grosser (n. 6326, 6465).  Until the difference between what is interior and what is exterior according to such degrees is perceived, neither the internal and external man nor the interior and exterior heavens can be clearly understood (n. 5146, 6465, 10099, 10181).

39.  Finally, a certain arcanum respecting the angels of the three heavens, which has not hitherto come into any one’s mind, because degrees have not been understood, may be related.  In every angel and also in every man there is an inmost or highest degree, or an inmost or highest something, into which the Divine of the Lord primarily or proximately flows, and from which it disposes the other interiors in him that follow in accordance with the degrees of order.  This inmost or highest degree may be called the entrance of the Lord to the angel or man, and His veriest dwelling-place in them.  It is by virtue of this inmost or highest that a man is a man, and is distinguished from irrational animals, for these do not have it.  From this it is that man, unlike the animals, is capable, in respect to all his interiors which pertain to his mind and disposition, of being raised up by the Lord to Himself, of believing in the Lord, of being moved by love to the Lord, and thereby beholding Him, and of receiving intelligence and wisdom, and speaking from reason.  Also, it is by virtue of this that he lives to eternity.  But what is arranged and provided by the Lord in this inmost does not distinctly flow into the perception of any angel, because it is above his thought and transcends his wisdom.

40.  These now are the general truths respecting the three heavens; but in what follows each heaven will be particularly treated of.

41.  VI.  The heavens consist of innumerable societies.