Correspondence, between nature and spirit


[1 of 4] Swedenborg (1688-1772, Sweden): primary subject "Correspondence, between nature and spirit" (search under Inner Life/Teachings)": source "Heaven and Hell": detail "Section 89"
First, what correspondence is. The whole natural world corresponds to the spiritual world, and not merely the natural world in general, but also every particular of it; and as a consequence everything in the natural world that springs from the spiritual world is called a correspondent. It must be understood that the natural world springs from and has permanent existence from the spiritual world, precisely like an effect from its effecting cause.

[2 of 4] Swedenborg (1688-1772, Sweden): primary subject "Correspondence, between nature and spirit" (search under Inner Life/Teachings)": source "Arcana Coelestia, vol.4": detail "Section 3225"
‘Correspondence’ is between those things which are of the light of heaven, and those things which are of the light of the world, that is, between those things which are of the internal or spiritual man, and those which are of the external or natural man. And ‘representation’ is whatever exists in those things which are of the light of the world, that is, whatever exists in the external or natural man, relatively to those things which are of the light of heaven, that is, those things which are from the internal or spiritual man.

[3 of 4] Swedenborg (1688-1772, Sweden): primary subject "Correspondence, between nature and spirit" (search under Inner Life/Teachings)": source "Divine Love and Wisdom": detail "Section 52 - 54"
All things in the universe have been created by the Divine Love and the Divine Wisdom of God Man. The universe in the greatest and least things, and in the first and last things, is so full of Divine Love and Divine Wisdom, that it may be defined as Divine love and Divine wisdom in an image. That this is so, appears manifestly from the correspondence of all things of the universe with all things of man. All things in general and in particular which exist in the created universe, have such a correspondence with all things of man in general and in particular, that it may be said that man also is a kind of universe. There is a correspondence of his affections, and thence of his thoughts, with all things of the animal kingdom; of his will, and thence of his understanding, with all things of the vegetable kingdom; and of his ultimate life, with all things of the mineral kingdom. That there is such a correspondence does not appear to anyone in the natural world, but to everyone who attends to it, in the spiritual world.
 In the spiritual world there are all things which exist in the natural world in its three kingdoms, and they are correspondences of affections and thoughts, of the affections from the will and the thoughts from the understanding, as well as of the ultimate or last things of the life, of those who are there; and both the latter and the former appear around them in just such an aspect as that of the created universe, with this difference, that their embodiment is smaller.
 Hence it is plain to the angels, that the created universe is an image representative of God Man, and that it is His Love and Wisdom which in the universe are presented in an image. Not that the created universe is God Man, but that it is from Him; for nothing whatever in the created universe is substance and form in itself, or life in itself, or love and wisdom in itself; nay, neither is a man a man in himself; but all is from God, who is Man, Wisdom and Love, and Form and Substance in Himself. That which is in itself is uncreate and infinite; but that which is from Him, inasmuch as it carries nothing with it which is self-existent, is created and finite, and this represents an image of Him from whom it is and exists.
 Of things created and finite may be predicated esse (being) and existere (manifestation), also substance and form, and even life, nay love and wisdom, but all these are created and finite. The reason why these attributes may be predicated here, is not that these subjects possess anything Divine, but that they are in the Divine, and that the Divine is in them. For all that is created, in itself is inanimate and dead, but things are animated and made alive by the fact that the Divine is in them, and that they are in the Divine.
 The Divine is not in one subject differently from what it is in another, but one created subject is different from another, for no two things can be the same, and hence each thing is a different continent. On this account the Divine appears various in its image.

[4 of 4] Swedenborg (1688-1772, Sweden): primary subject "Food" (search under Cosmology/Science)": source "Spiritual Experiences, vol.3": detail "Section 3894"
Just as when the dung of horses was seen I observed that certain spirits could not stand the aura arising from it—namely, of reasonings in the case of evil ones, and perhaps of scientific confirmations with the good—so it is in other instances, as when I was eating buttered bread, then certain spirits, or societies of spirits, were displeased even to the point of threatening to harm my tongue, saying that they could not stand it, for the reason that butter symbolizes what is heavenly, thus the aura of the good, which the evil could not bear. Therefore I had to abstain from butter for a long time; likewise that one kind of tea was more pleasing than another just because they drew from it an aura that had less of a spiritual quality. So it was in regard to many other things that I ate, or drank, such as milk, and other drinks, all of which showed that on being seen, they brought about the corresponding spiritual, or heavenly, aura, which was unbearable. There occurred many similar instances, on which it was not granted me to reflect.