is its soul, cannot be understood.

But what correspondence is and what influx is shall be illustrated by
examples. The changes of the face that are called expressions
correspond to the affections of the mind; consequently the face changes
in respect to its expressions just as the affections of the mind change
in respect to their states. These changes in the face are
correspondences, as consequently the face itself is; and the action of
the mind into it, that the correspondences may be exhibited, is called
influx. The sight of man's thought, which is called the understanding,
corresponds to the sight of his eyes; and consequently the quality of
the thought from the understanding is made evident by the light and
flame of the eyes. The sight of the eye is a correspondence, as
consequently the eye itself is; the action of the understanding into the
eye, by which the correspondence is exhibited, is influx. Active
thought, which belongs to the understanding, corresponding to speech,
which belongs to the mouth. The speech is a correspondence, likewise
the mouth and everything belonging to it, and the action of thought into
speech and into the organs of speech is influx. The perception of the
mind corresponds to the smell of the nostrils. The smell and the
nostrils are correspondences, and the action is influx. For this reason
a man who has interior perception is said to have a keen nose, and
perceiving a thing is called scenting it out. Hearkening, which means
obedience, corresponds to the hearing of the ears; consequently both the
hearing and the ears are correspondences, and the action of obedience
into the hearing, that a man may raise his ears and attend, is influx;
therefore hearkening and hearing are both significative, hearkening and
giving ear to anyone meaning to obey, and hearkening and hearing anyone
meaning to hear with the ears. The action of the body corresponds to
the will, the action of the heart corresponds to the life of the love,