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