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