endeavor after self-propagation to eternity also.

57. The like is true of human beings as to their affections, which are of
love, and their perceptions, which are of wisdom. The variety of either
is infinite and eternal; so, too, is their fructification and
multiplication, which is spiritual. No person enjoys an affection and
perception so like another's as to be identical with it, nor ever will.
Affections, moreover, may be fructified and perceptions multiplied
without end. Knowledge, it is well known, is inexhaustible. This capacity
of fructification and multiplication without end or to infinity and
eternity exists in natural things with men, in spiritual with the
spiritual angels, and in celestial with the celestial angels. Affections,
perceptions and knowledges have this endless capacity not only in
general, but in every least particular. They have it because they exist
from the infinite and eternal in itself through what is infinite and
eternal from itself. But as the finite has in it nothing of the Divine,
nothing of the kind, not the least, is in the human being as his own. Man
or angel is finite and only a receptacle, by itself dead. Whatever is
living in him is from the proceeding Divine, joined to him by contact,
and appearing in him as if it were his. The truth of this will be seen in
what follows.

58. Divine providence regards what is infinite and eternal from itself
especially in saving mankind because its object is a heaven from mankind
(as was shown, nn. 27-45), and therefore it is man's reformation and
regeneration or salvation to which it especially looks, since heaven
consists of the saved or regenerate. To regenerate man, moreover, is to
unite good and truth or love and wisdom in him, as they are united in the
Lord's proceeding Divine; to this especially, therefore, providence looks
in saving the race. The image of the infinite and eternal is not to be