PART ONE

Chapter Four

THE HUMAN FORM UNIVERSALLY IN CREATION
Note: Evolutioniste refer the analogies of organic
creation to the study of "homology".

1.    All things in the universe have relation to (refer themselves to) good and truth.  N.  11ff, gen.art.

NOTE:

Will and Understanding
Motor and Sensory
Descant and Ascent
Active and Passive (cp. Principia)
Suns and Planets
Heat and Light: volumatim and singulatim.  E. 726³
Sexes:
       in chemical affinities (Atoms, etc. and doctrine that Nature is the same in leasts.)
       in plants
       in animals
       in man:  only in men is there truly sex, because only man is spiritual

2.    The Image of the Human Form is impressed upon Nature.

W. 52.

    "So full of Divine Love and Divine Wisdom is the universe, in greatests and in leasts, and in firsts and lasts, that it may be said to be Divine Love and Divine Wisdom in the image.  That this is so is clearly manifest from correspondence of all things of the universe with all things of man.

    "There is such a correspondence of each and every thing that has existence in the created universe with each and everything of amn, that man may be said to be a 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 outmost life with all things of the mineral kingdom.

    "That there is such a correspondence is not apparent to any one in the natural world, but it is apparent to every one in the spiritual world who gives heed to it.  In that world are all things which exist in the natural world in its three kingdoms, and they are correspondences of affections and thoughts, that is , of affections from the will and of thoughts from the understanding, also of the ultimates of life, of those who are there; and the latter and the former appear about them in such aspect as in the created universe, with the difference that it is in lesser effigy.  From this it is very evident to angels that the created universe is an image representative of God-Man, and that it is His Love and Wisdom which are presented in the universe, 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, yea, neither is man a man in himself, but all is from God, who is Man, Wisdom and Love, also Form and Substance in itself.    That which in itself IS, is uncreate and infinite; but what is from Him, because it has in it nothing which IS IN ITSELF, is created and finite, and this presents an image of Him from Whom it is and exists."

Analysis:

                        Correspondence of

Affections & Thoughts Will & Understanding Ultimates of life

with      Animal Kingdom with      Vegetable Kingdom with      Mineral Kingdom

This is apparent in the Spiritual World; appearances around the angels.. (Cp. W. 63)

The created Universe is an image representative of God-Man. Expl.

3.    "All things which have been created have relation to Man, in a certain Image."

    W. 61:

    "This can be seen from each and all things of the animal kingdom, from each and all things of the vegetable kingdom, and from each and all things of the minersl kingdom.

    'A relation to man in each and every thing of the animal kingdom appears from this: that animals of every kind have members by which they move themselves, organs by which they feel, and viscera by which they actuate these; which things they have in common with man.  They also have appetites and affections like the natural appetites and affections of man  And they have connate knowledge corresponding to their affections, in some of which something as it were spiritual appears, which is more or less evident before the eyes, wsith the beasts of the earth, the birds of heaven, bees, silkworms, ants, etc.  From this it is that merely natural men make the living creatures of this kingdom like themselves, except as to speech.

    "A relation to man from each and every thing of the vegetable kingdom is evident from this: that they come forth from seed, and that they proceed successively in their age; that they have something similar to marriage and after that prolification; that their vegetable soul is use, of which they are forms; besides many other things which are relations to man; which also have been described by various authors.

    'A relation to man as to each and every thing of the mineral kingdom appears only in the conatus of producing forms which do relate themselves (which ar, as said above, all and single things of the vegetable kingdom), and thus in the conatus of pruldcing uses.  For when seed first falls into the bosom of the earth, she cherishes it, and gives from everything of her abundance, that it may germinate and present itself in a form representative of man.  That there is such a conatus, even in its hard substances (siccis), is evident from corals in the bottom of the sea, and from the flowers in mines, which are ther from minerals and also from metals.  The conatus toward vegetating, and of performing uses thereby, is the ultimate of the Divine in Creation."  A. C. 3747

5.  The uses of all Created Things ascend by Degrees from Ultimate Things to Man, and through Man to God a quo.  W. 65.

a)    In ultimates (the mineral kingdom) lie concealed the End and also the Beginning of all uses which are from life.\

       END - Conatus to produce uses.|
       BEGINNING - Acting force thence.

b)    Middle things (the vegetable kingdom) serve the animal kingdom - to nourish, delight, and vivify.

c)    Primes (animal kingdom) also includes men.

W. 66, 67:  

    Six degrees of ascent.

W. 171:

     "Out of the ground form of uses are continually being raised by the Lord the Creator, in their order up to man, who as to his body is also from it.  Thereafter man is elevated by the reception of love and wisdom from the Lord..."  The means provided.

W. 310:

    "In earths there is a conatus to produce uses in form, that is, forms of uses.  That there is this conatus in earths is evident from their origin, since the substances and matters of which the earth consists are the ends and terminations of the atmospheres which proceed as uses from the Spiritual Sun (W. 305-6).  And because these substances and matters are from that origin, and their aggregations are held together in connection by the pressure of the surrounding atmospheres, it follows that thence they have a perpetual conatus of producing forms of uses.  That very quality, (namely) that they are able to rpoduce, they draw from their spheres, with which, therefore, they are concordant.  Such a conatus and quality are said to be in earths, but it is to be understood that they are with (apud) those substances and matters of which the earths consists, whether they are in the earths, or in exhalations from the earths in the atmospheres.  That atmospheres are full of such things is known.  

    
Tjat there is such a conatus and quality in the substances and matters of earths, appears manifestly from this, that seeds of every kind, opened by means of heat to their inmosts, are impregnated by most subtle substances which can have no other than a spiritual origin, and through this they have power of conjoining themselves for use, from which is their prolific.  Then through conjunction with matters from a natural origin they are able to produce forms of uses, and then to put them forth, as from a womb, that they may come into the light and so sprout and grow.  Afterward that conatus is continuous from the earths through the root even to the ultimates, and from the ultimates to the firsts, in which is the use itself in its origin.  Thus uses pass over into forms, and the forms from the use (which is as a soul), in the progression from primes to ultimates and from ultimates to primes, derive that each and all things of them are of some use.  Use is said to be as the soul, because its form is as a body.

    ''It also follows that there is a conatus more interior, which is the conatus of producing uses for the animal kingdom through vegetative growths, for by them animals of every kind are nourished.  It follows further that there is in them an inmost conatus, which is the conatus of performing uses to the human race.  These things follow from this:
   1)    That there are ultimates, and in the ultimates all prior things are together in their order (according to what has been shown above
   2)    That degrees of both kinds are in the greatests and leasts of all things (see W. 2220229).  It is the same in this contus.
   3)    That all uses are produced by the Lord out of ultimates, therefore in the ultimates theremust be a conatus to them."

Compare Ath. Cr. 26:

An arcanum: the clothing of forms which goes on everywhere in the atmosphere; it is an essential of atmospheres, both spiritual and natural;... cp.178\

W. 311:

    Devined.

W. 313f:

    An image of creation in all forms of uses.  Desc. W. 314-317.

There is no implanted power in creation...Conatus is from the Spiritual World.  A. 5173

A 5173:

    "That which, from the spiritual world, is in natural things, is...an endeavor (conatus) ... Thence, the whole visible world is a theatre representative of the spiritual world...  In motion there is nothing real but the conatus.  It is clear that this force or conatus, which is in action or motion, is the spiritual in the natural; for to think and will is spiritual, and to act and be moved is natural..."

A conatus toward the human form is in all spiritual forces; it is present in everything in both worlds.  E 1206³.

Homology in the vegetable kingdom is from the same origin.

E. 1208²:

    "There are two general forms, the spiritual and the natural.  The spiritual is such as belongs to animals, and the natural is such as belongs to plants.

    "This is why all things of nature, except the sun, moon, and atmospheres, constitute three kingdoms, the animal, the vegetable, and the mineral; and the mineral kingdom is simply a storehouse in which are contained, and from which are take, the things of which the form of the other kingdoms, the animal and vegetable, are composed.

    'For this reason the entire heaven is in such a form, and all angels and spirits are in such a form, and men on earth are in such a form, and all beasts, birds, and fishes, for all these have like organs.

End of Chapter 4