273. (i) The natural mind which is in evils and consequent falsities is a form and image of hell. It is impossible here to describe the nature of the natural mind in man in its substantial form, that is, its nature in its own form woven out of the substances of both worlds in the brains where that mind resides in its first principles. The universal idea of that form will be given in what follows where the correspondence of the mind and body is to be treated of. Here something will be said only about its form as regards states and their changes whereby perceptions, thoughts, intentions, volitions and their belongings are manifested; for as regards these states and changes, the natural mind which is in evils and consequent falsities is a form and image of hell. This form supposes a substantial form as a subject, for without a substantial form as a subject, changes of state are impossible, just as sight is impossible without an eye, and hearing without an ear. Therefore as regards the form or image by which the natural mind reflects hell, that form or image is such that the ruling love with its lusts, which is the universal state of that mind, is like the devil in hell, and the thoughts of the false, arising out of that ruling love, are like the devil's crew. Nothing else is understood in the Word by the devil and his crew. The case is similar also [in hell], for in hell there is a love of ruling from the love of self, a reigning love, called there the devil, and affections of the false with the thoughts arising out of that love, are called his crew. It is the same in every society in hell, with differences such as the differences of species in one genus. Also in a similar form is the natural mind which is in evils and consequent falsities. Therefore also the natural man who is of this character comes, after death, into a society of hell similar to himself, and then, in each and every particular, he acts in unison with it, for he comes into his own form, that is, into the states of his own mind. There is also another love, called satan, subordinate to the former love which is called the devil; this is the love of possessing the goods of others by every evil device. Malicious villanies and subtleties are its crew. Those who are in this hell are generically called satans, and those in the former, devils; and such of them as act openly there do not disown their name. Hence it is that the hells as a whole are called the devil and satan. The two hells are generically distinguished in accordance with those two loves, because all the heavens are distinguished into two kingdoms, the celestial and the spiritual, in accordance with two loves. And the diabolic hell corresponds, by opposites, to the celestial kingdom, while the satanic hell corresponds, by opposites, to the spiritual kingdom. It may be seen in the work HEAVEN AND HELL (n. 20-28) that the heavens are distinguished into two kingdoms. The natural mind which is of such a character is in form a hell because every spiritual form is like itself in greatest and in least things. Therefore it is that every angel is a heaven in lesser form, as has also been shown in the work HEAVEN AND HELL (n. 51-58). From this it also follows that every man or spirit who is a devil or a satan is a hell in lesser form.