374. (ii) There is a correspondence of the will and understanding with the heart and lungs, and from this a correspondence of all things of the mind with all things of the body. This is something new, because it has hitherto been unknown, for the reason that nobody knew what the spiritual was, and wherein it differed from the natural. Consequently, what correspondence is was unknown; for there is a correspondence between spiritual things and natural, and through that correspondence comes their union. It is said that hitherto there has been no knowledge of what the spiritual is and how it differs from the natural and hence what correspondence is. Yet these things could have been known. Who does not know that affection and thought are spiritual, and therefore that all things belonging to them are spiritual? Who does not know that action and speech are natural, and therefore that all things belonging to them are natural? Who does not know that affection and thought, which are spiritual, cause man to act and speak? Who cannot know from these things what is the correspondence of spiritual things with natural? Does not thought make the tongue speak, and affection together with thought make the body act? They are two distinct things. I can think without speaking, and I can will without acting; and the body, it is known, neither thinks nor wills, but speech is derived from thought, and action from the will. Does not affection beam forth from the face and there present a type of itself? This everyone knows. Is not affection, regarded in itself, spiritual, and are not the changes of the countenance, called the expression, natural? From this, who might not then conclude that there is a correspondence and hence a correspondence of all things of the mind with all things of the body? And, since all things of the mind have relation to affection and thought, or what is the same, to will and understanding, and all things of the body to the heart and lungs, who might not also conclude that there is a correspondence of the will with the heart, and of the understanding with the lungs? Such things have been unknown, though they might have been known, because man has become so external as to be unwilling to acknowledge anything except the natural. This has been the delight of his love, and therefore the delight of his understanding. For which reason it has been distasteful to him to raise his thought above the natural to something spiritual apart from the natural, and consequently, on account of his natural love and its delight, he could only think of the spiritual as a purer natural, and of correspondence as something flowing in by continuity. Nay more, a man who is merely natural, is unable to think of anything apart from the natural; to him this would be nothing. There is another reason that these things have not been seen, and have, therefore, hitherto been unknown. It is because all things of religion, called spiritual, have been banished from the sight of man by the dogma in the whole Christian world, that the theological, that is the spiritual, teachings, decreed by Councils and certain leaders, must be blindly believed because, as they say, they transcend the understanding. Some, therefore, have imagined the spiritual to be like a bird flying above the air in the ether, to which the sight of the eye does not reach; when yet it is like a bird of paradise flying near the eye and touching its pupil with its lovely wings, longing to be seen. By the sight of the eye is meant intellectual vision.