CONTENTS.

No.

	No.
That the final original: "ultimate" degree is the container, boundary, and foundation of the previous degrees	209
That the degrees of height original: "altitude"; these are "discrete degrees," which are distinct levels like end, cause, and effect, rather than a gradual scale are in their full presence and power in their final form	217
That there are degrees of both kinds referring to continuous degrees (like shades of light) and discrete degrees (like levels of being) in the largest and smallest of all created things	222
That there are three infinite and uncreated degrees of height in the Lord, and three finite and created degrees in man	230
That these three degrees of height are in every person from birth and can be opened one by one; and as they are opened, the person is in the Lord, and the Lord in them	236
That spiritual light flows into a person through three degrees, but spiritual heat only flows in as much as they avoid evil actions as sins and look toward the Lord	242
That if the higher original: "superior" or spiritual degree is not opened in a person, they become natural and focused on the senses original: "sensual"	248
I. What the natural man is, and what the spiritual man	251
II. The quality of the natural man in whom the spiritual degree is opened	252
III. The quality of the natural man in whom the spiritual degree is not opened, but still not shut	253
IV. The quality of the natural man in whom the spiritual degree is entirely shut	254
V. The difference between the life of a natural man and the life of an animal original: "beast"	255
That the natural degree of the human mind is continuous in itself, but because it corresponds with the two higher degrees, it appears to be distinct original: "discrete" when it is raised up	256
That the natural mind, which serves as the covering tegument: a covering or outer layer, like skin or a shell and container of the higher degrees of the human mind, is reactive; if the higher degrees are not opened, it works against them, but if they are opened, it works with them	260
That the misuse of the abilities unique to humans, called reason and free will original: "rationality and liberty", is the source of evil	264
I. That a bad person enjoys these two abilities as much as a good person	266
II. That a bad person misuses these abilities to confirm evils and falsehoods original: "falses", and a good person uses them to confirm good things and truths	267
III. That evils and falsehoods, once confirmed, remain and become parts of a person’s love and life	268
IV. That the things which become parts of a person’s love, and therefore of their life, are passed down through heredity to their children	269
V. That all evils and the resulting falsehoods, both inherited and acquired, reside in the natural mind	270
That evils and falsehoods are entirely opposed to good things and truths, because evils and falsehoods are diabolical and hellish original: "infernal", while good things and truths are divine and heavenly	271
I. That the natural mind, when it is in evils and resulting falsehoods, is a form and image of hell	273
II. That the natural mind, which is a form or image of hell, descends by three degrees	274