yments and the thoughts therefrom,
the life's love of man rules him completely, the internal of the mind by
the affections and perceptions from them, and the external by the
enjoyments of the affections and of the thoughts from them.

107. The manner of this rule may be seen to some extent from comparisons.
Heavenly love with its affections of good and truth and the perceptions
from them, together with the enjoyments of such affections and the
thoughts from these, may be compared to a tree, notable for its branches,
leaves and fruit. The life's love is the tree; the branches with their
leaves are the affections of good and truth with their perceptions; and
the fruits are the enjoyments of the affections with their thoughts.
Infernal love, however, with its affections or lusts of evil and falsity,
together with the enjoyments of the lusts and the thinking from those
enjoyments, may be compared to a spider and the web spun about it. The
love itself is the spider; the lusts of evil and falsity together with
their subtle cunning are the net of threads nearest the spider's post;
and the enjoyments of the lusts together with their crafty schemes are
the more remote threads where flies are snared on the wing, enveloped
and eaten.

108. These comparisons may help one to see the connection of all things
of the will and understanding or of man's mind with his life's love, and
yet not to see it rationally. Rationally it may be seen in this way.
Everywhere there are three which make one, called end, cause and effect.
Here the life's love is end; the affections with their perceptions are
cause; and the enjoyments of the affections and consequent thoughts are
effect. For as an end passes into effect through a cause, love passes by
its affections to its enjoyments and by its perceptions to its thoughts.
The effects are in the enjoyments of the mind and the thoughts thence
when the enjoyments are from the will and the thoughts from the attendant
understanding, that is, when all fully agree. The effects are then part
of man's spirit and although they do not come into bodily act are still a
deed there when there is this agreement. At the same time they are in the
body, dwelling there with man's life's love and longing for the deed,
which occurs when nothing hinders. The same is true of lusts of evil and
evil deeds with those who make evils allowable in spirit.

[2] As an end unites itself with a cause and by the cause with an effect,
t