n the natural mind, because that mind is, in form or image, a world;
while the spiritual mind in its form or image is a heaven, and in heaven
evil cannot be entertained. The spiritual mind, therefore, is not opened
from birth, but is only in the capability of being opened. Moreover, the
natural mind derives its form in part from substances of the natural
world; but the spiritual mind from substances of the spiritual world
only; and this mind is preserved in its integrity by the Lord, in order
that man may be capable of becoming a man; for man is born an animal, but
he becomes a man. The natural mind, with all its belongings, is coiled
into gyres from right to left, but the spiritual mind into gyres from left
to right; the two thus curving in directions contrary to each other - a
proof that evil has its seat in the natural mind, and that of itself it
acts against the spiritual mind. Moreover, the gyration from right to left
is turned downward, thus towards hell, but the gyration from left to right
tends upward, thus toward heaven. This was made evident to me by the fact
that an evil spirit can gyrate his body only from right to left, not from
left to right; while a good spirit can gyrate his body from right to left
only with difficulty, but with ease from left to right. Gyration follows
the flow of the interiors, which belong to the mind.

271. EVILS AND FALSITIES ARE IN COMPLETE OPPOSITION TO GOODS AND TRUTHS,
BECAUSE EVILS AND FALSITIES ARE DIABOLICAL AND INFERNAL, WHILE GOODS AND
TRUTHS ARE DIVINE AND HEAVENLY.

That evil and good are opposites, also the falsity of evil and the truth
of good, every one acknowledges when he hears it. Still those who are in
evil do not feel, and therefore do not perceive, otherwise than that evil
is good; for evil gives enjoyment to their senses, especially sight and
hearing, and from that gives enjoyment also to their thoughts, and thus
their perceptions. While, therefore, the evil acknowledge that evil and
good are opposites, still, when they are in evil, they declare from their
enjoyment of it that evil is good, and good evil. For example:-One who
abuses his freedom to think and to do what is evil calls that freedom,
while its opposite, namely, to think the good which in itself is good,
he calls bondage; when, in fact, the latter is to be truly free, and the
former to be in bondage. He who loves adulteries calls it freedom to
commit adultery, but not to be allowed to commit adultery h