e calls
bondage; for in lasciviousness he has a sense of enjoyment, but of the
contrary in chastity. He who is in the love of ruling from love of self
feels in that love an enjoyment of life surpassing other enjoyments of
every kind; consequently, everything belonging to that love he calls
good, and everything contrary to it he declares to be evil; when yet
the reverse is true. It is the same with every other evil. While every
one, therefore, acknowledges that evil and good are opposites, those who
are in evils cherish a reverse conception of such opposition, and only
those who are in good have a right conception of it. No one so long as he
is in evil can see good, but he who is in good can see evil. Evil is below
as in a cave, good is above as on a mountain.

272. Now as many do not know what the nature of evil is, and that it is
entirely opposite to good, and as this knowledge is important, the subject
shall be considered in the following order:

(1) The natural mind that is in evils and in falsities therefrom is a
form and image of hell.

(2) The natural mind that is a form and image of hell descends through
three degrees.

(3) The three degrees of the natural mind that is a form and image of
hell, are opposite to the three degrees of the spiritual mind which is
a form and image of heaven.

(4) The natural mind that is a hell is in every respect opposed to the
spiritual mind that is a heaven.

273. (1) The natural mind that is in evils and in falsities therefrom is
a form and image of hell. The nature of the natural mind in man in its
substantial form cannot here be described, that is, its nature in its own
form woven out of the substances of both worlds, in the brains where that
mind in its first principles, has its seat. 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 somewhat only shall be said of its form
as regards the states and their changes, whereby perceptions, thoughts,
intentions, volitions, and their belongings are manifested; for, as
regards these states and changes, the natural mind that is in evils and
their falsities is a form and image of hell. Such a 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, or hearing without an ear. In regard, then, to the form
or image wherein the natural mind im