374. (2) There is a correspondence of the will and intellect with the heart and lungs, and consequently a correspondence of all the mind's constituents with all the body's constituents. This is something new, having been previously unknown, because people have not known what the spiritual realm is and how it differs from the natural one. Consequently they have not known what correspondence is, either; for there is a correspondence of spiritual phenomena with natural ones, and through it a conjunction of them. We say that people have not previously known what the spiritual realm is and the correspondence it has with the natural one, and consequently what correspondence is; and yet both of these could have been known. Who does not know that affection and thought are spiritual, and therefore that all components of affection and thought are spiritual? Who does not know that action and speech are natural, and therefore that all the components of action and speech are natural? Who does not know that it is affection and thought, which are spiritual, that cause a person to act and speak? Who then cannot know what the correspondence of spiritual phenomena with natural ones is? Is it not thought that causes the tongue to speak, and affection in union with thought that causes the body to act? The two planes are distinct. I can think and not speak, and I can will and not act. We also know that the body does not think or will, but that thought descends into speech, and will into action. [2] Does not affection, moreover, shine from the face and present in it an image of itself? Everyone knows that it does. Is not affection, regarded in itself, spiritual, and are not changes in the face, which we also call its expressions, natural? Who cannot conclude from this that a correspondence exists, and consequently that there is a correspondence of all the mind's constituents with all the body's constituents? And because all the constituents of the mind are connected with affection and thought, or in other words, with the will and intellect, and all the constituents of the body with the heart and lungs, who cannot conclude that there is a correspondence of the will with the heart, and of the intellect with the lungs? [3] Things of this kind have remained unknown, even though they could have been known, for the reason that people have become so externally oriented that they have been unwilling to acknowledge anything but the natural realm. This has been their love's delight, and so the delight of their intellect. Consequently to elevate their thought above the natural realm to something spiritual apart from anything natural has been unappealing to them. Owing to their natural love and its delight, therefore, they have been unable to think of a spiritual entity as being anything other than a purer natural one, and of correspondence as being anything other than something flowing in by a continuous means. Indeed, the merely natural person cannot think of anything apart from the natural realm. Anything apart from that to him does not exist. [4] Another reason these things have not been seen and so have been previously unknown is that all matters of religion that are called spiritual have been removed from people's contemplation by the dogma accepted throughout the Christian world that theological matters, being spiritual, which councils and some authorities have concluded, are to be believed blindly because, as they say, they transcend the intellect. Therefore some people have supposed something spiritual to be like a bird which flies above the atmosphere in outer space, beyond the range of visual sight, when in fact it is like a bird of paradise which flies within close range of the eye and brushes its pupil with its beautiful wings, wishing to be seen. By the sight of the eye we mean the sight of the intellect.