form after the image of the greatest, therefore there is both a spiritual and a natural world belonging to him. The interiors which belong to his mind and have relation to understanding and will, constitute his spiritual world; but the exteriors which belong to his body and have relation to its senses and actions, constitute his natural world. Whatever therefore in his natural world, that is, in his body and its senses and actions, exists from his spiritual world, that is, from his mind and its understanding and will, is called correspondent.
The nature of correspondence may be seen from the human face. In a face which has not been taught to dissemble, all the affections of the mind appear visibly in a natural form as in their type. Hence the face is called the index of the mind. Thus man's spiritual world is apparent in his natural world. In like manner the thoughts of his understanding are manifested in his speech, and the determinations of his will in the gestures of his body. Those things, therefore, which occur in the body, whether in the face, the speech or the gestures, are called correspondences.
From these considerations may also be seen what the internal man is, and what the external; namely, that the internal is that which is called the spiritual man, and the external that which is called the natural man; also that one is distinct from the other as heaven is from the world; and likewise that all things which are done and exist in the external or natural man, are done and exist from the internal or spiritual man.
