304. From this universal origin of all things in the created universe, every particular thereof has a similar order; in that these also go forth from their first to outmosts which are relatively in a state of rest, that they may terminate and become permanent. Thus in the human body fibers proceed from their first forms until at last they become tendons; also fibers with vessels proceed from their first forms until they become cartilages and bones; upon these they may rest and become permanent. Because of such a progression of fibers and vessels in man from firsts to outmosts, there is a similar progression of their states, which are sensations, thoughts, and affections. These, also, from their firsts, where they are in light, proceed through to outmosts, where they are in shade; or from their firsts, where they are in heat, to outmosts where they are not in heat. With such a progression of these there is also a like progression of love and of all things thereof, and of wisdom and all things thereof. In a word, such is the progression of all things in the created universe. This is the same as was shown above (n. 222-229), that there are degrees of both kinds in the greatest and least of all created things. There are degrees of both kinds even in the least things of all, because the spiritual sun is the sole substance from which all things are (according to the spiritual ideas of the angels, n. 300).
305. IN THE SUBSTANCES AND MATTERS OF WHICH LANDS ARE FORMED THERE IS NOTHING OF THE DIVINE IN ITSELF, BUT STILL THEY ARE FROM THE DIVINE IN ITSELF.
From the origin of lands (treated of in the preceding chapter), it can be seen, that in their substances and matters there is nothing of the Divine in itself, but that they are devoid of all-that is Divine in itself. For they are, as was said, the endings and closings of the atmospheres, whose heat has died away into cold, whose light into darkness, and whose activity into inertness. Nevertheless, by continuation from the substance of the spiritual sun, they have brought with them what there was in that substance from the Divine, which (as said above, n. 291-298), was the sphere encompassing God-Man, or the Lord. From that sphere, by continuation from the sun through the atmospheres as mediums have arisen the substances and matters of which the lands are formed.
306. The origin of lands from the spiritual sun through the atmospheres, as mediums, can no otherwise be described by expressions flowing out of natural ideas, but may by expressions flowing out of spiritual ideas, because these are apart from space, and for this reason, they do not fall into any expressions of natural language. That spiritual thoughts, speech, and writings differ so entirely from natural thoughts, speech, and writings, that they have nothing in common, and have communication only by correspondences, may be seen above (n. 295). It may suffice, therefore, if the origin of lands be perceived in some measure naturally.
307. ALL USES, WHICH ARE ENDS OF CREATION ARE IN FORMS, WHICH FORMS THEY TAKE FROM SUBSTANCES AND MATTERS SUCH AS ARE IN LANDS.
All things treated of hitherto, as the sun, atmospheres, and lands, are only means to ends. The ends of creation are those things that are produced by the Lord as a sun, through the atmospheres, out of lands; and these ends are called uses. In their whole extent these are all things of the vegetable kingdom, all things of the animal kingdom, and finally the human race, and the angelic heaven which is from it. These are called uses, because they are recipients of Divine Love and Divine Wisdom also because they have regard to God the Creator from whom they are, and thereby conjoin Him to His great work; by which conjunction it comes that, as they spring forth from Him, so do they have unceasing existence from Him. They are said to have regard to God the Creator from whom they are, and to conjoin Him to His great work, but this is to speak according to appearance. It is meant that God the Creator causes them to have regard and to conjoin themselves to Him as it were of themselves; but how they have regard and thereby conjoin will be declared in what follows. Something has been said before on these subjects in their place, as that Divine Love and Divine Wisdom must necessarily have being and form in other things created by themselves (n. 37-51); that all things in the created universe are recipients of Divine Love and Divine Wisdom (n. 55-60); that the uses of all created things ascend by degrees to man, and through man to God the Creator from whom they are (n. 65-68).
308. Who does not see clearly that uses are the ends of creation, when he considers that from God the Creator nothing can have form, and therefore nothing can be created, except use; and that to be use, it must be for the sake of others; and that use for the sake of self is also for the sake of others, since a use for the sake of self looks to one's being in a state to be of use to others? Whoso considers this is also able to see, that use which is use cannot spring from man, but must be in man from that Being from whom everything that comes forth is use, that is, from the Lord.
309. But as the forms of uses are here treated of, the subject shall be set forth in the following order:
(1) In lands there is a conatus to produce uses in forms, that is, forms of uses.
(2) In all forms of uses there is a kind of image of the creation of the universe.