In a good man, however, separation, purification and withdrawal is possible not only of the more grievous evils but also of the less grievous. This is effected by the enjoyments of the affections of what is good and true, and of what is just and sincere, affections into which one comes so far as he regards evils as sins and therefore avoids and is averse to them, and still more as he fights against them. It is by these means that the Lord purifies all who are saved. He purifies them by external means also, such as fame and standing and sometimes wealth, but put into these means by the Lord are the enjoyments of affections of good and truth, by which they are directed and fitted to become enjoyments of love for the neighbor. [13] If one saw the enjoyments of the lusts of evil assembled in some form, or perceived them distinctly by some sense, he would see and perceive that they are too numerous for definition. For hell in its entirety is nothing but the form of all the lusts of evil, and no one lust in it is quite similar to or the same as another, nor can be to eternity. Of these countless lusts man knows scarcely anything, and even less how they are connected with one another. Yet the Lord in His divine providence continually allows them to come forth, for them to be drawn away, and this is done in perfect order and sequence. For the evil man is a hell in miniature, and the good man a heaven in miniature. [14] The withdrawal from evils, which the Lord effects in a thousand highly secret ways, may best be seen and concluded about from the secret activities of the soul in the body. Man knows that he examines the food he is about to eat, perceives what it is by its odor, hungers for it, tastes it, chews it, and by the tongue rolls it down into the esophagus and so into the stomach. But then there are the hidden activities of the soul of which he knows nothing, for he has no sensation of them. The stomach rolls about the food it receives, opens and breaks it up by solvents, that is, digests it, and offers fit portions to the little mouths opening in it and to veins which imbibe it. Some it sends to the blood, some to the lymphatic vessels, some to the lacteal vessels of the mesentery, and some down to the intestines. Then the chyle, conveyed through the thoracic duct from its cistern in the mesentery, is carried to the vena cava, and so to the heart. From the heart it is carried into the lungs, from them through the left ventricle of the heart into the aorta, and from this by its branches to viscera throughout the body and also to the kidneys. In each organ separation and purification of the blood are effected and removal of the heterogeneous, not to mention how the heart sends its blood up to the brain after purification in the lungs, which is done by the arteries called carotids, and how the brain returns the blood, now vivified, to the vena cava just above where the thoracic duct brings in the chyle, and so back again to the heart.