107. The manner of this rule may be seen to some extent from comparisons. Heavenly love with its affections of good and truth and the perceptions from them, together with the enjoyments of such affections and the thoughts from these, may be compared to a tree, notable for its branches, leaves and fruit. The life's love is the tree; the branches with their leaves are the affections of good and truth with their perceptions; and the fruits are the enjoyments of the affections with their thoughts. Infernal love, however, with its affections or lusts of evil and falsity, together with the enjoyments of the lusts and the thinking from those enjoyments, may be compared to a spider and the web spun about it. The love itself is the spider; the lusts of evil and falsity together with their subtle cunning are the net of threads nearest the spider's post; and the enjoyments of the lusts together with their crafty schemes are the more remote threads where flies are snared on the wing, enveloped and eaten. 108. These comparisons may help one to see the connection of all things of the will and understanding or of man's mind with his life's love, and yet not to see it rationally. Rationally it may be seen in this way. Everywhere there are three which make one, called end, cause and effect. Here the life's love is end; the affections with their perceptions are cause; and the enjoyments of the affections and consequent thoughts are effect. For as an end passes into effect through a cause, love passes by its affections to its enjoyments and by its perceptions to its thoughts. The effects are in the enjoyments of the mind and the thoughts thence when the enjoyments are from the will and the thoughts from the attendant understanding, that is, when all fully agree. The effects are then part of man's spirit and although they do not come into bodily act are still a deed there when there is this agreement. At the same time they are in the body, dwelling there with man's life's love and longing for the deed, which occurs when nothing hinders. The same is true of lusts of evil and evil deeds with those who make evils allowable in spirit. [2] As an end unites itself with a cause and by the cause with an effect, the life's love unites itself with the internal of thought and by this with its external. It is plain then that man's external of thought is in itself what his internal is, for an end imparts all of itself to the cause and through the cause to the effect. Nothing essential is present in an effect which is not in the cause and through the cause in the end, and as the end is what essentially enters cause and effect, these are called "mediate end" and "final end" respectively.