Behmen held that man lives at once in three worlds, firstly in the outward visible elementary world of space and time (where man "_is_ the Time and _in_ the Time;") secondly, the "Eternal Dark World, Hell, the centre of Eternal Nature, whence is _generated_ the Soul-fire, that source of anguish, and thirdly, in the Eternal Light World, Heaven--the Divine habitation." The same processes of feeding and life take place in the three Worlds, so that physical feeding is a kind of outside sheath of spiritual feeding. If the Soul accustoms itself to feed in this life upon the heavenly food (that _panem de coelo omne delectamentum in se habentem_) it gradually itself becomes of quite heavenly substance, purged from darkness, and, when the natural life falls off at death, stands in heaven, where indeed it already is. But, if the Soul feeds upon the Spirit and Things of this World, then, when by reason of death, it can no longer feed upon them, it is left in the condition of mere "aching Desire," or eternal unsatisfied Hunger, working in a void, in perpetual anguish. Thus Heaven and Hell are not places, but conditions of the Soul. So Milton, who had no doubt studied the translation of Behmen made in his own time, writes: "The mind is its own place, and in itself Can make a Heaven of Hell, a Hell of Heaven." They are in this life everywhere commingled, but when this life falls away, the Soul remains in that of the two states into which it has in this life brought itself. The Soul, after death, remains _either_ as a satisfied Desire, that is, a Desire no longer but a Joy, _or_ as an aching Desire. The Persian says:-- Heaven is the vision of fulfilled Desire And Hell the shadow of a Soul on fire. Behmen says, Heaven _is_ fulfilled desire; Hell _is_ a Soul on fire, no mere vision or shadow.