Part Third declares that in the spiritual world there are atmospheres, waters and earths, as in the natural world; but that the former are spiritual, whereas the latter are natural. We are then introduced to the doctrine of degrees—a doctrine which must be studied and understood, before any one can with justice speak of Swedenborg; for it is a doctrine which lies at the basis of that peerless spiritual philosophy of which he was the promulgator. All that we can do here in the way of exposition, is to quote the heads of his articles which express the truth far more lucidly than we could do. “There are three degrees of Love and wisdom, and thence degrees of heat and light, and degrees of atmosphere. Degrees are of two kinds, degrees of altitude and degrees of latitude. The degrees of altitude are homogeneous, and one derived from the other in a series, like end, cause, and effect. The first degree is in all the subsequent degrees. All perfections increase and ascend with degrees, and according to degrees. In successive order the first degree constitutes the highest, and the third the lowest; but in simultaneous order, the first degree constitutes the inmost, and the third the outmost. The ultimate degree is the complex, continent, and basis, of the prior degrees. The degrees of altitude in their ultimate, are in their fullness and power. There are degrees of both kinds in the greatest and least of all created things. There are three infinite and uncreated degrees of altitude in the Lord, and three finite and created degrees in man. These three degrees of altitude are in every man from his birth, and may be opened successively, and as they are opened, a man is in the Lord, and the Lord in him. Spiritual light flows into man by three degrees, but not spiritual heat, except so far as he avoids evils as sins, and looks to the Lord. If the superior or spiritual degree is not opened in a man, he becomes natural and sensual. The natural degree of the human mind, considered in itself, is continuous, but by correspondence with the two superior degrees, while it is elevated, it appears as if it were discrete. “The natural mind, being the tegument and continent of the higher degrees of the human mind, is a re-agent; and if the superior degrees are not opened, it acts against them, but if they are opened, it acts with them. The abuse of the faculties which are proper to man, called rationality and liberty, is the origin of evil. A bad man may enjoy these two faculties as well as a good man; but a bad man abuses them to confirm evils and falses, while a good man uses them to confirm goods and truths. Evils and falses, when confirmed, remain; and become parts of a man’s love and life. The things which become parts of a man’s love and thence of his life, are communicated hereditarily to his offspring.