7218. 'And for hard servitude' means as a result of molestations by utter falsities. This is clear from the meaning of 'servitude' as molestation by falsities, dealt with in 7120, 7129, so that 'hard servitude' is molestation by utter falsities. For those who are molested by utter falsities and are not refreshed with truths to dispel those falsities, even though the life they lead is a life made up of the truth of faith and the good of charity, suffer the greatest agony; and as long as that state lasts they are subject to a kind of hard servitude. So it is that such molestations are meant by 'hard servitude'. It should be recognized that every element of thought flows in from an outside source, but that when spirits pass through the state of evening and night they are compelled during that state to think about the falsities which are introduced, and are totally unable to break free from that state of compulsion. But when they pass through the state of morning and noon their thought is in a state of freedom; for then they are allowed to think about the things they love, thus about the truths and forms of good that compose faith and charity since these are the objects of their love. Freedom consists in whatever springs from love, see 2870-2893.

3889. To enable me to know not only that there is a correspondence of celestial things, which are those of love, with the motions of the heart, and of spiritual things, which are those of faith derived from love, with the motions of the lungs, but also the nature of this correspondence, I was allowed to spend a significant amount of time with angels who were to demonstrate this to me visually. By means of wonderful circular movements, impossible to describe, they formed a resemblance of the heart and a resemblance of the lungs, including all the intricate interior and exterior parts which the heart and lungs possess. They traced the spontaneous flow of heaven, for heaven strives to exhibit that form from the influx into itself of love from the Lord. In this manner each individual part of the heart was exhibited, and after that the union of the heart and the lungs, which union they also represented by means of the marriage of good and truth. From this also it was evident that the heart corresponds to the celestial element of good and the lungs to the spiritual element of truth, and that the material form in which the two exist joined together is the heart and lungs. I was also told that the same applies throughout the whole body, that is, to things of the heart and those of the lungs within all the individual members, organs, and viscera of the body. For where the two are not acting together but each one by turns separately, no motion of life belonging in any way in the will can exist there nor any feeling of life beginning in any way in the understanding there.