143. Nowadays it may seem strange that 'beasts' and 'animals' in ancient times meant affections and similar things residing with man. But because people had heavenly ideas then, and because such things are also represented in the world of spirits by animals - by such animals in fact as resemble those affections - this alone is what they therefore understood when they spoke in this fashion. And this alone is what is meant in the Word whenever beasts are mentioned in general or in particular. The whole prophetical section of the Word is full of things such as these, and therefore anyone who does not know the particular meaning of any beast cannot possibly understand what the Word contains in the internal sense. But as slated already, there are two kinds of beasts - evil ones, because they are harmful, and good ones, because they are harmless. Good beasts, such as sheep, lambs, and doves, mean good affections. Here, because the subject is the celestial man, or the celestial-spiritual man, the same applies. The fact that 'beasts' in general means affections has been confirmed from several places in the Word quoted already in 45, 46. So there is no need of further confirmation.

6614. I have been shown by actual experience how angelic ideas flow into the ideas of the spirits who are beneath them, therefore into ideas that are grosser. An abundance of ideas from the angelic heaven presented themselves visually as a shining white cloud that could be distinguished into separate little tufts; and each little tuft, which consisted of countless strands, presented a spirit with one simple idea. After that I was shown that such an idea contained thousands and thousands of strands, which were also represented by means of a cloud composed of the spirits' speech. After this I spoke to the spirits on these matters, saying that the objects of sight can be used by way of illustration. When an object which looks like a simple whole is examined with an optical device thousands of unseen details present themselves to view, as when tiny grubs which look like one dark blob are examined with a microscope; not only the multiplicity of them is seen but also the shape of each one. If even greater magnification is used to examine them, their organs, members, viscera, and vessels and fibres too can be seen. So also with the ideas constituting thought. Each one has thousands and thousands of strands to it; yet a number of ideas together from which a thought is formed are seen merely as a simple whole. Even so, the ideas that constitute one thought can contain more than the ideas constituting another. How much it contains is determined by its spread into communities round about.