185、存在于灵界和自然界中的一切事物皆由离散层级和连续层级，或高度层级和广度层级构成。由离散层级构成的维度被称为高度，由连续层级构成的维度被称为广度。它们相对于眼见的方位并不改变它们的名称。没有这些层级的知识，就无从知道三层天堂如何彼此不同，也无从知道那里天使的爱和智慧、他们所在的热和光，以及围绕并包裹他们的大气如何不同。
没有这些层级的知识，就无从知道世人心智的内在官能之间的不同，因而不知道他们在改造和重生方面的状态；也无从知道天使和世人这二者的身体外在官能之间的不同，同样无从知道属灵和属世之间的不同，因而无从知道对应。事实上，没有层级的知识，就无从知道人类生命和动物生命之间的不同，或高等动物和低等动物之间的不同，也不知道植物界的各形式之间的不同和矿物界的各物质之间的不同。
由此可见，不知道这些层级的人无法凭任何判断看到原因，只能看到结果，并基于这些结果来判断原因，这一般是通过从结果不断归纳来进行的。然而，原因并非通过与它们的连续联系，而是通过离散或分离联系产生结果，因为原因是一回事，结果是另一回事。这二者之间的区别，就像在先元素与随后元素之间的区别，或形成力与被形成物之间的区别。
185. Absolutely everything that happens in the spiritual world and in the physical world results from a confluence of distinct and gradual levels, or of vertical and horizontal levels. We call the dimension constituted by distinct levels "height" and the dimension constituted by gradual levels "width." Their position relative to our eyesight does not change their labels.
Without a recognition of these levels, nothing can be known about the differences between the three heavens or about the differences of the love and wisdom of angels there, nothing about the differences of the warmth and light that surround them, nothing about the differences of the atmospheres that encompass and envelop them. Without a recognition of these levels, nothing can be known about differences of the inner abilities of our own minds, which means that nothing can be known about our states of reformation and regeneration, nothing about the differences of the outer, bodily abilities of both us and angels, nothing whatever about the difference between what is spiritual and what is physical and nothing therefore about correspondences, nothing about any difference between the life of humans and that of animals or between higher and lower animals, nothing about differences in the forms of the plant kingdom or the substances of the mineral kingdom.
We can tell from this that people who do not know about these levels do not see causes clearly and fairly. They see only effects and form judgments about causes on that basis--usually by tracing a string of effects. Yet causes produce effects not by simple continuity but by a distinct step. The cause is one thing and the effect another, and the difference between them is like the difference between an antecedent event and a subsequent one, or like the difference between what forms and what is formed.
185. Each and all phenomena that occur in the spiritual world and in the natural world are composed of discrete degrees and at the same time of continuous degrees, or of degrees of height and degrees of breadth. That dimension which consists of discrete degrees we call height, and that which consists of continuous degrees we call breadth. The orientation of these relatively to the sight of the eye does not alter their being so named.
Without a concept of these degrees, one can know nothing of the difference between the three heavens, nor of the difference between the love and wisdom of the angels in them, nor of the difference between the warmth and light that they possess, nor of the difference between the atmospheres which surround and envelop them.
[2] Furthermore, without a concept of these degrees, one can know nothing of the difference between the interior faculties in people which are those of the mind, thus nothing of their state in regard to reformation and regeneration; nor of the difference between the exterior faculties in both angels and people which are those of the body; and nothing at all of the difference between something spiritual and something natural, and consequently nothing of their correspondence. Indeed, without a concept of these degrees, one can know nothing of any difference between the life of people and that of animals, nor of the differences between higher animals and lower ones; nor of the differences between forms of the plant kingdom, and between the material substances of the mineral kingdom.
[3] It can be seen from this that people who are unaware of these degrees cannot with any judgment discern causes. They see only effects, and judge of causes on the basis of these, which is generally accomplished by a process of continuous induction from the effects. And yet causes do not produce effects through a continuous connection with them, but through a discrete one. For a cause is one thing and the effect another. The difference is like that between something prior and something subsequent, or between a formative force and the thing formed.
185. Each and all things which have existence in the spiritual world and in the natural world have co-existence from discrete degrees and at the same time from continuous degrees, that is, from degrees of height and degrees of breadth. That dimension which consists of discrete degrees is called height, and that which consists of continuous degrees is called breadth. Their position relatively to the sight of the eye does not change the designation. Without a knowledge of these degrees nothing can be known about the difference between the three heavens, nor about the difference between the love and wisdom of the angels there, nor between the heat and light in which they are, nor about the difference between the atmospheres which surround and contain them. Again without a knowledge of these degrees, nothing can be known about the differences among the interior faculties belonging to the minds of men, and so nothing about their state as to reformation and regeneration, nor the differences of the exterior faculties belonging to the body, in the case of angels as well as men. And certainly nothing can be known about the difference between the spiritual and the natural, and thus nothing about correspondence. Indeed nothing can be known of any difference of life between men and beasts, nor of the difference between more perfect and less perfect beasts, nor yet about the differences among forms of the vegetable kingdom, and matters of the mineral kingdom. From which it can be established that those who have no knowledge of these degrees cannot from any judgment see causes. They only see effects and judge causes from these, and this is done for the most part from induction which is continuous with effects, when yet causes produce effects not continuously but discretely. For cause is one thing, and effect is another. The difference is like that between prior and posterior, or between that which forms and that which is formed.
185. Each and all things that have existence in the spiritual world and in the natural world, have conjoint existence from discrete degrees and from continuous degrees together, that is, from degrees of height and from degrees of breadth. The dimension which consists of discrete degrees is called height, and the dimension that consists of continuous degrees is called breadth; their position relatively to the sight of the eye does not alter the designation. Without a knowledge of these degrees nothing can be known of how the three heavens differ from each other; nor can anything be known of the differences of love and wisdom of the angels there; nor of the differences of heat and light in which they are; nor of the differences of atmospheres which environ and contain these. Nor without a knowledge of these degrees can anything be known of the differences among the interior powers of the minds of men, thus nothing of their state as regards reformation and regeneration; nor anything of the differences among the exterior powers of the bodies both of angels and men; and nothing whatever can be known of the distinction between spiritual and natural, thus nothing of correspondence. Nor, indeed, can anything be known of any difference between the life of men and that of beasts, or between the more perfect and the less perfect animals; neither of the differences among the forms of the vegetable kingdom, nor among the matters of the mineral kingdom. From which it can be seen that they who are ignorant of these degrees are unable to see causes from anything of judgment; they see only effects, and from these judge of causes, which is done for the most part by an induction that is continuous with effects. But causes produce effects not continuously but discretely; for cause is one thing, and effect is another. The difference between the two is like the difference between prior and subsequent, or between that which forms and that which is formed.
185. Omnia et singula quae in Mundo spirituali, et quae in Mundo naturali existunt, ex gradibus discretis et simul ex gradibus continuis coexistunt, seu ex gradibus altitudinis et ex gradibus latitudinis; illa dimensio quae consistit ex gradibus discretis, vocatur altitudo, et illa quae ex gradibus continuis, vocatur latitudo[;] situs eorum respective ad visum oculi non mutat denominationem. Absque cognitione horum Graduum, non sciri aliquid potest de discrimine inter tres Coelos, nec de discrimine inter amorem et sapientiam angelorum ibi, nec de discrimine inter calorem et lucem in quibus sunt, nec de discrimine inter athmosphaeras quae ambiunt et continent.
[2] Tum absque cognitione horum Graduum, nihil sciri potest de discrimine facultatum interiorum quae Mentis sunt apud homines, ita nec de statu illorum quoad reformationem et regenerationem; nec de discrimine facultatum exteriorum, quae corporis sunt, tam apud angelos quam apud homines; et prorsus nihil de discrimine inter spirituale et naturale, et inde nihil de correspondentia; imo nihil de ullo discrimine vitae inter homines et bestias, et de discrimine inter bestias perfectiores et imperfectiores; nec de discriminibus inter formas Regni vegetabilis, et inter materias Regni mineralis.
[3] Ex quibus constare potest, quod illi, qui hos Gradus ignorant, non ex aliquo judicio possint videre causas[;] vident modo effectus, et judicant causas ex illis, quod fit plerumque ex inductione [ab] effectibus continua; cum tamen causae non producunt effectus per continuum, sed per discretum; aliud enim est causa, et aliud est effectus; est discrimen sicut inter prius et posterius, aut sicut inter formans et formatum.