12. IV. The perfection of heaven increases according to its numbers, is evident from its form, according to which its associations are disposed in order, and its communications flow, for it is the most perfect of all; and in proportion to the increase of numbers in that most perfect form, there is given a direction and consent of more and more to unity, and therefore a closer and a more unanimous conjunction; the consent and the conjunction derived from it increase from numbers, for everything is there inserted as a mediate relation between two or more, and what is inserted confirms and conjoins. The form of heaven is like the form of the human mind, the perfection of which increases according to the increase of truth and good, from whence are its intelligence and wisdom. The form of the human mind, which is in heavenly wisdom and intelligence, is like the form of heaven, because the mind is the least image of that form; hence it is, that on all sides there is a communication of the thoughts and affections of good and truth in such men, and in angels, with surrounding societies of heaven; and an extension according to the increase of wisdom, and thus according to the plurality of the knowledges of truth implanted in the intellect and according to the abundance of the affections of good implanted in the will; and therefore in the mind, for the mind consists of the intellect and the will. The human and angelic mind is such that it may be infilled to eternity, and as it is infilled, so it is perfected; and this is especially the case, when man is led by the Lord, for he is then introduced into genuine truths, which are implanted in his intellect, and into genuine goods, which are implanted in his will, for the Lord then disposes all things of such a mind into the form of heaven, until at length it is a heaven in the least form. From this comparison, which is a true parallel, it is evident, that the increasing number of the angels perfects heaven. Moreover, every form consists of various parts; a form which does not consist of various parts, is not a form, for it has no quality, and no changes of state; the quality of every form results from the arrangement of various things within it, from their mutual relation, and from their consent to unity, from which every form is considered as one; such a form, in proportion to the multitude of the various things arranged within it, is the more perfect, for every one of them, as was said above, confirms, corroborates, conjoins, and so perfects. But this is still more evident from what has been shown in the work on Heaven and Hell, especially where it treats of this: That every Society of Heaven is a Heaven in a lesser form, and every Angel a heaven in the least form (n. 51-58); and also in the article, On the Form of Heaven, according to which Consociations and Communications have place there (n. 200-212); and On the Wisdom of the Angels of Heaven (n. 265-275).