Especially it must be understood that all correspondence with heaven is with the Lord's Divine Human, because heaven is from Him, and He is heaven, as has been shown in previous chapters. For if the Divine Human did not flow into all things of heaven, and in accordance with correspondences into all things of the world, no angel or man could exist. From this again it is evident why the Lord became Man and clothed His Divine from first to last with a Human. It was because the Divine Human, from which heaven existed before the Lord's coming, was no longer sufficient to sustain all things, for the reason that man, who is the foundation of the heavens, had subverted and destroyed order. What the Divine Human was before the Lord's coming, and what the condition of heaven was at that time may be seen in the extracts appended to the preceding chapter.
Angels are amazed when they hear that there are men who attribute all things to nature and nothing to the Divine, and who also believe that their body, into which so many wonders of heaven are gathered, is a product of nature. Still more are they amazed that the rational part of man is believed to be from nature, when, if men will but lift their minds a little, they can see that such effects are not from nature but from the Divine; and that nature has been created simply for clothing the spiritual and for presenting it in a correspondent form in the outmost of order. Such men they liken to owls, which see in darkness, but in light see nothing.
THERE IS A CORRESPONDENCE OF HEAVEN WITH ALL THINGS OF THE EARTH. What correspondence is has been told in the preceding chapter, and it has there been shown that each thing and all things of the animal body are correspondences. The next step is to show that all things of the earth, and in general all things of the universe, are correspondences.
All things of the earth are distinguished into three kinds, called kingdoms, namely, the animal kingdom, the vegetable kingdom, and the mineral kingdom. The things of the animal kingdom are correspondences in the first degree, because they live; the things of the vegetable kingdom are correspondences in the second degree, because they merely grow; the things of the mineral kingdom are correspondences in the third degree, because they neither live nor grow. Correspondences in the animal kingdom are living creatures of various kinds, both those that walk and creep on the ground and those that fly in the air; these need not be specially named, as they are well known. Correspondences in the vegetable kingdom are all things that grow and abound in gardens, forests, fields, and meadows; these, too, need not be named, because they are well known. Correspondences in the mineral kingdom are metals more and less noble, stones precious and not precious, earths of various kinds, and also the waters. Besides these the things prepared from them by human activity for use are correspondences, as foods of every kind, clothing, dwellings and other buildings, with many other things.
Also the things above the earth, as the sun, moon, and stars, and those in the atmosphere, as clouds, mists, rain, lightning and thunder, are likewise correspondences. Things resulting from the presence and absence of the sun, as light and shade, heat and cold, are also correspondences, as well as those that follow in succession therefrom, as the seasons of the year, spring, summer, autumn, and winter; and the times of day, morning, noon, evening, and night.
In a word, all things that have existence in nature, from the least to the greatest thereof, are correspondences. 106-1 They are correspondences because the natural world with all things in it springs forth and subsists from the spiritual world, and both worlds from the Divine. They are said to subsist also, because everything subsists from that from which it springs forth, subsistence being a permanent springing forth; also because nothing can subsist from itself, but only from that which is prior to itself, thus from a First, and if separated from that it would utterly perish and vanish.
Everything in nature that springs forth and subsists in accordance with Divine order is a correspondence. Divine order is caused by the Divine good that flows forth from the Lord. It begins in Him, goes forth from Him through the heavens in succession into the world, and is terminated there in outmosts; and everything there that is in accordance with order is a correspondence. Everything there is in accordance with order that is good and perfect for use, because everything good is good in the measure of its use; while its form has relation to truth, truth being the form of good. And for this reason everything in the whole world and of the nature thereof that is in Divine order has reference to good and truth. 107-1
That all things in the world spring from the Divine, and are clothed with such things in nature as enable them to exist there and perform use, and thus to correspond, is clearly evident from the various things seen in both the animal and vegetable kingdoms. In both there are things that any one who thinks interiorly can see to be from heaven. For illustration a few things out of a countless number may be mentioned; and first some things from the animal kingdom. Many are aware what knowledge there is engrafted as it were in every animal. Bees know how to gather honey from flowers, to build cells out of wax in which to store their honey, and thus provide food for themselves and their families, even for a coming winter. That a new generation may be born their queen lays eggs, and the rest take care of them and cover them. They live under a sort of government which all know by instinct. They preserve the working bees and cast out the drones, depriving them of their wings; besides other wonderful things implanted in them from heaven for the sake of their use, their wax everywhere serving the human race for candles, their honey for adding sweetness to food. [2] Again, what wonders do we see in worms, the meanest creatures in the animal kingdom! They know how to get food from the juice of the leaves suited to them, and afterward at the appointed time to invest themselves with a covering and enter as it were into a womb, and thus hatch offspring of their own kind. Some are first turned into nymphs and chrysalides, spinning threads about themselves; and this travail being over they come forth clad with a different body, furnished with wings with which they fly in the air as in their heaven, and celebrate marriages and lay eggs and provide posterity for themselves. [3] Besides these special instances all creatures in general that fly in the air know the proper food for their nourishment, not only what it is but where to find it; they know how to build nests for themselves, one kind in one way and another kind in another way; how to lay their eggs in the nests, how to sit upon them, how to hatch their young and feed them, and to turn them out of their home when they are able to shift for themselves. They know, too, their enemies that they must avoid and their friends with whom they may associate, and this from early infancy; not to mention the wonders in the eggs themselves, in which all things lie ready in their order for the formation and nourishment of the chicks; besides numberless other things. [4] Who that thinks from any wisdom of reason will ever say that these instincts are from any other source than the spiritual world, which the natural serves in clothing what is from it with a body, or in presenting in effect what is spiritual in the cause? The beasts of the earth and the birds of the air are born into all this knowledge, while man, who is far superior to them, is not; for the reason that animals are in the order of their life, and have not been able to destroy what is in them from the spiritual world, because they have no rational faculty. Man, on the other hand, whose thought is from the spiritual world, having perverted what is in him from that world by a life contrary to order, which his rational faculty has favored, must needs be born into mere ignorance and afterwards be led back by Divine means into the order of heaven.
How the things in the vegetable kingdom correspond can be seen from many instances, as that little seeds grow into trees, put forth leaves, produce flowers, and then fruit, in which again they deposit seed, these things taking place in succession and existing together in an order so wonderful as to be indescribable in a few words. Volumes might be filled, and yet there would be still deeper arcana, relating more closely to their uses, which science would be unable to exhaust. Since these things, too, are from the spiritual world, that is, from heaven, which is in the human form (as has been shown above in its own chapter), so all the particulars in this kingdom have a certain relation to such things as are in man, as some in the learned world know. That all things in this kingdom also are correspondences has been made clear to me by much experience. Often when I have been in gardens and have been looking at the trees, fruits, flowers, and plants there, I have recognized their correspondences in heaven, and have spoken with those with whom these were, and have been taught whence and what they were.
But at the present day no one can know the spiritual things in heaven to which the natural things in the world correspond except from heaven, since the knowledge of correspondences is now wholly lost. But the nature of the correspondence of spiritual things with natural I shall be glad to illustrate by some examples. The animals of the earth correspond in general to affection, mild and useful animals to good affections, fierce and useless ones to evil affections. In particular, cattle and their young correspond to the affections of the natural mind, sheep and lambs to the affections of the spiritual mind; while birds correspond, according to their species, to the intellectual things of the natural or the spiritual mind. 110-1 For this reason various animals, as cattle and their young, rams, sheep, he-goats, and she-goats, he-lambs and she-lambs, also pigeons and turtledoves, were devoted to a sacred use in the Israelitish Church, which was a representative church, and sacrifices and burnt offerings were made of them. For they correspond in that use to spiritual things, and in heaven these were understood in accordance with the correspondences. Moreover, animals according to their kinds and species, because they have life, are affections; and the life of each one is solely from affection and in accordance with affection; consequently every animal has an innate knowledge that is in accord with its life's affection. Man is like an animal so far as his natural man is concerned, and is therefore likened to animals in common speech; for example, if he is gentle he is called a sheep or lamb, if fierce a bear or wolf, if cunning a fox or serpent, and so on.
There is a like correspondence with things in the vegetable kingdom. In general, a garden corresponds to the intelligence and wisdom of heaven; and for this reason heaven is called the Garden of God, and Paradise; 111-1 and men call it the heavenly paradise. Trees, according to their species, correspond to the perceptions and knowledges of good and truth which are the source of intelligence and wisdom. For this reason the ancient people, who were acquainted with correspondences, held their sacred worship in groves; 111-2 and for the same reason trees are so often mentioned in the Word, and heaven, the church, and man are compared to them; as the vine, the olive, the cedar, and others, and the good works done by men are compared to fruits. Also the food derived from trees, and more especially from the grain harvests of the field, corresponds to affections for good and truth, because these affections feed the spiritual life, as the food of the earth does the natural life; 111-3 and bread from grain, in a general sense, because it is the food that specially sustains life, and because it stands for all food, corresponds to an affection for all good. It is on account of this correspondence that the Lord calls Himself the bread of life; and that loaves of bread had a holy use in the Israelitish Church, being placed on the table in the tabernacle and called "the bread of faces;" also the Divine worship that was performed by sacrifices and burnt offerings was called "bread." Moreover, because of this correspondence the most holy act of worship in the Christian Church is the Holy Supper, in which bread is given, and wine. 111-4 From these few examples the nature of correspondence can be seen.
How conjunction of heaven with the world is effected by means of correspondences shall also be told in a few words. The Lord's kingdom is a kingdom of ends, which are uses; or what is the same thing, a kingdom of uses which are ends. For this reason the universe has been so created and formed by the Divine that uses may be every where clothed in such a way as to be presented in act, or in effect, first in heaven and afterwards in the world, thus by degrees and successively, down to the outmost things of nature. Evidently, then, the correspondence of natural things with spiritual things, or of the world with heaven, is through uses, and uses are what conjoin; and the form in which uses are clothed are correspondences and are conjunctions just to the extent that they are forms of uses. In the nature of the world in its threefold kingdom, all things that exist in accordance with order are forms of uses, or effects formed from use for use, and this is why the things in nature are correspondences. But in the case of man, so far as he is in accordance with Divine order, that is, so far as he is in love to the Lord and in charity towards the neighbor, are his acts uses in form, and correspondences, and through these he is conjoined to heaven. To love the Lord and the neighbor means in general to perform uses. 112-1 Furthermore, it must be understood that man is the means by which the natural world and the spiritual world are conjoined, that is, man is the medium of conjunction, because in him there is a natural world and there is a spiritual world (see above, n. 57); consequently to the extent that man is spiritual he is the medium of conjunction; but to the extent that a man is natural, and not spiritual, he is not a medium of conjunction. Nevertheless, apart from this mediumship of man, a Divine influx into the world and into the things pertaining to man that are of the world goes on, but not into man's rational faculty.
As all things that are in accord with Divine order correspond to heaven, so all things contrary to Divine order correspond to hell. All things that correspond to heaven have relation to good and truth; but those that correspond to hell have relation to evil and falsity.
Something shall now be said about the knowledge of correspondences and its use. It has been said above that the spiritual world, which is heaven, is conjoined with the natural world by means of correspondences; therefore by means of correspondences communication with heaven is granted to man. For the angels of heaven do not think from natural things, as man does; but when man has acquired a knowledge of correspondences he is able, in respect to the thoughts of his mind, to be associated with the angels, and thus in respect to his spiritual or internal man to be conjoined with them. That there might be such a conjunction of heaven with man the Word was written wholly by correspondences, each thing and all things in it being correspondent. 114-1 If man, therefore, had a knowledge of correspondences he would understand the spiritual sense of the Word, and from that it would be given him to know arcana of which he sees nothing in the sense of the letter. For there is a literal sense and there is a spiritual sense in the Word, the literal sense made up of such things as are in the world, and the spiritual sense of such things as are in heaven. And such a Word, in which everything down to the least jot is a correspondence, was given to men because the conjunction of heaven with the world is effected by means of correspondences. 114-2
I have been taught from heaven that the most ancient men on our earth, who were celestial men, thought from correspondences themselves, the natural things of the world before their eyes serving them as means of thinking in this way; and that they could be in fellowship with angels and talk with them because they so thought, and that thus through them heaven was conjoined to the world. For this reason that period was called the Golden Age, of which it is said by ancient writers that the inhabitants of heaven dwelt with men and associated with them as friends with friends. But after this there followed a period when men thought, not from correspondences themselves, but from a knowledge of correspondences, and there was then also a conjunction of heaven with man, but less intimate. This period was called the Silver Age. After this there followed men who had a knowledge of correspondences but did not think from that knowledge, because they were in natural good, and not, like those before them in spiritual good. This period was called the Copper Age. After this man gradually became external, and finally corporeal, and then the knowledge of correspondences was wholly lost, and with it a knowledge of heaven and of the many things pertaining to heaven. It was from correspondence that these ages were named from gold, silver, and copper, 115-1 and for the reason that from correspondence gold signifies celestial good in which were the most ancient people, silver spiritual good in which were the ancient people that followed, and copper natural good in which were the next posterity; while iron, from which the last age takes its name, signifies hard truth apart from good.
THE SUN IN HEAVEN. In heaven neither the sun of the world, nor anything from that sun, is seen, because it is wholly natural. For nature has its beginning from that sun, and whatever is produced by means of it is called natural. But the spiritual, to which heaven belongs, is above nature and wholly distinct from what is natural; and there is no communication between the two except by correspondences. What the distinction between them is may be understood from what has been already said about degrees (n. 38), and what the communication is from what has been said in the two preceding chapters about correspondences.
Although the sun of the world is not seen in heaven, nor anything from that sun, there is nevertheless a sun there, and light and heat, and all things that are in the world, with innumerable others, but not from a like origin; since the things in heaven are spiritual, and those in the world are natural. The sun of heaven is the Lord; the light there is the Divine truth and the heat the Divine good that go forth from the Lord as a sun. From this origin are all things that spring forth and are seen in the heavens. This light and heat and things existing therefrom in heaven will be treated of in the following chapters; in this chapter we will speak only of the sun there. In heaven the Lord is seen as a sun, for the reason that He is Divine love, from which all spiritual things, and by means of the sun of the world all natural things, have their existence. That love is what shines as a sun.
That the Lord is actually seen in heaven as a sun I have not only been told by angels, but it has occasionally been granted me to see it; and therefore what I have heard and seen respecting the Lord as a sun I shall be glad to tell in a few words. The Lord is seen as a sun, not in heaven, but high above the heavens; and not directly overhead or in the zenith, but before the faces of the angels at a middle height. He is seen at a considerable distance, in two places, one before the right eye and the other before the left eye. Before the right eye He is seen exactly like a sun, as it were, with a glow and size like that of the sun of the world. But before the left eye He is not seen as a sun, but as a moon, glowing white like the moon of our earth, and of like size, but more brilliant, and surrounded with many little moons, as it were, each of them of similar whiteness and splendor. The Lord is seen so differently in two places because every person sees the Lord in accordance with the quality of his reception of the Lord, thus He is seen in one way by those that receive Him with the good of love, and in another by those that receive Him with the good of faith. Those that receive Him with the good of love see Him as a sun, fiery and flaming, in accordance with their reception of Him; these are in His celestial kingdom; while those that receive Him with the good of faith see Him as a moon, white and brilliant in accordance with their reception of Him, and these are in His spiritual kingdom. 118-1 This is so because good of love corresponds to fire; therefore in the spiritual sense fire is love; and the good of faith corresponds to light, and in the spiritual sense light is faith. 118-2 And the Lord appears before the eyes because the interiors, which belong to the mind, see through the eyes, from good of love through the right eye, and from good of faith through the left eye; 118-3 since with angels and also with men all things at the right correspond to good from which truth is derived, and all at the left to truth that is from good. 118-4 Good of faith is in its essence truth from good.
This is why in the Word the Lord in respect to love is likened to the sun, and in respect to faith to the moon; also that the "sun" signifies love from the Lord to the Lord, and the "moon" signifies faith from the Lord in the Lord, as in the following passages: The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days (Isa. 30:26). And when I shall extinguish thee I will cover the heavens and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not make her light to shine. All luminaries of light in the heavens will I make dark over thee, and I will set darkness upon thy land (Ezek. 32:7, 8). I will darken the sun in his going forth, and the moon shall not make her light to shine (Isa. 13:10) The sun and the moon shall be darkened, and the stars shall withdraw their shining. The sun shall be turned into darkness and the moon into blood (Joel 2:2, 10, 31; 3:16). The sun became black as sackcloth and hair, and the moon became as blood, and the stars fell unto the earth (Apoc. 6:12, 13). Immediately after the affliction of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven (Matt. 24:29). And elsewhere. In these passages the "sun" signifies love, and the "moon" faith, and the "stars" knowledges of good and truth. 119-1 These are said to be darkened, to lose their light, and to fall from heaven, when they are no more. That the Lord is seen as a sun in heaven is evident also from His appearance when transfigured before Peter, James, and John, That His face did shine as the sun (Matt. 17:2). These disciples thus saw the Lord when they were withdrawn from the body, and were in the light of heaven. It was because of this correspondence that the ancient people, with whom was a representative church, turned the face to the sun in the east when they were in Divine worship; and for the same reason they gave to their temples an eastern aspect.
How great the Divine love is and what it is can be seen by comparison with the sun of the world, that it is most ardent, if you will believe it, much more ardent than that sun. For this reason the Lord as a sun does not flow without mediums into the heavens, but the ardor of His love is gradually tempered on the way. These temperings appear as radiant belts about the sun; furthermore, the angels are veiled with a thin adapting cloud to prevent their being harmed by the influx. 120-1 For this reason the heavens are more or less near in accordance with reception. As the higher heavens are in good of love they are nearest to the Lord as the sun; and as the lower heavens are in good of faith they are farther away from Him. But those that are in no good, like those in hell, are farthest away, at different distances in accordance with their opposition to good. 120-2
When, however, the Lord appears in heaven, which often occurs, He does not appear encompassed with a sun, but in the form of an angel, yet distinguished from angels by the Divine shining through from His face, since He is not there in person, for in person the Lord is constantly encompassed by the sun, but He is present by look. For it is a common occurrence in heaven for persons to appear to be present in a place where their look is fixed or is terminated, even when this place is far away from where they really are. This presence is called the presence of internal sight, which will be treated of further on. I have also seen the Lord out of the sun in an angelic form, at a height a little below the sun; also near by in a like form, with shining face, and once in the midst of angels as a flame-like radiance.
To the angels the sun of the world appears like a dense darkness opposite to the sun of heaven, and the moon like a darkness opposite to the moon of heaven, and this constantly; and for the reason that the world's fieriness corresponds to the love of self, and the light from it corresponds to what is false from that love; and the love of self is the direct opposite of the Divine love; and what is false from that love is the direct opposite of the Divine truth; and the opposite of the Divine love and the Divine truth is to the angels thick darkness. Therefore, in the Word, to worship the sun and moon of this world and bow down to them, signifies to love self and the falsities that spring from the love of self, and it is said that such would be cut off. (Deut. 4:19; 16:3-5; Jer. 8:1, 2; Ezek. 8:15, 16, 18; Apoc. 16:8; Matt. 13:6). 122-1
As it is from the Divine love that is in and from Him that the Lord appears in heaven like a sun, so all in the heavens are turned constantly to Him those in the celestial kingdom to Him as a sun and those in the spiritual kingdom to Him as a moon. But those that are in hell turn themselves to an opposite darkness and dense darkness, that is, they turn backwards, away from the Lord; and for the reason that all in the hells are in love of self and the world, thus antagonistic to the Lord. Those who turn themselves to the dense darkness that is in the place where this world's sun is are in the hells behind, and are called genii; while those that turn themselves to the darkness that is in the place of the moon are in the hells more in front, and are called spirits. This is why those in the hells are said to be in darkness, and those in the heavens in light, "darkness" signifying falsity from evil, and "light" truth from good. They so turn themselves because all in the other life look towards what rules in their interiors, thus to their loves; and with angels and spirits the interiors determine the face; and in the spiritual world quarters are not fixed, as in the natural world, but are determined by the face. In respect to his spirit man turns himself in like manner as a spirit does, backwards from the Lord if he is in love of self and the world, and towards the Lord if he is in love to the Lord and the neighbor. But of this man is ignorant, because he is in the natural world where quarters are determined by the rising and setting of the sun. But as this cannot be easily comprehended by men it will be elucidated hereafter when Quarters, Space, and Time in Heaven are treated of.
Because the Lord is the sun of heaven and everything that is from Him looks to Him, He is also the common center, the source of all direction and determination. 124-1 So, too, all things beneath are in His presence and under His auspices, both in the heavens and on the earths.
From all this what has been said and shown in previous chapters about the Lord may now be seen in clearer light, namely: That He is the God of heaven (n. 2-6). That it is His Divine that makes heaven (n. 7-12). That the Lord's Divine in heaven is love to Him and charity towards the neighbor (n. 13-19). That there is a correspondence of all things of the world with heaven, and through heaven with the Lord (n. 87-115). Also that the sun and moon of the world are correspondences (n. 105).
LIGHT AND HEAT IN HEAVEN. That there is light in the heavens those who think from nature alone cannot comprehend; and yet such is the light in the heavens that it exceeds by many degrees the noon-day light of the world. That light I have often seen, even during the evening and night. At first I wondered when I heard the angels say that the light of this world is little more than a shadow in comparison with the light of heaven; but having seen it I can testify that it is so. The brightness and splendor of the light of heaven are such as cannot be described. All things that I have seen in the heavens have been seen in that light, thus more clearly and distinctly than things in this world.
The light of heaven is not a natural light, like the light of the world, but a spiritual light, because it is from the Lord as a sun, and that sun is the Divine love (as has been shown in the foregoing chapter). That which goes forth from the Lord as a sun is called in the heavens Divine truth, but in its essence it is Divine good united to Divine truth. From this the angels have light and heat, light from Divine truth, and heat from Divine good. As the light of heaven, and the heat also, are from such a source, it is evident that they are spiritual and not natural. 127-1
The Divine truth is light to the angels because the angels are spiritual and not natural. Spiritual beings see from their sun, and natural beings from theirs. It is from Divine truth that angels have understanding, and their understanding is their inner sight, which flows into and produces their outer sight; therefore in heaven whatever is seen from the Lord as the sun is seen in light. 128-1 This being the source of light in heaven the light is varied there in accordance with the reception of Divine truth from the Lord; or what is the same, in accordance with the intelligence and wisdom in which the angels are, thus differently in the celestial kingdom and in the spiritual kingdom, and differently in each society. In the celestial kingdom the light appears flaming because the angels there receive light from the Lord as a sun; but in the spiritual kingdom the light is shining white, because the angels there receive light from the Lord as a moon (see above, n. 118). So, too, the light differs in different societies, and again in each society, those that are at the center being in greater light and those in the circumference in less light (see n. 43). In a word, the angels have light in the same degree in which they are recipients of Divine truth, that is, are in intelligence and wisdom from the Lord; 128-2 and this is why the angels of heaven are called angels of light.
As the Lord in the heavens is Divine truth, and the Divine truth there is light, so in the Word He is called Light, likewise all truth is from Him, as in the following passages: Jesus said, I am the light of the world; he that followeth Me shall not walk in darkness, but shall have the light of life (John 8:12). As long as I am in the world I am the light of the world (John 9:5). Jesus said, Yet a little while is the light with you. Walk while ye have the light, lest darkness overtake you. While ye have the light believe in the light, that ye may be sons of light. I have come a light into the world, that whosoever believeth in Me may not abide in darkness (John 12:35, 36, 46). Light has come into the world, but men have loved the darkness rather than the light (John 3:19). John says of the Lord: This is the true light which lighteneth every man (John 1:9). The people that sit in darkness have seen a great light, and to them that were sitting in the shadow of death light is sprung up (Matt. 4:16). I will give thee for a covenant of the people, for a light of the Gentiles (Isa. 13:6). I have established Thee for a light of the Gentiles that Thou mayest be My salvation unto the end of the earth (Isa. 19:6). The nations of them that are saved shall walk in His light (Apoc. 21:24). Send out Thy light and Thy truth; let them lead me (Psalm 43:3). In these and other passages the Lord is called light from Divine truth, which is from Him; and the truth itself is likewise called light. As light in the heavens is from the Lord as a sun, so when He was transfigured before Peter, James, and John: His face did shine as the sun, and His raiment was white as the light (Matt. 17:2). And His garments became shining, exceeding white as snow, so as no fuller on earth can whiten them (Mark 9:3; Matt. 17:2). The Lord's garments had this appearance because they represented Divine truth which is from Him in the heavens, "garments" also in the Word signifying truths, 129-1 consequently it is said in David: O Jehovah, Thou coverest Thyself with light as with a garment (Psalm 104:2).
That light in the heavens is spiritual and that this light is Divine truth may be inferred also from the fact that men as well as angels have spiritual light, and have enlightenment from that light so far as they are in intelligence and wisdom from Divine truth. Man's spiritual light is the light of his understanding, and the objects of that light are truths, which he arranges analytically into groups, forms into reason, and from them draws conclusions in series. 130-1 The natural man does not know that the light from which the understanding sees such things is a real light, for he neither sees it with his eyes nor perceives it by thought. And yet there are many who recognize this light, and distinguish it from the natural light in which those are who think naturally and not spiritually. Those think naturally who take account of the world only, and attribute all things to nature; while those think spiritually who take account of heaven and attribute all things to the Divine. It has often been granted me to perceive and also to see that there is a true light that enlightens the mind, wholly distinct from the light that is called natural light [lumen]. I have been raised up interiorly into that light by degrees; and as I was raised up my understanding became so enlightened as to enable me to perceive what I did not perceive before, and finally such things as I could not even comprehend by thought from natural light. Sometimes I felt indignant that I could not comprehend these things when they were so clearly and plainly perceived in the light of heaven. 130-2 Because there is a light that belongs to the understanding, the same things are said of it as of the eye, as that it sees and is in light when it perceives, and is in obscurity and shade when it does not perceive, and so on.
As the light of heaven is Divine truth, that light is also Divine wisdom and intelligence; therefore to be raised up into the light of heaven means the same as to be raised up into intelligence and wisdom and enlightened. For this reason the angels have light in just the same degree as they have intelligence and wisdom. Because the light of heaven is Divine wisdom, in that light the character of everyone is recognized. The interiors of everyone lie open to view in his face just as they are, with not the least thing hidden. And interior angels love to have all things that pertain to them lying open, since they will nothing but good. It is otherwise with those beneath heaven, who do not will what is good, and for that reason fear greatly to be seen in the light of heaven. And wonderful to tell, while those in hell appear to one another as men, in the light of heaven they appear as monsters, with a horrid face and body, the exact form of their own evil. 131-1 In respect to his spirit man appears, when seen by angels, in a like way; if good as a man, beautiful in accord with his good; if evil as a monster, ugly in accord with his evil. From this it is clear that in the light of heaven all things are made manifest, and for the reason that the light of heaven is Divine truth.
As Divine truth is light in the heavens, so all truths wherever they are, whether within an angel or outside of him, or whether within the heavens or outside of them, emit light. Nevertheless, truths outside of the heavens do not shine as truths within the heavens do. Truths outside of the heavens shine coldly, like something snowy, without heat, because they do not draw their essence from good, as truths within the heavens do; therefore that cold light vanishes as soon as the light of heaven falls on it, and if there is evil underneath it it is turned into darkness. This I have occasionally seen, with many other noteworthy things about the shining of truth, which must be omitted here.
Something shall now be said about the heat of heaven. That heat in its essence is love. It goes forth from the Lord as a sun, which is Divine love in the Lord and from the Lord, as has been shown in the preceding chapter. It is evident, therefore, that the heat of heaven, like the light of heaven, is spiritual, because from the same source. 133-1 There are two things that go forth from the Lord as a sun, Divine truth and Divine good; Divine truth is manifested in the heavens as light, and Divine good as heat; and yet Divine truth and Divine good are so united that they are not two, but one. Nevertheless, with angels they are separate, for there are angels that receive more of Divine good than of Divine truth, and there are those that receive more of Divine truth than of Divine good. Those who receive more of Divine good are in the Lord's celestial kingdom, and those who receive more of Divine truth are in His spiritual kingdom. Those that receive both in a like degree are the most perfect angels.
The heat of heaven, like the light of heaven, is everywhere different. It is different in the celestial kingdom from what it is in the spiritual kingdom, and it is different in each society therein. It differs both in degree and in quality. It is more intense and more pure in the Lord's celestial kingdom, because the angels there receive more of Divine good; and it is less intense and pure in His spiritual kingdom, because the angels there receive more of Divine truth. Also in each society the heat differs in accordance with reception. There is heat in the hells, but it is unclean heat. 134-1 The heat in heaven is what is meant by holy and heavenly fire, and the heat of hell by profane and infernal fire. Both mean love - heavenly fire meaning love to the Lord and love to the neighbor and every affection of those loves, and infernal fire meaning love of self and love of the world and every lust of those loves. That love is heat from a spiritual source is shown from one's growing warm with love; for in accordance with the strength and nature of his love a man is inflamed and grows warm; and the heat of his love is made manifest when it is opposed. From this also it is customary to speak of being inflamed, growing hot, burning, boiling, being on fire, both in regard to the affections of the love of good and the lusts of the love of evil.
Love going forth from the Lord as a sun is felt in heaven as heat, because the interiors of the angels are in a state of love from the Divine good that is from the Lord; and in consequence their exteriors which grow warm therefrom are in a state of heat. For this reason heat and love so correspond to each other in heaven that everyone there is in heat such as his love is, according to what has been said just above. This world's heat does not enter heaven at all, because it is too gross, and is natural, and not spiritual; but with men it is otherwise, because they are in both the spiritual world and the natural world. As to their spirits they grow warm in exact accordance with their loves; but as to the body they grow warm both from the heat of their spirit and from the heat of the world. The former flows into the latter, because they correspond. The nature of the correspondence of the two kinds of heat can be seen from animal life, in that the love of animals-the chief of which is the love of propagating offspring of their kind-bursts forth and becomes active in accordance with the presence and influence of heat from the sun of the world, which is the heat of the spring and the summer seasons. Those who believe that the world's heat flows in and excites these loves are greatly mistaken, for there can be no influx from the natural into the spiritual, but only from the spiritual into the natural. This influx is of Divine order, but the other would be contrary to Divine order. 135-1
Angels, like men, have understanding and will. The light of heaven constitutes the life of their understanding, because that light is Divine truth and Divine wisdom therefrom; and the heat of heaven constitutes the life of their will, because that heat is Divine good and Divine love therefrom. The veriest life of the angels is from heat, and from light only so far as heat is in it. That life is from heat is shown by the fact that when heat is taken away life perishes. The same is true of faith without love or of truth without good; since the truth that is called truth of faith is light, and the good that is called good of love is heat. 136-1 This is more clearly shown by the heat and light of the world, to which the heat and light of heaven correspond. By the world's heat when conjoined with light, as in spring and summer, all things on the earth are quickened and grow, but by light separate from heat nothing is quickened or grows, but everything lies torpid and dies. They are not conjoined in winter, when heat is absent though light remains. From this correspondence heaven is called paradise, since truth is there joined with good, or faith with love, as light is with heat in springtime on the earth. All this makes more clear the truth set forth in its own chapter (n. 13-19), that the Divine of the Lord in Heaven is love to Him and charity towards the neighbor.
It is said in John: In the beginning was the Word, and the Word was with God, and God was the Word. All things were made through Him, and without Him was not any thing made that hath been made. In Him was life, and the life was the light of men. He was in the world, and the world was made through Him. And the Word became flesh and dwelt among us, and we beheld His glory (1:1-14). Evidently the Lord is here meant by "the Word," for it is said that "the Word became flesh." But what is specifically meant by "the Word" is not known and shall therefore be explained. Here "the Word" means the Divine truth which is in the Lord and from the Lord; 137-1 and this is why it is also called "the Light," which is the Divine truth, as has been already shown in this chapter. That it was by means of Divine truth that all things were created and made shall now be explained. [2] In heaven Divine truth has all power, and apart from it there is no power whatever. 137-2 From the Divine truth angels are called powers, and are powers to the extent that they are recipients or receptacles of it. By means of it they prevail over the hells and over all that oppose them. A thousand enemies there cannot stand against a single ray of the light of heaven, which is Divine truth. As angels are angels by their reception of Divine truth it follows that the entire heaven is from no other source, since heaven consists of angels. [3] That there is such power in Divine truth those cannot believe that have no other idea of truth than that it is thought or speech, which has in it no power except as others do it from obedience. But Divine truth has power in itself, and such power that by means of it heaven was created and the world with all things therein. That there is such power in Divine truth may be shown by two comparisons-by the power of truth and good in man, and by the power of light and heat from the sun in the world. By the power of good and truth in man, in that everything that a man does he does from his understanding and will-from his will by means of good and from his understanding by means of truth; for all things in the will have relation to good and all things in the understanding have relation to truth. 137-3 Therefore it is from good and truth that man moves his whole body, and a thousand things therein rush with one accord to do their will and pleasure. This makes clear that the whole body is formed for subservience to good and truth, consequently is formed by good and truth. [4] By the power of heat and light from the sun in the world, in that all things that grow in the world, as trees, cereals, flowers, grasses, fruits, and seeds, come into existence wholly by means of the heat and light of the sun; which shows what power of producing there is in them. What, then, must be the power in Divine light, which is Divine truth, and in Divine heat, which is Divine good? Because heaven has its existence from these, so does the world have its existence therefrom, since the world has its existence by means of heaven, as has been already shown. From all this the meaning of these words can be seen that "all things were made through the Word, and without the Word was not anything made that has been made;" also that "the world was made through Him," that is, through Divine truth from the Lord. 137-4 For the same reason, in the Book of Creation, light is first spoken of, and then the things that are from light (Gen. 1:3, 4). For this reason also all things in the universe, both in heaven and in the world, have relation to good and truth and to their conjunction, in order to be any thing.
It must be understood that the Divine good and the Divine truth that are from the Lord as a sun in the heavens are not in the Lord, but are from the Lord. In the Lord there is only Divine love, which is the Being [Esse] from which the Divine good and the Divine truth spring. Outgo [existere] from being [esse] is meant by going forth [procedere]. This, too, can be made clear by comparison with the world's sun. The heat and light that are in the world are not in the sun, but are from the sun. In the sun there is fire only, and it is from this that heat and light spring and go forth.
Since the Lord as a sun is Divine love, and Divine love is Divine good itself, the Divine that goes forth from the Lord, which is His Divine in heaven, is called, for the sake of distinction, Divine truth, although it is in fact Divine good united to Divine truth. This Divine truth is what is called the Holy that goes forth from Him.
THE FOUR QUARTERS IN HEAVEN. Both in heaven and in the world there are four quarters, east, south, west, and north, determined in each world by its own sun; in heaven by the sun of heaven, which is the Lord, in the world by the sun of the world. And yet there are great differences between them. In the first place, in the world that is called the south where the sun is in its greatest altitude above the earth, north where it is in its opposite position beneath the earth, east where it rises at an equinox, and west where it then sets. Thus in the world it is from the south that all the quarters are determined. But in heaven that is called the east where the Lord is seen as a sun, opposite to this is the west, at the right is the south in heaven, and at the left the north; and this in whatever direction the face and the body are turned. Thus in heaven it is from the east that all the quarters are determined. That is called the east [oriens] where the Lord is seen as a sun, because all origin [origo] of life is from Him as a sun; moreover, so far as angels receive heat and light or love and intelligence from the Lord He is said to arise [exoriri] upon them. For the same reason the Lord is called the East [Oriens] in the Word. 141-1
Another difference is that to the angels the east is always before the face, the west behind, the south to the right, and the north to the left. But since this cannot be easily comprehended in the world, for the reason that men turn the face to every quarter, it shall be explained. The entire heaven turns itself to the Lord as to its common center; to that center do all the angels turn themselves. Also on the earth, as is well known, there is a directing of all things towards a common center; but there is this difference between this directing in the world and that in heaven, that in heaven the front parts are turned to the common center, but in the world the lower parts of the body. In the world this directing is called centripetal force, also gravitation. The interiors of angels are actually turned forwards; and since interiors manifest themselves in the face it is the face that determines the quarters. 142-1
It is still more difficult to comprehend in the world that in every turning of their face and body the angels have the east before the face, since man according as he turns, has every quarter before his face. This shall also be explained. Although angels, like men, turn and direct their faces and bodies in every direction, they nevertheless have the east always before their eyes. But the turnings of angels are unlike the turnings of men, because they are from a different origin. They appear alike, but they are not. The origin of these turnings is their ruling love, and from this all directions with angels and spirits are determined, for, as just said, their interiors are actually turned towards their common center, which in heaven is the Lord as a sun; consequently their ruling love is always before their face, because their love is always before their interiors, and the face has existence from the interiors, for it is their outward form; and in the heavens this love is the Lord as a sun because it is from Him that they have their love. 143-1 And as the Lord Himself is in angels in His love, it is the Lord who causes them to look to Him whithersoever they turn. This cannot be explained any farther now; but it will be made clearer to the understanding in subsequent chapters, especially where representations and appearances, and time and space in heaven, are treated of. That the angels have the Lord constantly before their faces it has been granted me to know and also to perceive from much experience; for whenever I have been in company with angels I have noticed the Lord's presence before my face, not actually seen, and yet perceptible in a light; and angels have often testified that this is so. As the Lord is constantly before the faces of the angels, so it is said in the world of those who believe in the Lord and love Him that they have God before their eyes and their face, and that they look to God, and see God. These expressions have their origin in the spiritual world, from which are many things in human speech, although their source is unknown to men.
This turning to the Lord is among the wonderful things in heaven. There may be many together in one place, some turning the face and body one way and some another, and yet all see the Lord before them, and have everyone has the south at his right, the north at his left, and the west behind him. Another wonderful thing is that, although the angels look only to the east they have also a look towards the other three quarters; but the look to these is from their interior sight, which pertains to their thought. And it is yet another wonderful thing that in heaven no one is ever permitted to stand behind another and look at the back of his head, for this would disturb the influx of good and truth from the Lord.
The Lord is seen by the angels, and the angels are seen by the Lord in another way. Angels see the Lord through their eyes; but the Lord sees the angels in the forehead, and this for the reason that the forehead corresponds to love, and it is through love that the Lord flows into their will, while it is through the understanding, to which the eyes correspond, that He causes Himself to be seen. 145-1
The quarters in the heavens that give form to the Lord's celestial kingdom differ from the quarters in the heavens that give form to His spiritual kingdom, for the reason that He is seen by the angels in His celestial kingdom as a sun, but by the angels in His spiritual kingdom as a moon; and where the Lord is seen is the east. The distance there between the position of the sun and that of the moon is thirty degrees, and there is a like difference in the position of the quarters. That heaven is divided into two kingdoms, called the celestial kingdom and the spiritual kingdom, may be seen in its own chapter (n. 20-28); and that the Lord is seen in the celestial kingdom as a sun, and in the spiritual kingdom as a moon (n. 118). But it does not follow that the quarters of heaven become confused on this account, for neither can the spiritual angels ascend among the celestial angels, nor the celestial descend among the spiritual, as may be seen above (n. 35).
This makes clear the nature of the Lord's presence in the heavens, that He is every where and with everyone in the good and truth that go forth from Him; consequently He is with angels in what is His own, as has been said above (n. 12). The perception of the Lord's presence is in their interiors; and it is from these that their eyes see, and it is by this continuity that they see the Lord outside of themselves. This shows what is meant by the Lord's being in them and they in Him, according to His own words: Abide in Me and I in you (John 15:4). He that eateth My flesh and drinketh My blood abideth in Me and I in him (John 6:56). "The Lord's flesh" signifies Divine good and "His blood" Divine truth. 147-1
All in the heavens have their own places of abode in accordance with the quarters. Those who are in the good of love dwell towards the east and west, those who are in clear perception of it towards the east, and those who are in obscure perception of it towards the west. Those who are in wisdom from the good of love dwell towards the south and north-those who are in the clear light of wisdom towards the south, and those who are in obscure light of it towards the north. The angels of the Lord's spiritual kingdom and those of His celestial kingdom dwell in a like order, but differently as their good of love and light of truth from good differ; for in the celestial kingdom the love is love to the Lord, and the light of truth therefrom is wisdom; while in the spiritual kingdom there is love towards the neighbor, which is called charity, and the light of truth therefrom is intelligence, which is also called faith (see above, n. 23). The quarters differ also in the two kingdoms by thirty degrees, as has been said just above (n. 146).
In like order the angels in each society in heaven dwell in relation to one another-towards the east there those who are in greater degree of love and charity, towards the west those who are in less degree; towards the south those who are in greater light of wisdom and intelligence, and towards the north those who are in less. This arrangement prevails because each society represents heaven, and is a heaven in a smaller form (see above, n. 51-58). The same arrangement prevails in their assemblies. They are brought into this order by virtue of the form of heaven, from which everyone knows his own place. The Lord also provides that there be in each society those of every kind, for the reason that in form heaven is every where like itself; and yet the arrangement of the whole heaven differs from the arrangement of a society as what is general from its parts, since the societies towards the east surpass those towards the west, and those towards the south surpass those towards the north.
Because of this the quarters in the heavens signify such things as pertain to those that dwell in them, - the east signifying love and its good clearly perceived, the west the same obscurely perceived, the south wisdom and intelligence in clear light, and the north the same in obscure light. And because of this signification of the quarters in heaven they have a like signification in the internal or spiritual sense of the Word, 150-1 since the internal or spiritual sense of the Word is in entire accord with what is in heaven.
106-1 All things that are in the world and its three kingdoms correspond to the heavenly things that are in heaven, that is, the things in the natural world correspond to the things in the spiritual world (n. 1632, 1881, 2758, 2760-2763, 2987-3003, 3213-3227, 3483, 3624-3649, 4044, 4053, 4116, 4366, 4939, 5116, 5377, 5428, 5477, 9280). By correspondences the natural world is conjoined to the spiritual world (n. 8615). For this reason all nature is a theatre representative of the Lord's kingdom (n. 2758, 2999, 3000, 3483, 4938, 4939, 8848, 9280).
107-1 Everything in the universe, both in heaven and in the world, that is in accordance with order, has reference to good and truth (n. 2451, 3166, 4390, 4409, 5232, 7256, 10122); and to the conjunction of these, in order to be any thing (n. 10555).
110-1 From correspondence animals signify affections; mild and useful animals good affections, fierce and useless ones evil affections (n. 41, 45, 46, 142, 143, 246, 714, 716, 719, 2179, 2180, 3519, 9280); illustrated by experience from the spiritual world (n. 3218, 5198, 9090). Influx of the spiritual world into the lives of animals in. 1633, 3646). Cattle and their young from correspondence signify affections of the natural mind (n. 2180, 2566, 9391, 10132, 10407). What sheep signify (n. 4169, 4809); and lambs (n. 3994, 10132). Flying creatures signify intellectual things (n. 40, 745, 776, 778, 866, 988, 991, 5149, 7441); with a difference according to their genera and species, from experience in the spiritual world (n. 3219).
111-1 From correspondence a garden and a paradise signify intelligence and wisdom (n. 100, 108); from experience (n. 3220). All things that have a correspondence have in the Word the same significance (n. 2896, 2987, 2989, 2990, 2991, 3002, 3225).
111-2 Trees signify perceptions and knowledges (n. 103, 2163, 2682, 2722, 2972, 7692). For this reason the ancient people held Divine worship in groves under trees according to their correspondence (n. 2722, 4552). Influx of heaven into subjects of the vegetable kingdom, as into trees and plants (n. 3648).
111-3 From correspondence foods signify such things as nourish the spiritual life (n. 3114, 4459, 4792, 4976, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 5915, 6277, 8562, 9003).
111-4 Bread signifies every good that nourishes the spiritual life of man (n. 2165, 2177, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 9323, 9545, 10686). Such was the signification of the loaves that were on the table in the tabernacle (n. 3478, 9545). Sacrifices in general were called bread (n. 2165). Bread includes all food (n. 2165). Thus it signifies all heavenly and spiritual food (n. 276, 680, 2165, 2177, 3478, 6118, 8410).
112-1 Every good has its delight as well as its quality from use and in accordance with use; therefore such as the use is, such is the good (n. 3049, 4984, 7038). Angelic life consists in the goods of love and charity, that is, in performing uses (n. 454). The Lord, and consequently the angels, look only, in regard to man, to ends, which are uses (n. 1317, 1645, 5854). The Lord's kingdom is a kingdom of uses that is, of ends (n. 454, 696, 1103, 3645, 4054, 7038). Serving the Lord is performing uses (n. 7038). Each thing and all things in man have been formed for use (n. 3626, 4104, 5189 9297; also from use, that is, the use is prior to the organic forms in man through which the use is performed, because use is from the inflowing of the Lord through heaven in. 4223, 4926). Moreover man's interiors, which constitute his mind, when he grows to maturity are formed from use and for use (n. 1964, 6815, 9297). Consequently man is such as are the uses with him (n. 1568, 3570, 4054, 6571, 6935, 6938, 10284). Uses are the ends for the sake of which (n. 3565, 4054, 4104, 6815). Use is the first and the last, thus the all of man (n. 1964).
114-1 The Word was written wholly by correspondences (n. 8615). By means, of the Word man has conjunction with heaven (n. 2899, 6943, 9396, 9400, 9401, 10375, 10452).
114-2 Concerning the spiritual sense of the Word see the little work on The White Horse referred to in the Apocalypse.
115-1 Gold from correspondence signifies celestial good (n. 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881). Silver signifies spiritual good, that is, truth from a celestial origin (n. 1551, 1552, 2954, 5658). Copper signifies natural good (n. 425, 1551). Iron signifies truth in the outmost of order (n. 425, 426).
118-1 The Lord is seen in heaven as a sun, and is the sun of heaven (n. 1053, 3636, 3643, 4060). The Lord is seen as a sun by those who are in His celestial kingdom, where love to Him reigns, and as a moon by those who are in His spiritual kingdom, where charity to the neighbor and faith reign (n. 1521, 1529-1531, 1837, 4696). The Lord is seen as a sun at a middle height before the right eye, and an a moon before the left eye (n. 1053, 1521, 1529-1531, 3636, 3643, 4321, 5097, 7078, 7083, 7173, 7270, 8812, 10809). The Lord is seen as a sun and as a moon (n. 1531, 7173). The Lord's Divine Itself is far above His Divine in heaven (n. 7270, 8760).
118-2 "Fire" in the Word signifies love, both in a good sense and in a bad sense (n. 934, 4906, 5215). Holy or heavenly fire signifies the Divine Love (n. 934, 6314, 6832). Infernal fire signifies love of self and of the world and every lust of those loves (n. 1861, 5071, 6314, 6832, 7575, 10747). Love is the fire of life and life itself is really from it (n. 4906, 5071, 6032, 6314). "Light" signifies the truth of faith (n. 3195, 3485, 3636, 3643, 3993, 4302, 4413, 4415, 9548, 9684).
118-3 The sight of the left eye corresponds to truths of faith, and the sight of the right eye to their goods (n. 4410, 6923).
118-4 The things on man's right have relation to good from which is truth, and those on his left to truth from good (n. 9495, 9604).
119-1 "Stars" and "constellations" in the Word signify knowledges of good and truth (n. 2495, 2849, 4697).
120-1 What the Lord's Divine love is, and how great it is, illustrated by comparison with the fire of this world's sun (n. 6834, 6849, 8644). The Lord's Divine love is love toward the whole human race to save it (n. 1820, 1865, 2253, 6872). The love that first goes forth from the fire of the Lord's love does not enter heaven, but is seen as radiant belts about the sun (n. 7270). The angels are veiled with a corresponding thin cloud, to prevent their being harmed by the glow of burning love (n. 6849).
120-2 The Lord's presence with the angels is in proportion to their reception of good of love and faith from Him (n. 904, 4198, 4320, 6280, 6832, 7042, 8819, 9680, 9682, 9683, 10106, 10811). The Lord appears to each one in accordance with what he is (n. 1861, 3235, 4198, 4206). The hells are at a distance from the heavens because they cannot bear the presence of Divine love from the Lord (n. 4299, 7519, 7738, 7989, 8137, 8265, 9327). For this reason the hells are very far away from the heavens, and this is the "great gulf" (n. 9346, 10187).
122-1 The sun of the world is not seen by the angels, but in its place something dark behind, opposite to the sun of heaven or the Lord (n. 7078, 9755). In the opposite sense the sun signifies the love of self (n. 2441); and in this sense "to worship the sun" signifies to worship what is contrary to heavenly love or to the Lord (n. 2441, 10584). To those in the hells the sun of heaven is thick darkness (n. 2441).
124-1 The Lord is the common center to which all things of heaven turn (n. 3633, 3641).
127-1 All light in the heavens is from the Lord as a sun (n. 1053, 1521, 3195, 3341, 3636, 3643, 4415, 9548, 9684, 10809). The Divine truth that goes forth from the Lord appears in heaven as light, and furnishes all the light of heaven (n. 3195, 3222, 3223, 5400, 8644, 9399, 9548, 9684).
128-1 The light of heaven illumines both the sight and the understanding of angels and spirits (n. 2776, 3138).
128-2 The light in heaven is in harmony with the intelligence and wisdom of the angels (n. 1524, 1529, 1530, 3339). Differences of light in the heavens are as many as there are angelic societies; and as there are in the heavens endless varieties of good and truth, so are there of wisdom and intelligence (n. 684, 690, 3241, 3744, 3745, 4414, 5598, 7236, 7833, 7836).
129-1 In the Word "garments" signify truths, because truths clothe good (n. 1073, 2576, 5248, 5319, 5954, 9216, 9952, 10536). The Lord's garments when He was transfigured signified Divine truth going forth from His Divine love (n. 9212, 9216).
130-1 Man is rational because his understanding is illumined by the light of heaven (n. 1524, 3138, 3167, 4408, 6608, 8707, 9128, 9399, 10569). The understanding is enlightened because it is a recipient of truth (n. 6222, 6608, 10659). The understanding is enlightened to the extent that man receives truth in good from the lord (n. 3619). The understanding is such as are the truths from good by which it is formed (n. 10064). The understanding has light from heaven, as the sight has light from the world (n. 1524, 5114, 6608, 9128). The light of heaven from the Lord is always present with man, but it flows in only in the degree that man is in truth from good (n. 4060, 4214).
130-2 When man is raised up from the sensual he comes into a milder light, and at length into heavenly light (n. 6313, 6315, 9407). When man is raised up into intelligence there is an actual elevation into the light of heaven (n. 3190). How great a light was perceived when I was withdrawn from worldly ideas (n. 1526, 6608).
131-1 Those in the hells, in their own light, which is like the light from burning coals, appear to themselves as men but in the light of heaven they appear as monsters (n. 4531, 4533, 4674, 5057, 5058, 6605, 6626).
133-1 There are two sources of heat and also two sources of light, the sun of the world and the sun of heaven (n. 3338, 5215, 7324). Heat from the Lord as a sun is affection of love (n. 3636, 3643). Therefore spiritual heat in its essence is love (n. 2146, 3338, 3339, 6314).
134-1 There is heat in the hells, but it is unclean (n. 1773, 2757, 3340). The odor from it is like the odor from dung and excrement in the world and in the worst hells like the odor of dead bodies (n. 814, 815, 817, 819, 820, 943, 944, 5394).
135-1 There is spiritual influx, but not physical, that is, there is influx from the spiritual world into the natural, but not from the natural world into the spiritual (n. 3219, 5119, 5259, 5427, 5428, 5477, 6322, 9109, 9110, 9111).
136-1 Truths apart from good are not in themselves truths because they have no life; for truths have all their life from good (n. 9603). Thus truths apart from good are like a body without a soul (n. 3180, 9154). Truths apart from good are not accepted by the Lord (n. 4368). What truth apart from good, that is, what faith apart from love is, and what truth from good or faith from love is (n. 1949-1951, 1964, 5830, 5951). It amounts to the same thing whether you say truth or faith, or whether you say good or love, since truth is of faith and good is of love (n. 2839, 4352, 4353, 4997, 7178, 7623, 7624, 10367).
137-1 In the Sacred Scripture word signifies various things, namely, speech, thought of the mind, any thing that really exists, also something, and in the highest sense Divine truth, and the Lord (n. 9987). "Word" signifies Divine truth (n. 2803, 2894, 4692, 5075, 5272, 9383, 9987). "Word" signifies the Lord (n. 2533, 2859).
137-2 Divine truth going forth from the Lord has all power (n. 6948, 8200). Truth from good has all power in heaven (n. 3091, 3563, 6344, 6423, 8304, 9643, 10019, 10182). Angels are called powers, and are powers by the reception of Divine truth from the Lord (n. 9639). Angels are recipients of Divine truth from the Lord and therefore in the Word are sometimes called gods (n. 4295, 4402, 7873, 8192, 8301).
137-3 The understanding is a recipient of truth, and the will a recipient of good (n. 3623, 6125, 7503, 9300, 9930). Therefore all things in the understanding have relation to truths, whether they are really truths or are believed by man to be truths, and all things in the will in like manner have relation to goods (n. 803, 10122).
137-4 Divine truth going forth from the Lord is the only real thing (n. 6880, 7004, 8200). By means of Divine truth all things were created and made (n. 2803, 2884, 5272, 7678).
141-1 In the highest sense the Lord is the east [oriens], because He is the sun of heaven, which is always rising and never setting (n. 101, 5097, 9668).
142-1 In heaven all turn themselves to the Lord (n. 9828, 10130, 10189, 10420). Nevertheless, it is not the angels that turn themselves to the Lord, but the Lord turns the angels to Himself (n. 10189). It is not that the angels are present with the Lord, but the Lord is present with the angels (n. 9415).
143-1 In the spiritual world all constantly turn themselves to their loves; and the quarters there have their beginning in the face and are determined by it (n. 10130, 10189, 10420, 10702). The face is formed to a correspondence with the interiors (n. 4791-4805, 5695). Therefore the interiors shine forth from the face (n. 3527, 4066, 4796). With angels the face makes one with the interiors (n. 4796, 4797, 4799, 5695, 8250). The influx of the interiors into the face and its muscles (n. 3631, 4800).
145-1 The forehead corresponds to heavenly love; therefore in the Word the "forehead" signifies that love (n. 9936). The eye corresponds to the understanding, because the understanding is internal sight (n. 2701, 4410, 4526, 9051, 10569). For this reason "to lift up the eyes" and "to see" signifies to understand, perceive, and observe (n. 2789, 2829, 3198, 3202, 4083, 4086, 4339, 5684).
147-1 In the Word "the Lord's flesh" signifies His Divine Human, and the Divine good of His love (n. 3813, 7850, 9127, 10283). And "the Lord's blood" signifies Divine truth and the holy of faith (n. 4735, 4978, 6978, 7317, 7326, 7846, 7850, 7877, 9127, 9393, 10026, 10033, 10152, 10210).
150-1 In the Word the "east" signifies love clearly perceived (n. 1250, 3708); the "west" love obscurely perceived (n. 3708, 9653); the "south" a state of light, that is, of wisdom and intelligence (n. 1458, 3708, 5672); and the "north" that state in obscurity (n. 3708).