68. IX. EACH SOCIETY IN HEAVEN REFLECTS A SINGLE MAN.

I have frequently been permitted to see that each society of heaven reflects a single man, and is in the likeness of a man. There was a society into which several had insinuated themselves who knew how to counterfeit angels of light. These were hypocrites. When these were being separated from the angels I saw that the entire society appeared at first like a single indistinct body, then by degrees in a human form, but still indistinctly, and at last clearly as a man. Those that were in that man and made up the man were such as were in the good of that society; the others who were not in the man and did not make up the man were hypocrites; these were cast out and the former were retained; and thus a separation was effected. Hypocrites are such as talk well and also do well, but have regard to themselves in everything. They talk as angels do about the Lord, heaven, love, and heavenly life, and also act rightly, so that they may appear to be what they profess to be. But their thinking is different; they believe nothing; and they wish good to none but themselves. Their doing good is for the sake of self, or if for the sake of others it is only for the appearance, and thus still for the sake of self.

69. I have also been permitted to see that an entire angelic society, where the Lord is visibly present, appears as a one in the human form. There appeared on high towards the east something like a cloud, from glowing white becoming red, and with little stars round about, which was descending; and as it gradually descended it became brighter, and at last appeared in a perfect human form. The little stars round about the cloud were angels, who so appeared by virtue of light from the Lord.

70. It must be understood that although all in a heavenly society when seen together as one appear in the likeness of a man; yet no one society is just such a man as another. Societies differ from one another like the faces of different individuals of the same family, for the reason given above (n. 47), that is, they differ in accordance with the varieties of good in which they are and which determines their form. The societies of the inmost or highest heaven, and in the center there, are those that appear in the most perfect and beautiful human form.

71. It is worthy of mention that the greater the number in any society in heaven and the more these make a one, the more perfect is its human form, for variety arranged in a heavenly form is what constitutes perfection, as has been shown above (n. 56), and number gives variety. Moreover, every society of heaven increases in number daily, and as it increases it becomes more perfect. Thus not only the society becomes more perfect, but also heaven in general, because it is made up of societies. As heaven gains in perfection by increase of numbers, it is evident how mistaken those are who believe that heaven may be closed by becoming full; for the opposite is true, that it will never be closed, but is perfected by greater and greater fullness. Therefore, the angels desire nothing so much as to have new angel guests come to them.

72. Each society, when it appears as one whole is in the form of a man, for the reason that heaven as a whole has that form (as has been shown in the preceding chapter); moreover, in the most perfect form, such as the form of heaven is, there is a likeness of the parts to the whole, and of lesser forms to the greatest. The lesser forms and parts of heaven are the societies of which it consists, which are also heavens in lesser form (see 51-58). This likeness is perpetual because in the heavens the goods of all are from a single love, that is, from a single origin. The single love, which is the origin of the good of all in heaven, is love to the Lord from the Lord. It is from this that the entire heaven in general, each society less generally, and each angel in particular, is a likeness of the Lord, as has been shown above (n. 58).



73. X. THEREFORE EVERY ANGEL IS IN A COMPLETE HUMAN FORM.

In the two preceding chapters it has been shown that heaven in its whole complex, and likewise each society in heaven, reflects a single man. From the sequence of reasons there set forth it follows that this is equally true of each angel. As heaven is a man in largest form, and a society of heaven in a less form, so is an angel in least. For in the most perfect form, such as the form of heaven is, there is a likeness of the whole in the part and of the part in the whole. This is so for the reason that heaven is a common sharing, for it shares all it has with each one, and each one receives all he has from that sharing. Because an angel is thus a recipient he is a heaven in least form, as shown above in its chapter; and a man also, so far as he receives heaven, is a recipient, a heaven, and an angel (see above, n. 57). This is thus described in the Apocalypse:

He measured the wall of the holy Jerusalem, a hundred and forty and four cubits, the measure of a man, which is that of an angel (21:17).

"Jerusalem" means here the Lord's church, and in a more eminent sense, heaven;{1} the "wall" means truth, which is a defence against the assault of falsities and evils;{2} "a hundred and forty and four" means all goods and truths in the complex;{3} "measure" means what a thing is,{4} a "man" means one in whom are goods and truths in general and in particular, thus in whom is heaven. And as it is from this that an angel is a man, it is said "the measure of a man, which is that of an angel." This is the spiritual meaning of these words. Without that meaning how could it be seen that "the wall of the Holy Jerusalem" is "the measure of a man, which is that of an angel?"{5}

{Footnote 1} "Jerusalem" means the church (n. 402, 3654, 9166).

{Footnote 2} The "wall" means truth defending against the assault of falsities and evils (n. 6419).

{Footnote 3} "Twelve" means all truths and goods in the complex (n. 577, 2089, 2129, 2130, 3272, 3858, 3913). Likewise "seventy-two," and "a hundred and forty-four," since this comes from twelve multiplied into itself (n. 7973). All numbers in the Word signify things (n. 482, 487, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 5265). Multiplied numbers have a like signification as the simple numbers from which they arise by multiplication (n. 5291, 5335, 5708, 7973).

{Footnote 4} "Measure" in the Word signifies the quality of a thing in respect to truth and good (n. 3104, 9603).

{Footnote 5} In regard to the spiritual or internal sense of the Word see the explanation of The White Horse in the Apocalypse, and the Appendix to The Heavenly Doctrine.

74. Let us now turn to experience. That angels are human forms, or men, has been seen by me a thousand times. I have talked with them as man with man, sometimes with one, sometimes with many together; and I have seen nothing whatever in their form different from the human form; and have occasionally been surprised to find them such. And that this might not be said to be a delusion or a vision of fancy, I have been permitted to see angels when fully awake or in possession of all my bodily senses, and in a state of clear perception. And I have often told them that men in the Christian world are in such blind ignorance in regard to angels and spirits as to believe them to be minds without form, even pure thoughts, of which they have no idea except as something ethereal in which there is some vitality. And as they thus ascribe to angels nothing human except a thinking faculty, they believe that having no eyes they do not see, having no ears they do not hear, and having no mouth or tongue they do not speak. [2] To this the angels replied that they are aware that such a belief is held by many in the world, and is prevalent among the learned, and to their surprise, even among the clergy. The reason, they said, is that the learned, who were the leaders and who first concocted such an idea of angels and spirits, conceived of them from the sense-conceptions of the external man; and those who think from these, and not from interior light and from the general idea implanted in everyone, must needs fabricate such notions, since the sense-conceptions of the external man take in only what belongs to nature, and nothing above nature, thus nothing whatever of the spiritual world.{1} From these leaders as guides this falsity of thought about angels extended to others who did not think from themselves but adopted the thoughts of their leaders; and those who first take their thoughts from others and make that thought their belief, and then view it with their own understanding, cannot easily recede from it, and are therefore in most cases satisfied with confirming it. [3] The angels said, furthermore, that the simple in faith and heart have no such idea about angels, but think of them as the men of heaven, and for the reason that they have not extinguished by learning what is implanted in them from heaven, and have no conception of anything apart from form. This is why angels in churches, whether sculptured or painted, are always depicted as men. In respect to this insight from heaven they said that it is the Divine flowing into such as are in the good of faith and life.

{Footnote 1} Unless man is raised above the sense-conceptions of the external man he has very little wisdom (n. 5089). The wise man thinks above these sense-conceptions (n. 5089, 5094). When man is raised above these, he comes into clearer light, and finally into heavenly light (n. 6183, 6313, 6315, 9407, 9730, 9922). Elevation and withdrawal from these was known to the ancients (n. 6313).

75. From all my experience, which is now of many years, I am able to say and affirm that angels are wholly men in form, having faces, eyes, ears, bodies, arms, hands, and feet; that they see and hear one another, and talk together, and in a word lack nothing whatever that belongs to men except that they are not clothed in material bodies. I have seen them in their own light, which exceeds by many degrees the noonday light of the world, and in that light all their features could be seen more distinctly and clearly than the faces of men are seen on the earth. It has also been granted me to see an angel of the inmost heaven. He had a more radiant and resplendent face than the angels of the lower heavens. I observed him attentively, and he had a human form in all completeness.

76. But it must be remembered that a man cannot see angels with his bodily eyes, but only with the eyes of the spirit within him,{1} because his spirit is in the spiritual world, and all things of the body are in the natural world. Like sees like from being like. Moreover, as the bodily organ of sight, which is the eye, is too gross, as everyone knows, to see even the smaller things of nature except through magnifying glasses, still less can it see what is above the sphere of nature, as all things in the spiritual world are. Nevertheless these things can be seen by man when he has been withdrawn from the sight of the body, and the sight of his spirit has been opened; and this can be effected instantly whenever it is the pleasure of the Lord that man should see these things; and in that case man does not know but what he is seeing them with his bodily eyes. Thus were angels seen by Abraham, Lot, Manoah, and the prophets; and thus, too, the Lord was seen by the disciples after the resurrection; and in the same way angels have been seen by me. Because the prophets saw in this way they were called "seers," and were said "to have their eyes opened" (1 Sam. 9:8; Num. 24:3); and enabling them to see thus was called "opening their eyes," as with Elisha's servant, of whom we read:

Elisha prayed and said, Jehovah, I pray Thee open his eyes that he may see; and Jehovah opened the eyes of the young man and he saw, and behold the mountain was full of horses and chariots of fire round about Elisha (2 Kings 6:17).

{Footnote 1} In respect to his interiors man is a spirit (n. 1594). And that spirit is the man himself, and it is from that spirit that the body lived (n. 447, 4622, 6054).

77. Good spirits, with whom I have spoken about this matter, have been deeply grieved at such ignorance in the church about the condition of heaven and of spirits and angels; and in their displeasure they charged me to declare positively that they are not formless minds nor ethereal breaths, but are men in very form, and see, hear, and feel equally with those who are in this world.{1}

{Footnote 1} Inasmuch as each angel is a recipient of Divine order from the Lord, he is in a human form, perfect and beautiful in the measure of his reception (n. 322, 1880, 1881, 3633, 3804, 4622, 4735, 4797, 4985, 5199, 5530, 6054, 9879, 10177, 10594). It is by means of Divine truth that order exists; and Divine good is the essential of order (n. 2451, 3166, 4390, 4409, 5232, 7256, 10122, 10555).



78. XI. IT IS FROM THE LORD'S DIVINE HUMAN THAT HEAVEN AS A WHOLE AND IN PART REFLECTS MAN.

That it is from the Lord's Divine Human that heaven as a whole and in part reflects man, follows as a conclusion from all that has been stated and shown in the preceding chapters, namely: (i) That the God of heaven is the Lord. (ii) It is the Divine of the Lord that makes heaven. (iii) Heaven consists of innumerable societies; and each society is a heaven in a smaller form, and each angel in the smallest form. (iv) All heaven in the aggregate reflects a single man. (v) Each society in the heavens reflects a single man. (vi) Therefore every angel is in a complete human form. All this leads to the conclusion that as it is the Divine that makes heaven, heaven must be human in form. That this Divine is the Lord's Divine Human can be seen still more clearly, because in a compendium, in what has been collected, brought together and collated from the Arcana Coelestia and placed as a supplement at the end of this chapter. That the Lord's Human is Divine, and that it is not true that His Human is not Divine, as those with in the church believe, may also be seen in the same extracts, also in the chapter on The Lord, in The New Jerusalem and its Heavenly Doctrine, at the end.

79. That this is true has been proved to me by much experience, about which something shall now be said. No angel in the heavens ever perceives the Divine as being in any other than a human form; and what is remarkable, those in the higher heavens are unable to think of the Divine in any other way. The necessity of thinking in this way comes from the Divine itself that flows in, and also from the form of heaven in harmony with which their thoughts spread forth. For every thought of an angel spreads forth into heaven; and the angels have intelligence and wisdom in the measure of that extension. It is in consequence of this that all in heaven acknowledge the Lord, because only in Him does the Divine Human exist. Not only have I been told all this by angels, but when elevated into the inner sphere of heaven I have been able to perceive it. From this it is evident that the wiser the angels are the more clearly they perceive this truth; and it is from this that the Lord is seen by them; for the Lord is seen in a Divine angelic form, which is the human form, by those who acknowledge and believe in a visible Divine Being, but not by those who believe in an invisible Divine. For the former can see their Divine Being, but the latter cannot.

80. Because the angels have no perception of an invisible Divine, which they call a Divine devoid of form, but perceive only a visible Divine in human form, they are accustomed to say that the Lord alone is man, and that it is from Him that they are men, and that each one is a man in the measure of his reception of the Lord. By receiving the Lord they understand receiving good and truth which are from Him, since the Lord is in His good and in His truth, and this they call wisdom and intelligence. Everyone knows, they say, that intelligence and wisdom make man, and not a face without these. The truth of this is made evident from the appearance of the angels of the interior heavens, for these, being in good and truth from the Lord and in consequent wisdom and intelligence, are in a most beautiful and most perfect human form; while the angels of the lower heavens are in human form of less perfection and beauty. On the other hand, those who are in hell appear in the light of heaven hardly as men, but rather as monsters, since they are not in good and truth but in evil and falsity, and consequently in the opposites of wisdom and intelligence. For this reason their life is not called life, but spiritual death.

81. Because heaven as a whole and in part, from the Lord's Divine Human, reflects a man, the angels say that they are in the Lord; and some say that they are in His body, meaning that they are in the good of His love. And this the Lord Himself teaches, saying,

Abide in Me and I in you. As the branch cannot bear fruit of itself except it abide in the vine, so neither can ye, except ye abide in Me. For apart from Me ye can do nothing. Abide in My love. If ye keep My commandments ye shall abide in My love (John 15:4-10).

82. Because such a perception of the Divine exists in the heavens, to think of God as in a human form is implanted in every man who receives any influx from heaven. Thus did the ancients think of Him; and thus do the moderns think of Him both outside of the church and within it. The simple see Him in thought as the Ancient One in shining light. But this insight has been extinguished in all those that by self-intelligence and by a life of evil have rejected influx from heaven. Those that have extinguished it by self-intelligence prefer an invisible God; while those that have extinguished it by a life of evil prefer no God. Neither of these are aware that such an insight exists, because they do not have it; and yet it is the Divine heavenly itself that primarily flows into man out of heaven, because man is born for heaven, and no one without a conception of a Divine can enter heaven.

83. For this reason he that has no conception of heaven, that is, no conception of the Divine from which heaven is, cannot be raised up to the first threshold of heaven. As soon as such a one draws near to heaven a resistance and a strong repulsion are perceived; and for the reason that his interiors, which should be receptive of heaven, are closed up from their not being in the form of heaven, and the nearer he comes to heaven the more tightly are they closed up. Such is the lot of those within the church who deny the Lord, and of those who, like the Socinians, deny His Divinity. But the lot of those who are born out of the church, and who are ignorant of the Lord because they do not have the Word, will be described hereafter.

84. That the men of old time had an idea of the Divine as human is evident from the manifestation of the Divine to Abraham, Lot, Joshua, Gideon, Manoah and his wife, and others. These saw God as a man, but nevertheless adored Him as the God of the universe, calling Him the God of heaven and earth, and Jehovah. That it was the Lord who was seen by Abraham He Himself teaches in John (8:56); and that it was He who was seen by the rest is evident from His words:

No one hath seen the Father, nor heard His voice, nor seen His form (John 1:18; 5:37).

85. But that God is man can scarcely be comprehended by those who judge all things from the sense-conceptions of the external man, for the sensual man must needs think of the Divine from the world and what is therein, and thus of a Divine and spiritual man in the same way as of a corporeal and natural man. From this he concludes that if God were a man He would be as large as the universe; and if He ruled heaven and earth it would be done through many others, after the manner of kings in the world. If told that in heaven there is no extension of space as in the world, he would not in the least comprehend it. For he that thinks only from nature and its light must needs think in accord with such extension as appears before his eyes. But it is the greatest mistake to think in this way about heaven. Extension there is not like extension in the world. In the world extension is determinate, and thus measurable; but in heaven it is not determinate, and thus not measurable. But extension in heaven will be further treated of hereafter in connection with space and time in the spiritual world. Furthermore, everyone knows how far the sight of the eye extends, namely, to the sun and to the stars, which are so remote; and whoever thinks deeply knows that the internal sight, which is of thought, has a still wider extension, and that a yet more interior sight must extend more widely still. What then must be said of Divine sight, which is the inmost and highest of all? Because thoughts have such extension, all things of heaven are shared with everyone there, so, too, are all things of the Divine which makes heaven and fills it, as has been shown in the preceding chapters.

86. Those in heaven wonder that men can believe themselves to be intelligent who, in thinking of God, think about something invisible, that is, inconceivable under any form; and that they can call those who think differently unintelligent and simple, when the reverse is the truth. They add, "Let those who thus believe themselves to be intelligent examine themselves, whether they do not look upon nature as God, some the nature that is before their eyes, others the invisible side of nature; and whether they are not so blind as not to know what God is, what an angel is, what a spirit is, what their soul is which is to live after death, what the life of heaven in man is, and many other things that constitute intelligence; when yet those whom they call simple know all these things in their way, having an idea of their God that He is the Divine in a human form, of an angel that he is a heavenly man, of their soul that is to live after death that it is like an angel, and of the life of heaven in man that it is living in accord with the Divine commandments." Such the angels call intelligent and fitted for heaven; but the others, on the other hand, they call not intelligent.

EXTRACTS FROM THE ARCANA COELESTIA RELATING TO THE LORD AND HIS DIVINE HUMAN.

[2] The Divine was in the Lord from very conception (n. 4641, 4963, 5041, 5157, 6716, 10125).

The Lord alone had a Divine seed (n. 1438).

His soul was Jehovah (n. 1999, 2004, 2005, 2018, 2025).

Thus the Lord's inmost was the Divine Itself, while the clothing was from the mother (n. 5041).

The Divine Itself was the Being [Esse] of the Lord's life, and from this the Human afterwards went forth and became the outgo [existere] from that Being [Esse] (n. 3194, 3210, 10269, 10738).

[3] Within the church where the Word is and by it the Lord is known, the Lord's Divine ought not to be denied, nor the Holy that goes forth from Him (n. 2359).

Those within the church who do not acknowledge the Lord have no conjunction with the Divine; but it is otherwise with those outside of the church (n. 10205).

The essential of the church is to acknowledge the Lord's Divine and His union with the Father (n. 10083, 10112, 10370, 10730, 10738, 10816-10820).

[4] The glorification of the Lord is treated of in the Word in many passages (n. 10828).

And in the internal sense of the Word everywhere (n. 2249, 2523, 3245).

The Lord glorified His Human, but not the Divine, since this was glorified in itself (n. 10057).

The Lord came into the world to glorify His Human (n. 3637, 4287, 9315).

The Lord glorified His Human by means of the Divine love that was in Him from conception (n. 4727).

The Lord's life in the world was His love towards the whole human race (n. 2253).

The Lord's love transcends all human understanding (n. 2077).

The Lord saved the human race by glorifying His Human (n. 4180, 10019; 10152, 10655, 10659 10828).

Otherwise the whole human race would have perished in eternal death (n. 1676).

The state of the Lord's glorification and humiliation (n. 1785, 1999, 2159, 6866).

Glorification in respect to the Lord is the uniting of His Human with the Divine; and to glorify is to make Divine (n. 1603, 10053, 10828).

When the Lord glorified His Human He put off everything human that was from the mother, until at last He was not her son (n. 2159, 2574, 2649, 3036, 10830).

[5] The Son of God from eternity was the Divine truth in heaven (n. 2628, 2798, 2803, 3195, 3704).

When the Lord was in the world He made His Human Divine truth from the Divine good that was in Him (n. 2803, 3194, 3195, 3210, 6716, 6864, 7014, 7499, 8127, 8724, 9199).

The Lord then arranged all things in Himself into a heavenly form, which is in accord with Divine truth (n. 1928, 3633).

For this reason the Lord was called the Word, which is Divine truth (n. 2533, 2813, 2859, 2894, 3393, 3712).

The Lord alone had perception and thought from Himself, and this was above all angelic perception and thought (n. 1904, 1914, 1919).

The Divine truth which was Himself, the Lord united with Divine good which was in Himself (n. 10047, 10052, 10076). The union was reciprocal (n. 2004, 10067).

[6] In passing out of the world the Lord also made His Human Divine good (n. 3194, 3210, 6864, 7499, 8724, 9199, 10076).

This is what is meant by His coming forth from the Father and returning to the Father (n. 3194, 3210). Thus He became one with the Father (n. 2751, 3704, 4766).

Since that union Divine truth goes forth from the Lord (n. 3704, 3712, 3969, 4577, 5704, 7499, 8127, 8241, 9199, 9398). How Divine truth goes forth, illustrated (n. 7270, 9407).

It was from His own power that the Lord united the Human with the Divine (n. 1616, 1749, 1752, 1813, 1921, 2025, 2026, 2523, 3141, 5005, 5045, 6716).

From this it is clear that the Lord's Human was not like the human of any other man, in that it was conceived from the Divine Itself (n. 10125, 10825, 10826).

His union with the Father, from whom was His soul, was not as between two persons, but as between soul and body (n. 3737, 10824).

[7] The most ancient people could not worship the Divine being [esse], but could worship only the Divine Outgo [existere], which is the Divine Human; therefore the Lord came into the world in order to become the Divine Existere from the Divine Esse (n. 4687, 5321).

The ancients acknowledged the Divine because He appeared to them in a human form, and this was the Divine Human (n. 5110, 5663, 6845, 10737).

The Infinite Being [Esse] could flow into heaven with the angels and with men only by means of the Divine Human (n. 1676, 1990, 2016, 2034).

In heaven no other Divine than the Divine Human is perceived (n. 6475, 9303, 10067, 10267).

The Divine Human from eternity was the Divine truth in heaven and the Divine passing through heaven; thus it was the Divine Outgo [existere] which afterwards in the Lord became the Divine Being [Esse] per se, from which is the Divine Existere in heaven (n. 3061, 6280, 6880, 10579).

What the state of heaven was before the Lord's coming (n. 6371-6373).

The Divine was not perceptible except when it passed through heaven (n. 6982, 6996, 7004).

[8] The inhabitants of all the earth worship the Divine under a human form, that is, the Lord (n. 6700, 8541-8547, 10736-10738).

They rejoice when they hear that God actually became Man (n. 9361).

All who are in good and who worship the Divine under the human form, are received by the Lord (n. 9359).

God cannot be thought of except in human form; and what is incomprehensible does not fall into any idea, so neither into belief (n. 9359, 9972).

Man is able to worship that of which he has some idea, but not that of which he has no idea (n. 4733, 5110, 5663, 7211, 9356, 10067, 10267).

Therefore the Divine is worshiped under a human form by most of the inhabitants of the entire globe, and this is the effect of influx from heaven (n. 10159).

All who are in good in regard to their life, when they think of the Lord, think of the Divine Human, and not of the Human separate from the Divine; it is otherwise with those who are not in good in regard to their life (n. 2326, 4724, 4731, 4766, 8878, 9193, 9198).

In the church at this day those that are in evil in regard to their life, and those that are in faith separate from charity, think of the Human of the Lord apart from the Divine, and do not even comprehend what the Divine Human is,-why they do not (n. 3212, 3241, 4689, 4692, 4724, 4731, 5321, 6872, 8878, 9193, 9198).

The Lord's Human is Divine because it is from the Being [Esse] of the Father, and this was His soul,—illustrated by a father's likeness in children (n. 10269, 10372, 10823).

Also because it was from the Divine love, which was the very Being [Esse] of His life from conception (n. 6872).

Every man is such as his love is, and is his love (n. 6872, 10177, 10284). The Lord made all His Human, both internal and external, Divine (n. 1603, 1815, 1902, 1926, 2083, 2093).

Therefore, differently from any man, He rose again as to His whole body (n. 1729, 2083, 5078, 10825).

[9] That the Lord's Human is Divine is acknowledged from His omnipresence in the Holy Supper (n. 2343, 2359).

Also from His transfiguration before His three disciples (n. 3212).

Also from the Word of the Old Testament, in that He is called God (n. 10154); and is called Jehovah (n. 1603, 1736, 1815, 1902, 2921, 3035, 5110, 6281, 6303, 8864, 9194, 9315).

In the sense of the letter a distinction is made between the Father and the Son, that is, between Jehovah and the Lord, but not in the internal sense of the Word, in which the angels of heaven are (n. 3035).

In the Christian world the Lord's Human has been declared not to be Divine; this was done in a council for the pope's sake, that he might be acknowledged as the Lord's vicar (n. 4738).

[10] Christians were examined in the other life in regard to their idea of one God, and it was found they held an idea of three gods (n. 2329, 5256, 10736-10738, 10821).

A Divine trinity or trine in one person, constituting one God, is conceivable, but not in three persons (n. 10738, 10821, 10824).

A Divine trine in the Lord is acknowledged in heaven (n. 14, 15, 1729, 2004, 5256, 9303).

The trine in the Lord is the Divine Itself, called the Father, the Divine Human, called the Son, and the Divine going forth, called the Holy Spirit and this Divine trine is a One (n. 2149, 2156, 2288, 2319, 2329, 2447, 3704, 6993, 7182, 10738, 10822, 10823).

The Lord Himself teaches that the Father and He are One (n. 1729, 2004, 2005, 2018, 2025, 2751, 3704, 3736, 4766); also that the Holy Divine goes forth from Him and is His (n. 3969, 4673, 6788, 6993, 7499, 8127, 8302, 9199, 9228, 9229, 9264, 9407, 9818, 9820, 10330).

[11] The Divine Human flows into heaven and makes heaven (n. 3038). The Lord is the all in heaven and is the life of heaven (n. 7211, 9128). In the angels the Lord dwells in what is His own (n. 9338, 10125, 10151, 10157).

Consequently those who are in heaven are in the Lord (n. 3637, 3638).

The Lord's conjunction with angels is measured by their reception of the good of love and charity from Him (n. 904, 4198, 4205, 4211, 4220, 6280, 6832, 7042, 8819, 9680, 9682, 9683, 10106, 10810).

The entire heaven has reference to the Lord (n. 551, 552). The Lord is the common center of heaven (n. 3633, 3641).

All in heaven turn themselves to the Lord, who is above the heavens (n. 9828, 10130, 10189).

Nevertheless angels do not turn themselves to the Lord, but the Lord turns them to Himself (n. 10189).

It is not a presence of angels with the Lord, but the Lord's presence with angels (n. 9415).

In heaven there is no conjunction with the Divine Itself, but conjunction with the Divine Human (n. 4211, 4724, 5663).

[12] Heaven corresponds to the Divine Human of the Lord; consequently heaven in general is as a single man, and for this reason heaven is called the Greatest Man (n. 2996, 2998, 3624-3649, 3741-3745, 4625).

The Lord is the Only Man, and those only are men who receive the Divine from Him (n. 1894).

So far as they receive are they men and images of Him (n. 8547).

Therefore angels are forms of love and charity in human form, and this from the Lord (n. 3804, 4735, 4797, 4985, 5199, 5530, 9879, 10177).

[13] The whole heaven is the Lord's (n. 2751, 7086).

He has all power in the heavens and on earth (n. 1607, 10089, 10827).

As the Lord rules the whole heaven He also rules all things depending thereon, thus all things in the world (n. 2025, 2026, 4523, 4524).

The Lord alone has the power to remove the hells, to withhold from evils, and to hold in good, thus to save (n. 10019).



87. XII. THERE IS A CORRESPONDENCE OF ALL THINGS OF HEAVEN WITH ALL THINGS OF MAN.

What correspondence is is not known at the present day, for several reasons, the chief of which is that man has withdrawn himself from heaven by the love of self and love of the world. For he that loves self and the world above all things gives heed only to worldly things, since these appeal to the external senses and gratify the natural longings; and he does not give heed to spiritual things, since these appeal to the internal senses and gratify the mind, therefore he casts them aside, saying that they are too high for his comprehension. This was not so with the ancient people. To them the knowledge of correspondences was the chief of knowledges. By means of it they acquired intelligence and wisdom; and by means of it those who were of the church had communication with heaven; for the knowledge of correspondences is angelic knowledge. The most ancient people, who were celestial men, thought from correspondence itself, as the angels do. And therefore they talked with angels, and the Lord frequently appeared to them, and they were taught by Him. But at this day that knowledge has been so completely lost that no one knows what correspondence is.{1}

{Footnote 1} How far the knowledge of correspondences excels other knowledges (n. 4280). The knowledge of correspondences was the chief knowledge of the ancient people; but at the present day it is wholly forgotten (n. 3021, 3419, 4280, 4749, 4844, 4964, 4966, 6004, 7729, 10252). The knowledge of correspondences flourished among the Eastern nations and in Egypt (5702, 6692, 7097, 7779, 9391, 10407).

88. Since, then, without a perception of what correspondence is there can be no clear knowledge of the spiritual world or of its inflow into the natural world, neither of what the spiritual is in its relation to the natural, nor any clear knowledge of the spirit of man, which is called the soul, and its operation into the body, neither of man's state after death, it is necessary to explain what correspondence is and the nature of it. This will prepare the way for what is to follow.

89. First, what correspondence is. The whole natural world corresponds to the spiritual world, and not merely the natural world in general, but also every particular of it; and as a consequence everything in the natural world that springs from the spiritual world is called a correspondent. It must be understood that the natural world springs from and has permanent existence from the spiritual world, precisely like an effect from its effecting cause. All that is spread out under the sun and that receives heat and light from the sun is what is called the natural world; and all things that derive their subsistence therefrom belong to that world. But the spiritual world is heaven; and all things in the heavens belong to that world.

90. Since man is both a heaven and a world in least form after the image of the greatest (see above, n. 57), there is in him both a spiritual and a natural world. The interior things that belong to his mind, and that have relation to understanding and will, constitute his spiritual world; while the exterior things that belong to his body, and that have relation to its senses and activities, constitute his natural world. Consequently, everything in his natural world (that is, in his body and its senses and activities), that has its existence from his spiritual world (that is, from his mind and its understanding and will) is called a correspondent.

91. From the human face it can be seen what correspondence is. In a face that has not been taught to dissemble, all the affections of the mind present themselves to view in a natural form, as in their type. This is why the face is called the index of the mind; that is, it is man's spiritual world presented in his natural world. So, too, what pertains to the understanding is presented in speech, and what pertains to the will is presented in the movements of the body. So whatever effects are produced in the body, whether in the face, in speech, or in bodily movements, are called correspondences.

92. All this shows also what the internal man is and what the external, namely, that the internal is what is called the spiritual man, and the external what is called the natural man; also that the one is distinct from the other as heaven is from the world; also that all things that take place and come forth in the external or natural man take place and come forth from the internal or spiritual man.

93. This much has been said about the correspondence of man's internal or spiritual with his external or natural; now the correspondence of the whole heaven with everything pertaining to man shall be treated of.

94. It has been shown that the entire heaven reflects a single man, and that it is in image a man and is therefore called the Greatest Man. It has also been shown that the angelic societies, of which heaven consists, are therefore arranged as the members, organs, and viscera are in man, that is, some are in the head, some in the breast, some in the arms, and some in each of their particulars (see above, n. 59-72); consequently the societies in any member there correspond to the like member in man; those in the head corresponding to the head in man, those in the breast to the breast in man, those in the arms to the arms in man; and so with all the rest. It is from this correspondence that man has permanent existence, for from heaven alone does man have permanent existence.

95. That heaven is divided into two kingdoms, one called the celestial kingdom and the other the spiritual kingdom, may be seen above in its own chapter. The celestial kingdom corresponds in general to the heart and all things of the heart in the whole body, and the spiritual kingdom to the lungs and to all things of the lungs in the whole body. Likewise in man heart and lungs form two kingdoms, the heart ruling there through the arteries and veins, and the lungs through the tendinous and motor fibers, both together in every exertion and movement. So in every man, in his spiritual world, which is called his spiritual man, there are two kingdoms, one of the will and the other of the understanding, the will ruling through affections for good, and the understanding through affections for truth; and these kingdoms correspond to the kingdoms of the heart and of the lungs in the body. It is the same in the heavens; the celestial kingdom is the voluntary part of heaven, and in it good of love reigns; the spiritual kingdom is the intellectual part of heaven, and in it truth reigns. These are what correspond to the functions of the heart and lungs in man. It is on account of this correspondence that in the Word the "heart" signifies the will and also good of love, and the "breath" of the lungs signifies the understanding and the truth of faith. For the same reason affections are ascribed to the heart, although they are neither in it nor from it.{1}

{Footnote 1} The correspondence of the heart and lungs with the Greatest Man, which is heaven, from experience (n. 3883-3896), The heart corresponds to those in the celestial kingdom, and the lungs to those in the spiritual kingdom (n. 3885-3887). There is in heaven a pulse like that of the heart, and a respiration like that of the lungs but interior (n. 3884, 3885, 3887). There the pulse of the heart varies in conformity to states of love, and the respiration in conformity to states of charity and faith (n. 3886, 3887, 3889). In the Word the "heart" means the will, and "from the heart" means from the will (n. 2930, 7542, 8910, 9113, 10336). In the Word the "heart" also signifies love, and "from the heart" means from love (7542, 9050, 10336).

96. The correspondence of the two kingdoms of heaven with the heart and lungs is the general correspondence of heaven with man. There is a less general correspondence with each one of his members, organs, and viscera; and what this is shall also be explained. In the Greatest Man, which is heaven, those that are in the head excel all others in every good, being in love, peace, innocence, wisdom, intelligence, and consequent joy and happiness. These flow into the head of man and the things belonging to the head and corresponding thereto. In the Greatest Man, or heaven, those that are in the breast are in the good of charity and of faith, and these flow into the breast of man and correspond to it. In the Greatest Man, or heaven, those that are in the loins and the organs devoted to generation are in marriage love. Those in the feet are in the lowest good of heaven, which is called spiritual natural good. Those in the arms and hands are in the power of truth from good. Those that are in the eyes are in understanding; those in the ears are in attention and obedience; those in the nostrils are in perception; those in the mouth and tongue are in the ability to converse from understanding and perception; those in the kidneys are in truths searching, separating, and correcting; those in the liver, pancreas, and spleen are in various purifications of good and truth; and so with the rest. All these flow into the like things of man and correspond to them. This inflow of heaven is into the functions and uses of the bodily members; and the uses, since they are from the spiritual world, take on a form by means of such things as are in the natural world, and thus present themselves in effect. From this is the correspondence.

97. For the same reason these same members, organs, and viscera have a like significance in the Word; for everything there has a meaning in accordance with correspondence. Thus the "head" signifies intelligence and wisdom; the "breast" charity; the "loins" marriage love; the "arms and hands" power of truth; the "feet" what is natural; the "eyes" understanding; the "nostrils" perception; the "ears" obedience, the "kidneys" the scrutiny of truth, and so on.{1} So, too, in the common speech of man it is said of one who is intelligent and wise that he has a good head; of one who is charitable that he is a bosom friend; of one who has clear perception that he is keen scented; of one who is intelligent that he is sharp sighted; of one who is powerful that he is long handed; of one who exercises his will from love that it is done from the heart. These and many other expressions in the speech of men are from correspondence, for they are from the spiritual world, although man is ignorant of it.

{Footnote 1} In the Word the "breast" signifies charity (n. 3934, 10081, 10087). The "loins" and organs of generation signify marriage love (n. 3021, 4280, 4462, 5050-5052). The "arms" and "hands" signify the power of truth (n. 878, 3091, 4931-4937, 6947, 7205, 10019). The "feet" signify the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952). The "eye" signifies understanding (n. 2701, 4403-4421, 4523-4534, 6923, 9051, 10569). The "nostrils" signify perception (n. 3577, 4624, 4625, 4748, 5621, 8286, 10054, 10292). The "ears" signify obedience (n. 2542, 3869, 4523, 4653, 5017, 7216, 8361, 8990, 9311, 9397, 10061). The "kidneys" signify the scrutiny and correction of truth (n. 5380-5386, 10032).

98. That there is such a correspondence of all things of heaven with all things of man has been made clear to me by much experience, by so much that I am as convinced of it as of any evident fact that admits of no doubt. But it is not necessary to describe all this experience here; nor would it be permissible on account of its abundance. It may be seen set forth in the Arcana Coelestia, where correspondences, representations, the influx of the spiritual world into the natural world, and the interaction between soul and body, are treated of.{1}

{Footnote 1} The correspondence of all the members of the body with the Greatest Man, or heaven, in general and in particular, from experience (n. 3021, 3624-3649, 3741-3750, 3883-3895, 4039-4054, 4218-4228, 4318-4331, 4403-4421, 4523-4533, 4622-4633, 4652-4660, 4791-4805, 4931-4953, 5050-5061, 5171-5189, 5377-5396, 5552-5573, 5711-5727, 10030). The influx of the spiritual world into the natural world or of heaven into the world, and the influx of the soul into all things of the body, from experience (n. 6053-6058, 6189-6215, 6307-6326, 6466-6495, 6598-6626). The interaction between soul and body, from experience (n. 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626).

99. But notwithstanding that all things of man's body correspond to all things of heaven, it is not in respect to his external form that man is an image of heaven, but in respect to his internal form; for man's interiors are what receive heaven, while his exteriors receive the world. So far, therefore, as his interiors receive heaven man is in respect to them a heaven in least form, after the image of the greatest. But so far as his interiors do not receive heaven he is not a heaven and an image of the greatest, although his exteriors, which receive the world, may be in a form in accordance with the order of the world, and thus variously beautiful. For the source of outward beauty which pertains to the body is in parents and formation in the womb, and it is preserved afterwards by general influx from the world. For this reason the form of one's natural man differs greatly from the form of his spiritual man. What the form of a man's spirit is I have been shown occasionally; and in some who were beautiful and charming in appearance the spirit was seen to be so deformed, black and monstrous that it might be called an image of hell, not of heaven; while in others not beautiful there was a spirit beautifully formed, pure, and angelic. Moreover, the spirit of man appears after death such as it has been in the body while it lived therein in the world.

100. But correspondence applies far more widely than to man; for there is a correspondence of the heavens with one another. To the third or inmost heaven the second or middle heaven corresponds, and to the second or middle heaven the first or outmost heaven corresponds, and this corresponds to the bodily forms in man called his members, organs, and viscera. Thus it is the bodily part of man in which heaven finally terminates, and upon which it stands as upon its base. But this arcanum will be more fully unfolded elsewhere.

101. 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.

102. 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.



103. XIII. 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.

104. 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.

105. 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.

106. In a word, all things that have existence in nature, from the least to the greatest thereof, are correspondences.{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.

{Footnote 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. 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.{1}

{Footnote 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 anything (n. 10555).

108. 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.

109. 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.

110. 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.{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.

{Footnote 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 (n. 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. 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;{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;{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;{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.{4} From these few examples the nature of correspondence can be seen.

{Footnote 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).

{Footnote 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).

{Footnote 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).

{Footnote 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. 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.{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.

{Footnote 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 (n. 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).

113. 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.

114. 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.{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.{2}

{Footnote 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).

{Footnote 2} Concerning the spiritual sense of the Word see the little work on The White Horse referred to in the Apocalypse.

115. 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,{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.

{Footnote 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).



116. XIV. 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.

117. 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.

118. 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.{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.{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;{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.{4} Good of faith is in its essence truth from good.

{Footnote 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).

{Footnote 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).

{Footnote 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).

{Footnote 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. 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.{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.

{Footnote 1} "Stars" and "constellations" in the Word signify knowledges of good and truth (n. 2495, 2849, 4697).

120. 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.{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.{2}

{Footnote 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).

{Footnote 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).

121. 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.

122. 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).{1}

{Footnote 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).

123. 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.

124. 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.{1} So, too, all things beneath are in His presence and under His auspices, both in the heavens and on the earths.

{Footnote 1} The Lord is the common center to which all things of heaven turn (n. 3633, 3641).

125. 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).



126. XV. 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.

127. 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.{1}

{Footnote 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. 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.{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;{2} and this is why the angels of heaven are called angels of light.