according to the image of the greatest; but as far as his interiors do not receive, so far he is not a heaven and an image of the greatest; yet still the exteriors, which receive the world, may be in a form according to the order of the world, and hence in various beauty. For external beauty, which is of the body, derives its cause from the parents, and from formation in the womb, and afterwards is preserved by a common influx from the world: hence it is, that the form of the natural man differs very much from the form of his spiritual man. Several times it has been shown what the spirit of man was in form, and it was seen, that in some who were beautiful and handsome in the face, it was deformed, black, and monstrous, so that you would call it an image of hell, not of heaven; but in some who were not beautiful, that it was well formed, fair, and angelic. The spirit of man also appears after death, such as it had been in the body, when it lived in the world. — H. H. 99.

in which they may store up their honey, and thus provide themselves and theirs with food, even for the coming winter. Their female lays eggs, the rest minister and cover them over, that thence a new race may be born. They live in a certain form of government, which all there instinctively know; they preserve the useful, and the useless they cast out and deprive of their wings: besides other wonderful things which they receive from heaven for the sake of use; for their wax serves mankind for candles in all parts of the globe, and the honey for sweetening food. What comes to pass with worms, which are the vilest things in the animal kingdom? They know how to nourish themselves with juice from their leaves, and afterwards at the exact time to invest themselves with a covering, and as it were put themselves in a womb, and thus hatch an offspring of their kind. Some are turned first into nymphs and chrysalids, and spin out threads; and after the labor is performed, they are adorned with another body and decorated with wings; and they fly in the air as in Correspondence of Heaven with Earth. their heaven, celebrate marriages, lay eggs, and 728. Without correspondence with that man, provide for themselves a posterity. Besides these that is with heaven, or what is the same, with the in particular, all the fowls of the air in general spiritual world, nothing in any wise exists and know the food proper for their nourishment, not subsists, by reason that it has not any connection only what it is, but also where it is. They know with what is prior to itself, consequently neither how to build for themselves nests, one kind in one with the First, that is, with the Lord; what is un-way, and another in another; to lay eggs there, to connected, and thus independent, cannot subsist sit upon them, to hatch their young, to feed them, even a single moment, for that it subsists is from its connection with and dependence upon that from which is the all of existence, for subsistence is perpetual existence. Hence it is, that not only all and single things in man correspond, but also all and single things in the universe. The sun itself corresponds, and likewise the moon, for in heaven the Lord is the sun and likewise the moon: the sun's flame and heat, and also light, correspond, for it is the Lord's love towards the whole human race to which the flame and heat, and the divine truth to which the light corresponds. The very stars correspond, the societies of heaven and their habitations being what they have correspondence with; not that they are there, but that they are in such an order. Whatever appears under the sun corresponds, as all and single subjects in the animal kingdom, and likewise all and single subjects in the vegetable kingdom; all and each of which would instantly decay and fall to pieces, unless there were an influx into them from the spiritual world. This has also been given me to know from much experience; for it was shown with what things in the spiritual world corresponded several things which are in the animal kingdom, and still more things which are in the vegetable kingdom, and also that they do not in any wise subsist without influx; for the prior being taken away, the posterior necessarily falls, and the case is the same when the prior is separated from the posterior. A. C. 5377.

and to drive them away from home when they are able to take care of themselves. They also know their enemies whom they should avoid, and their friends with whom they are to associate, and this from their earliest infancy: not to mention the wonderful things in the eggs themselves, where all things requisite for the formation and nourishment of the embryo chick lie prepared in their order: besides innumerable other things. Who that thinks from any wisdom of reason will ever say, that these things are from any other source than from the spiritual world; to which the natural world is subservient, for clothing that which is thence with a body, or for setting forth in effect that which is spiritual in its cause? The reason that the animals of the earth and the fowls of the air are born into all that knowledge, and not man, who yet is more excellent than they, is, because the animals are in the order of their life, nor could they destroy that which is in them from the spiritual world, since they have not the rational. It is otherwise with man, who thinks from the spiritual world; because he has perverted that with himself by a life contrary to order, which the rational favored; therefore he cannot but be born into mere ignorance, and then by divine means be led back into the order of heaven.

730. How the things which are in the vegetable kingdom correspond, may be evident from many things; as that little seeds grow into trees, put forth leaves, produce flowers and then fruits, in 729. That all things which are in the world, ex- which again they put seeds; and that these things ist from the Divine, and are clothed with such are done successively, and exist together in such things in nature, that they can be there and per- admirable order, as cannot be described in few form use, and thus correspond, is manifestly evi- words: volumes might be written, and yet the dent from every thing which appears both in the more interior arcana, which are nearer to their animal and the vegetable kingdom; in each there uses, could not be exhausted by science. Since are such things as any one, if he thinks from the those things likewise are from the spiritual world interior, can see to be from heaven. For illustra- or heaven, which is in the form of a man, as was tion, a few of the innumerable things may be men-shown above in its proper article, thence also every tioned: first, some things in the animal kingdom. thing in the vegetable kingdom has a certain relaWhat knowledge is as it were implanted in every tion to such things as are with man; which also is animal, is known to many. The bees know how known to some in the learned world. That all the to gather honey from flowers, to build cells of wax, things that are in that kingdom, are also corre

spondences, has been made manifest to me from much experience; for often, when I have been in gardens, and have there looked at trees, fruits, flowers, and pulse, I have observed the correspondences in heaven, and have spoken with those with whom they were, and have been instructed whence they were and what they were.

that uses conjoin; and that the forms with which uses are clothed, are so far correspondences, and so far conjunctions, as they are forms of uses. In the nature of the world, in its triple kingdom, all things which there exist according to order, are forms of uses, or effects formed from use for use; wherefore the things which are there are correspondences.-H. H. 108–112.

world is effected by correspondences, shall also be told in a few words. The kingdom of the Lord is a kingdom of ends, which are uses; or what is the same, a kingdom of uses which are ends. Therefore the universe was so created and formed by the Divine, that uses may every where be clothed with such things as to be set forth in act or in ef731. But no one at this day can know the spir- fect, in heaven first, and then in the world; thus itual things which are in heaven, to which the by degrees and successively even to the ultimates natural things which are in the world correspond, of nature. Hence it is manifest, that the correexcept from heaven; since the science of correspondence of natural things with spiritual, or of spondences at this day is entirely lost. But what the world with heaven, is effected by uses, and the correspondence of spiritual things with natural things is, I will illustrate by some examples. The animals of the earth in general correspond to affections; the gentle and useful to good affections, the fierce and useless to evil affections. Specifically, cows and oxen correspond to the affections of the natural mind; sheep and lambs to the affections of the spiritual mind; but fowls, according to their species, correspond to the intellectual things of each n ind. Hence it is, that various animals, as cows, oxen, rams, sheep, she goats, he goats, he lambs, and she lambs, and also pigeons and turtle doves, in the Israelitish church, which was a representative church, were received for holy use, and from them were made sacrifices and burnt offerings: for they corresponded in that use to spiritual things, which were understood in heaven according to correspondences. That animals also, according to their kinds and species, are affections, is because they live, and the life of each one is from no other source than from affection and according to it: hence every animal has innate knowledge according to the affection of its life. Man also is similar to them, as to his natural man; wherefore also he is compared to them in common discourse; as, if gentle, he is called a sheep or a lamb; if fierce, he is called a bear or a wolf; if cunning, a fox or a serpent, and so forth.

732. There is a like correspondence with the things which are in the vegetable kingdom. A garden in general corresponds to heaven as to intelligence and wisdom; wherefore heaven is called the garden of God and paradise, and also by man the heavenly paradise. Trees, according to their species, correspond to the perceptions and knowledges of good and truth, from which are intelligence and wisdom: therefore the ancients, who were in the science of correspondences, had their holy worship in groves: and hence it is, that in the Word trees are so often named, and heaven, the church, and man, are compared to them; as to the vine, the olive, the cedar, and others: and the goods which they do to the fruits. The food also which is from them, especially that which is from seeds raised in fields, corresponds to the affections of good and truth, because these nourish spiritual life, as earthly food nourishes natural life. Bread thence in general corresponds to the affection of all good, because that more than the rest sustains life, and because by it is meant all food. On account of that correspondence also the Lord calls Himself the bread of life; and also on account of it, bread was in holy use in the Israelitish church; for it was set upon the table in the tabernacle, and called the bread of faces; and also all the divine worship, which was made by sacrifices and burnt offerings, was called bread. On account of that correspondence also, the holiest thing of worship in the Christian church is the holy supper, in which there is given bread and wine. From these few things it may be evident what correspondence is. 733. How the conjunction of heaven with the

Sun and Moon in Heaven.

734. In heaven the sun of the world does not appear, nor any thing which is from that sun, because all that is natural; for nature begins from that sun, and whatever is produced by it, is called natural. But the spiritual, in which heaven is, is above nature, and altogether distinct from the natural; neither do they communicate with each other except by correspondences.

735. But although in heaven the sun of the world does not appear, nor any thing which is from that sun, still there is a sun there, and light and heat. The sun of heaven is the Lord; the light there is divine truth, and the heat there is divine good, which proceed from the Lord as a sun; from that origin are all things which exist and appear in the heavens. That the Lord appears in heaven as a sun, is because He is Divine Love, from which all spiritual things exist, and, by means of the sun of the world, all natural things; it is that love which shines as a sun.

736. That the Lord actually appears in heaven as a sun, has not only been told to me by the angels, but has also been given me to see several times: wherefore, what I have heard and seen concerning the Lord as a sun, I would here describe in a few words. The Lord appears as a sun, not in heaven, but high above the heavens; neither over the head or in the zenith, but before the faces of the angels, in a middle altitude. He appears in two places, in one before the right eye, in the other before the left eye, at a marked distance. Before the right eye He appears altogether as a sun, of similar fire as it were, and of similar magnitude, as the sun of the world: but before the left eye He does not appear as a sun, but as a moon, of similar but more glittering whiteness, and of similar magnitude with the moon of our earth; but it appears encompassed with several, as it were, smaller moons, each of which is in like manner white and glittering. That the Lord appears in two places with such difference, is because He appears to every one according to the quality of the reception of Him; and therefore in one way to those who receive Him in the good of love, and in another to those who receive Him in the good of faith. To those who receive Him in the good of love, He appears as a sun, fiery and flaming acccording to reception; these are in his heavenly kingdom: but to those who receive Him in the good of faith, He appears as a moon, bright and glittering according to reception; these are in his spiritual kingdom. The reason is, because the

good of love corresponds to fire, whence fire in compassed with the sun, but in an angelic form, the spiritual sense is love; and the good of faith distinguished from the angels by the Divine beamcorresponds to light, and also light in the spiritual ing through from the face: for He is not there in sense is faith. That he appears before the eyes, person, for the Lord in person is constantly suris because the interiors, which are of the mind, see rounded with the sun, but He is in presence by through the eyes; from the good of love through aspect; for in heaven it is common for them to the right eye, and from the good of faith through appear as present in the place where the aspect the left eye for all the things which are on the is fixed or terminated, although it be very far from right side with an angel and also with a man, cor- the place where they actually are. This presence respond to good from which is truth; and those is called presence of internal sight, concerning which are on the left, to truth which is from which in what follows. The Lord has also been good. The good of faith is in its essence truth seen by me out of the sun, in an angelic form, a from good. little beneath the sun on high; and also near, in a like form with the face shining; once also in the midst of angels, as a flamy beam.-H. H. 116–121.

740. The sun, from which the angels have their light and heat, appears above the earth, which the angels inhabit, in an elevation of about forty-five degrees, or a middle altitude; and it appears distant from the angels, as the sun of this world is distant from men. It appears also constantly in that altitude and at that distance, nor does it move. Hence, the angels have no times, distinguished into days and years, nor any progression of the day from morning by noon to evening and night; nor any progression of the year from spring through summer to autumn and winter, but there is perpetual light and perpetual spring; wherefore, instead of times, there are in heaven, states, as was said above.

737. Hence it is, that in the Word, the Lord as to love is compared to the sun, and as to faith, to the moon; and also that love from the Lord to the Lord is signified by the sun, and faith from the Lord in the Lord, is signified by the moon; 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," Isaiah xxx. 26. "When I shall extinguish thee, I will cover the heavens, and I will darken the stars I will cover the sun with a cloud, and the moon shall not make her light to shine. All the luminaries of light in the heavens I will darken over thee, and I will give darkness upon thy land," Ezek. xxxii. 7, 8. "I will darken the sun in his rising, and the moon shall not make her light to shine," Isaiah xiii. 10. "The sun and the moon shall be darkened, and the stars shall withdraw 741. The following are the principal reasons their shining. The sun shall be turned into dark-why the sun of the spiritual world appears in a ness, and the moon into blood," Joel ii. 2, 10, 31; middle altitude: First, that so the heat and light, chap. iv. 15. "The sun became black as sack- which proceed from that sun, may be in their cloth of hair, and the moon became as blood, and mean degree, and thence in their equality, and the stars fell to the earth," Apoc. vi. 12. "Im- thereby in their just temperature; for if the sun mediately after the affliction of those days, the sun were to appear above its middle altitude, more heat will be obscured, and the moon will not give her than light would be perceived, if below it, more light, and the stars will fall from heaven," Matt. light than heat would be perceived; as comes to xxiv. 29, and elsewhere. In these passages, by pass on earth, when the sun is above, or below, the the sun is signified love, by the moon faith, and by middle of the heavens; when above, the heat instars the knowledges of good and truth; which are creases to a greater degree than the light, and said to be darkened, to lose their light, and to fall when below, the light increases to a greater degree from heaven, when they are no more. That the than the heat; for the light remains the same, both Lord appears as a sun in heaven, is evident also in summer and winter, but the heat is increased from his transfiguration before Peter, James, and and diminished, according to the sun's altitude. .John, "that his face shone as the sun," Matt. xvii. The second reason, why the sun of the spiritual 2. The Lord was seen thus by those disciples, world appears in a middle altitude, above the anwhen they were withdrawn from the body, and in gelic heaven, is, because thence, there is a perthe light of heaven. Hence it was that the an-petual spring in all the angelic heavens, whereby cients, with whom the church was representative, turned the face when they were in divine worship, to the sun in the east; from this it is, that they gave to temples an aspect towards the east.

738. What and how great the divine love is, may be evident from comparison with the sun of the world, that it is most ardent, and, if you will believe, it is much more ardent than that sun. Wherefore the Lord as a sun does not flow in immediately into the heavens, but the ardor of his love is tempered in the way by degrees; the temperings appear as radiant belts around the sun: and besides, the angels are veiled over with a thin adapted cloud, lest they should be injured by the influx. The heavens therefore are distant according to reception: the superior heavens, because they are in the good of love, are nearest to the Lord as a sun; but the inferior heavens, because they are in the good of faith, are more remote from Him: but they who are in no good, as those who are in hell, are most remote, and there so far remote, as they are in the opposite to good.

the angels are in a state of peace, for that state corresponds to spring time on earth. The third reason is, that by that means, the angels can always turn their faces to the Lord and see Him with their eyes; for the east, thus the Lord, is before the faces of the angels in every turn of their bodies, which is peculiar to that world. This would not be the case, if the sun of that world were to appear above or below a middle altitude, and least of all, if it appeared overhead, in the zenith.-D. L. W. 104, 105.

742. But beware of thinking that the sun of the spiritual world is God Himself: God is Man. The first proceeding from His love and wisdom is a fiery spiritual principle, which appears in the sight of the angels as a sun; hence, when the Lord manifests Himself to the angels, in person, He manifests Himself as Man, sometimes in the sun, and sometimes out of it. D. L. W.97.

Heat and Light of Heaven.

743. The heat of heaven, as the light of heaven, 739. But when the Lord appears in heaven, is every where various; different in the celestial which is often the cas、 He does not appear en- kingdom from what it is in the spiritual kingdom,

.

men.

cernible. Such atmospheres fill the heaven of infants with an indefinite variety. Nay, there are also atmospheres consisting as it were of sporting infants, in forms most minute and indiscernible, but still perceptible, to an inmost idea; by which forms it is suggested to infants, that all things around them are alive, and that they are in the life of the Lord, which affects them with the inmost happiness. Besides these there are several other sorts of atmospheres: for the varieties are innumerable, and also inexpressible. — A. C. 1621.

Quarters in Heaven.

that the Lord is the light and thence the life of John i. 1 to 9, chap. viii. 12. A. C. 4415. 750. That spirits and angels enjoy every sense, except taste, in a far more exquisite and perfect degree than ever man did, has been abundantly manifested to me. They not only see each other, and converse with each other, the angels in the highest felicity arising from their mutual love, but they also see more objects in their world than man can believe to exist. The world of spirits and the heavens are full of representatives, such as were seen by the prophets, and of so grand a kind that if any one's spiritual sight were opened, and he could look into those worlds, though but for a few hours, 754. In heaven, as in the world, there are four he would be all astonishment. The light in heaven quarters, the east, the south, the west, and the is such, as to exceed the noonday light of this north, in both cases determined by their sun; in world in a degree surpassing all belief. The heaven by the sun of heaven, which is the Lord; heavenly inhabitants however receive no light from in the world by the sun of the world; but still this world, because they are above, or within, the there are great differences. The first is, that in sphere of that light; but they receive light from the world it is called south where the sun is in its the Lord, who to them is a sun. The noonday greatest altitude above the earth; north, where it light of this world is to the angels, also, like gross is in the opposite point below the earth; the east darkness, and when it is given them to look upon where the sun rises at the equinoxes; and the west that light, it is as if they looked upon mere dark-where it then sets: thus in the world all the quarof which I have been convinced by expe- ters are determined from the south. But in heaven rience. Hence may appear what a difference there it is called the east where the Lord appears as a is between the light of heaven and the light of sun; opposite is the west, to the right in heaven is this world A. C. 1521. the south, and to the left is the north there; and this in every turning of their face and body: thus in heaven all the quarters are determined from the east. The reason that it is called east where the Lord appears as a sun, is, because all origin of life is from Him as a sun; and also, as far as heat and light, or love and intelligence, are received with the angels from Him, so far the Lord is said to arise with them. Hence also it is, that the Lord in the Word is called the East.

ness;

751. In order that I might be made acquainted with the nature and quality of the light in heaven, I have at times been introduced into the abodes of good and angelic spirits, where I not only saw the spirits themselves, but also the objects which surrounded them. There were likewise seen little children and their mothers, in a light of such brightness and splendor, that it is impossible to conceive any thing superior to it.-A. C. 1523.

755. Another difference is, that to the angels the

to the right, and the north to the left. But because this can with difficulty be comprehended in the world, for the reason that man turns his face to every quarter, therefore it will be explained. The whole heaven turns itself to the Lord as to its common centre; hence all the angels turn themselves thither. That all direction in the earth also is to a common centre, is known: but the direction in heaven differs from the direction in the world, that in heaven the anterior parts are turned to the common centre, but in the world the lower parts. The direction in the world is what is called centripetal force, and also gravitation. The interiors of the angels are also actually turned forwards; and because the interiors present themselves in the face, therefore the face is what determines the quarters.

752. By virtue of the Lord's light in heaven there appear wonderful things, which cannot be ex-east is always in front, the west behind, the south pressed, being so innumerable. They are continual representatives of the Lord, and of his kingdom, such as are mentioned by the prophets, and by John in the Revelation; besides other significatives. It is not possible for man to see these things with his bodily eyes; but as soon as ever the interior vision of any one, which is the sight of his spirit, is opened by the Lord, such objects may be exhibited to view. The visions of the prophets were no other than openings of their internal sight; as when John saw the golden candlesticks, (Rev. i. 12, 13,) and the holy city as pure gold, and the luminary thereof like to a stone most precious, (Rev. xxi. 2, 10:) not to mention many things besides, seen by the prophets: whence it may be known, that the angels not only live in the highest degree of light, but that in their world there are indefinite objects, which cannot enter into the heart of man to conceive or believe. — A. C. 1532.

756. But, that with the angels the east is in front in every turning of their face and body, is still more difficult to be comprehended in the world, for the 753. As to what respects the atmospheres in reason that man has every quarter in front accordwhich the blessed live, which partake of the light, ing to his turning; therefore this also shall be exas being derived from it, they are innumerable, plained. The angels, in like manner as men, turn and of such beauty and pleasantness as to surpass and bend their faces and their bodies every way; all power of description. There are adamantine but still they always have the east before their atmospheres, which sparkle from every minutest eyes. But the turnings of the angels are not as point, as if they were composed of minute spher- the turnings of men, for they are from another ules of diamond. There are other atmospheres origin: they appear indeed alike, but still they are resembling the glittering of all precious stones; not alike. The reigning love is the origin; from others like the glittering of pearls that are trans- it are all determinations with angels and with spirparent from their centres, and radiated with the its; for, as was said just above, their interiors are most brilliant colors; others that flame as from actually turned to their common centre, thus in gold and from silver, and also as from adamantine heaven to the Lord as a sun: wherefore, because gold and silver; others of flowers of various the love is continually before their interiors, and colors, which are in forms most minute and indis- the face exists from the interiors, for it is their