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As there are three senses in the Word, a natural, a spiritual, and a
celestial, and as its natural sense, which is the sense of the letter,
is a containment of the two senses, the spiritual and celestial, it
follows that the sense of the letter of the Word is the basis of those
senses.  And as the angels of the three heavens receive their wisdom
from the Lord through the Word that they have, and as their Words make
one with our Word by correspondences, it also follows that the sense of
the letter of our Word is the basis, support, and foundation of the
wisdom of the angels of heaven.  For the heavens rest upon the human
race as a house rests upon its foundation; so the wisdom of the angels
of heaven rests in like manner upon the knowledge, intelligence, and
wisdom of men from the sense of the letter of the Word; for, as has been
said above, communication and conjunction with the heavens are effected
through the sense of the letter of the Word.  For this reason, as a
result of the Lord’s Divine providence, there has been no mutilation of
the sense of the letter of the Word from its first revelation, not even
in a word or letter in the original text; for each word, and in some
measure each letter, is a support.

From all this it is clear what a profanation it is to falsify the truths
and adulterate the goods of the Word, and how infernal it is to deny or
to weaken its holiness.  As soon as that is done, for that man of the
church heaven is closed.  The blasphemy against the Holy Spirit, which
cannot be forgiven, is the blasphemy of the Word by those who deny its
holiness.  Since the Word is the basis of the heavens, and since the
Word was wholly falsified and adulterated by the Jewish nation by
traditions and adaptation of the sense of the letter to favor their evil
loves, lest the heavens should be endangered and the wisdom of the
angels there should become foolishness it pleased the Lord to come down
from heaven and to put on the Human and to become the Word (as is
evident from John i. 14), and thus to restore the state of heaven.
(A.E., n. 1085.)

There is a successive order and there is a simultaneous order. In
successive order things pure and perfect appear above, and those less
pure and perfect appear below.  The three heavens are in successive
order, one above another; and in the higher heavens all things are pure
and perfect, while in the lower they are less pure and perfect.
Simultaneous order exists in lower things, and fully in the lowest; for
higher things let themselves down and place themselves in the order that
is called simultaneous, in which the pure and perfect things, which were
the higher, are in the middle or center, and the less pure and perfect,
which were the lower, are in the circumferences.  Therefore all things
that have come forth in successive order are together in outmosts in
their order.

As all higher things place themselves in what is lowest in simultaneous
order, it follows that in the outmosts of the Word, which constitute the
sense of its letter, are all things of Divine truth and of Divine good,
even from their firsts.  And as all things of Divine truth and Divine
good are together in their outmost, which is the sense of the letter of
the Word, there evidently is the power of Divine truth, yea, the
omnipotence of the Lord in saving man.  For when the Lord operates He
operates not from first things through mediates into outmosts, but from
first things through outmosts and thus into mediates.  This is why the
Lord is called in the Word the First and the Last; and this is why the
Lord assumed the Human, which in the world was Divine truth or the Word,
and glorified it even to outmosts, which are the bones and flesh, in
order that He might operate from first things through outmosts, and not
as before from man, but from Himself.

This power in outmosts was represented by the hair with the Nazirites,
as with Samson, for the hair with the Nazirites, as with Samson, for the
hair corresponds to the outmosts of Divine truth.  And for this reason,
to produce baldness was regarded in ancient times as disgraceful.

The boys who called Elisha “bald head” were torn in pieces by bears,
because Elisha and Elijah represented the Word; and the Word without the
sense of the letter, which is like a head without hair, is destitute of
all power, and thus is no longer the Word.  “Bears” signify those that
have strength from the outmost of truth.

The power of the Word in the sense of the letter is the power to open
heaven, whereby communication and conjunction are effected, and also the
power to fight against falsities and evils, thus against the hells.  A
man who is in genuine truths from the sense of the letter of the Word
can disperse and scatter the whole diabolical crew and their devices in
which they place their power, which are innumerable, and this in a
moment, merely by careful thought and an effort of the will.  In brief,
in the spiritual world nothing can resist genuine truths confirmed by
the sense of the letter of the Word (A.E., n. 1086.)

Now since all interior things, that is, the spiritual and celestial
things that are in the Words of the three heavens, are together in the
outmost sense of the Word, which is called the sense of the letter (for
in its inmosts there are the things that are in the Word that the angels
of the third heaven have, and in its middle parts the things that are in
the Words belonging to the angels of the lower heavens, and these are
encompassed by such things as exist in the nature of our world and are
included in these), so the sense of the letter of our Word is from all
these.  From this it can be seen that Divine truth is in its fullness in
the sense of the letter of our Word.  That is said to be full which
contains in itself all things prior, even from the first, or all things
higher even from the highest; the last is what includes these.  The
fullness of the Word is like a general vessel of marble, in which are
countless lesser vessels of crystal, and in these still more numerous
vessels of precious stones, in and about which are the most delightful
things of heaven which are for those who perform noble uses according to
the Word.

That the Word is such is not evident to man while he is in the world;
but it is evident to him when he becomes an angel.  Because the Word is
such in outmosts it follows that it is not the Word until it is in that
outmost, that is, until it is in the sense of the letter.  The Word not
in that outmost would be like a temple in the air and not on the earth,
or like a man having flesh but without bones.

As Divine truth is in its fullness and also in its power in its outmost,
for when it is in that it is in all things at once, so the Lord never
works except from first things through outmosts, and thus in fullness.
For He reforms and regenerates man only through truths in outmosts,
which are natural.  And this is why a man remains after his departure
out of the world to eternity such as he has been in the world.  For the
same reason heaven and hell are from the human race, and angels are not
created immediately such; for in the world a man is in his fullness,
consequently he can there be conceived and born, and afterward be imbued
with knowledge, intelligence, and wisdom, and become an angel. To create
angels in any other way is impossible.

Because the Lord works all things from things first through outmosts,
and is in His power and in His fullness in outmosts, so it pleased the
Lord to take upon Him the Human and to become Divine truth, that is, the
Word, and thus from Himself to reduce to order all things of heaven and
all things of hell, that is, to execute a last judgment. This the Lord
could accomplish from the Divine in Himself, which was in things first,
through His Human which was in outmosts, and not, as before, from His
presence or abode in the men of the church; for these had wholly
forsaken the truths and goods of the Word, in which the Lord had
previously had His dwelling-place with men.  This was the chief reason
for the Lord’s coming into the world, also for making His Human Divine;
for He thus put Himself into possession of a power to hold all things of
heaven and all things of hell in order for ever.  This is meant by

   “Sitting at the right hand of God” (Mark xvi. 19).

“The right hand of God” means Divine omnipotence, and “to sit at the
right hand of God” means to be in that omnipotence through the Human.
That the Lord ascended into heaven with His Human glorified even to
outmosts He testifies in Luke:

Jesus said to the disciples, “See My hands and My feet, that it is I
Myself; handle Me and see, for a spirit hath not flesh and bones as ye
behold Me having” (xxiv. 39).

This the Lord said just after His resurrection.  “Flesh and bones” are
the outmosts of the human body, on which its strength depends.  (A.E.,
n. 1087.)

Divine truth is what is called holy, but only when it is in its outmost,
and its outmost is the Word in the sense of the letter; therefore the
Divine truth there is holy, and may be called a holy place, and for the
reason that that sense contains and encloses all the holy things of
heaven and the church.  The appearance is that Divine truths in the
heavens, which are called spiritual and celestial, are more holy than
the Divine truths in the sense of the letter of the Word, which are
natural; but the Divine truths in the heavens, which are called
spiritual and celestial, are comparatively like the lungs and heart in
man, which form the chest only when they are encompassed by ribs, and
enclosed in the pleura and diaphragm; for without these integuments, and
even unless connected with them by bonds, they could not perform their
vital functions.  The spiritual things of the Word are like the
breathing of the lungs, its celestial things are like the systole and
diastole of the heart, and its natural things are like the pleura, the
diaphragm, and the ribs, with the moving fibers attached, by which the
motions are made reciprocal.

Again, the spiritual and celestial things of the Word are comparatively
like the holy things of the tabernacle, which consisted of the table
upon which was the shew bread, the golden altar upon which was the
incense, the perfumes and the censor, also the lampstand with the lamps,
and still further within, the cherubim, the mercy seat, and the ark. All
these were the holy things of the Jewish and Israelitish church;
nevertheless they could not be called holy and a sanctuary until they
had been covered by curtains and veils, for without those coverings they
would have stood under the naked sky, exposed to showers and storms, to
the birds of heaven and the wild beasts of the earth, and also to
robbers that would violate, plunder, and scatter them.  So would it be
with the Divine truths in the heavens, which are called spiritual and
celestial, unless they were enclosed in natural truths, like the truths
of the sense of the letter of the Word.

Natural truths, which are the truths of the sense of the letter of the
Word, are not the very truths of heaven, but are appearances of them;
and appearances of truth encompass, enclose and contain the truths of
heaven, which are genuine truths, and cause them to be in connection and
order and to act together, like the cardiac and pulmonary organs with
their coverings and ribs, as has been said above; and when these truths
are held in connection and in order they are holy, and not till then.
This the sense of the letter of our Word does by means of the
appearances of truth of which its outmost consists; and this is why that
sense is the holy Divine itself and a sanctuary.

But he is greatly mistaken who separates appearances of truth from
genuine truths and calls these appearances holy by themselves and of
themselves, and not the sense of the letter holy by these and from
these, and together with these.  He separates these who sees only the
sense of the letter and does not explore its meaning, as those do who do
not read the Word from doctrine.  The “cherubim” mean in the Word guard
and protection that the holy things of heaven be not violated, and that
the Lord be approached only through love; consequently these signify the
sense of the letter of the Word, because that is what guards and
protects.  It guards and protects in this manner that man can think and
speak according to appearances of truth so long as he is well-disposed,
simple, and as it were a child; but he must take heed not to so confirm
appearances as to destroy the genuine truths in the heavens.  (A.E., n.
1088.)

It is an invariable truth that no one can understand the Word without
doctrine; for he may be led away into any errors to which he may be
inclined from some love, or to which he may be drawn from some
principle, whereby his mind becomes unsettled and uncertain, and at
length as it were destitute of truth.  But he who reads the Word from
doctrine sees all things that confirm it, and many things that are
hidden from the eyes of others, and does not permit himself to be drawn
away into strange things; and thus his mind becomes so settled as to see
with certainty.

Again, unless the Word is read from doctrine it may be drawn away to
confirm heresies, for the reason that the sense of its letter consists
of mere correspondences, and these are in great part appearances of
truth, and in part genuine truths, and unless there be doctrine for a
lamp these cannot be seen and cannot be distinguished from each other.

And yet only from the Word can doctrine be acquired, and it can be
acquired only by those who are in enlightenment from the Lord.  Those
are in enlightenment who love truths because they are truths and make
them to be of their life. Moreover, all things of doctrine must be
confirmed by the sense of the letter of the Word, because Divine truth
is in its fullness and in its power in that sense, and through it man is
in conjunction with the Lord and in consociation with the angels.  In
brief, he who loves truth because it is truth can inquire of the Lord,
as it were, in doubtful matters of faith, and can receive answers from
Him, but nowhere except in the Word for the reason that the Lord is the
Word.  (A.E., n. 1089.)

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Since it is from creation that end, cause, and effect shall together
make one, so it is from creation that the heavens shall make one with
the church on the earth, but by means of the Word, when it is read by
man from a love of truth and good.  For the Word was given by the Lord
to this end, that there might be a perpetual conjunction of the angels
of heaven with men on the earth, and a perpetual communication according
to conjunction.  Without this medium there would be no conjunction or
communication with heaven on this earth.  The conjunction and
communication are instantaneous, and for the reason that all things of
the Word in the sense of the letter are as effects, in which the cause
and the end exist together, and the effects, which are in the Word, are
called uses, their cause truths, and their ends goods; and the Divine
love, which is the Lord, unites these three together in the man who is
in an affection for uses from the Word.

How a man draws and calls forth from the Word in the letter the natural
sense, a spiritual angel the spiritual sense, and a celestial angel the
celestial sense, and this instantly, from which there is a communication
and a conjunction, shall be illustrated by comparisons; first by
something in the animal kingdom, afterward by something in the vegetable
kingdom, and finally by something in the mineral kingdom.

From the Animal Kingdom:–From the food, when it has been changed into
chyle, the vessels draw and call forth their blood, the fibers of the
nerves their fluid, and the substances that are the origins of fibers
their spirit, which is called the animal spirit; and this is done
through the vital heat, which in its essence is love.  The vessels, the
fibers, and the substances which are their origins, are distinct from
each other, and yet they act as one throughout the body, and they act
together and on the instant.

From the Vegetable Kingdom:–The tree, with its trunk and branches,
leaves and fruits, stands upon its root, and from the soil where its
root is draws and calls forth its sap, a coarser sap for the trunk and
branches, a purer for the leaves, and a still purer and also nobler for
the fruits and for the seeds in them; and this is done by means of heat
from the sun.  Here the branches, leaves, and fruit are distinct, and
yet they extract together and instantly and from the same soil foods of
such different purity and nobleness.

From the Mineral Kingdom:–In the bosom of the earth in certain places
there are minerals impregnated with gold, silver, copper, and iron.
From vapors stored up in the earth the gold attracts its element, silver
its element, copper and iron theirs, distinctly, together, and on the
instant, and this by means of some power of unknown heat.

As it is allowable to illustrate spiritual things by means of
comparisons drawn from natural things, these will serve to illustrate
how interior things, which are spiritual and celestial, and by which a
man of the church has communication and conjunction with the heavens,
can be drawn and called forth and extracted and eliminated from the Word
in its outmosts, that is, the sense of the letter. Comparisons can be
made with these, because all things in the three kingdoms of nature,
animal, vegetable, and mineral, correspond to the spiritual things that
are in the three heavens, as the food of the body with which a
comparison has been made, corresponds to the food of the soul, which is
knowledge, intelligence, and wisdom; a tree, with which also a
comparison has been made, corresponds to man, the tree to man himself,
the wood to his good, the leaves to his truths, and the fruits to his
uses; so, too, gold, silver, copper, and iron, correspond to goods and
truths, gold to celestial good, silver to spiritual truth, copper to
natural good, and iron to natural truth. Moreover, these things have
these significations in the Word.  And what is wonderful, the purer are
contained in the grosser and are drawn from them, as the animal spirit
and the nerve fluid are contained in blood from which the original
substances and nerve fibers draw and extract their distinct portions.
So, again, fruits and leaves draw theirs from the gross fluid that is
brought up from the soil by the wood and its bark, and so on.  Thus
comparatively, as has been said, the purer senses of the Word are drawn
and called forth from the sense of the letter.  (A.E., n. 1084.)

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As there is a trine, one within another, in every last particular of the
Word, and this trine is like that of effect, cause, and end, it follows
that there are three senses in the Word, one within another, namely, a
natural, a spiritual, and a celestial; a natural for the world, a
spiritual for the heavens of the Lord’s spiritual kingdom, and a
celestial for the heavens of His celestial kingdom. (That the entire
heavens are divided into two kingdoms, the spiritual and the celestial,
may be seen in Heaven and Hell, n. 20-28.)  Now as there is one sense
within another, a first which is the sense of the letter for the natural
world, a second which is the internal sense for the spiritual kingdom,
and a third which is the inmost for the celestial kingdom, it follows
that a natural man draws from it his sense, a spiritual angel his sense,
and a celestial angel his sense, thus everyone what is analogous to and
in agreement with his own essence and nature.  This takes place whenever
a man who is led by the Lord is reading the Word.

But let this be illustrated by examples.  When this commandment of the
Decalogue is read, “Thou shalt honor thy father and thy mother,” a man
in the world understands by “father and mother” a father and mother on
the earth, and also all who are or may be in the place of father or
mother; and by “honoring” he understands to hold such in honor.  But an
angel of the spiritual kingdom understands by “father” the Divine good,
and by “mother” the Divine truth, and by “honoring” loving; while an
angel of the celestial kingdom understands by “father” the Lord, and by
“mother” heaven and the church, and by “honoring” doing.

When the fifth commandment of the Decalogue, “Thou shalt not steal,” is
read, by “stealing” a man understands stealing, defrauding, and taking
away under any pretense his neighbor’s goods.  But an angel of the
spiritual kingdom by “stealing” understands depriving another of his
truths and goods by means of falsities and evils, while an angel of the
celestial kingdom by “not to steal” understands not to attribute to
himself the things that are the Lord’s, as the good of love and the
truth of faith; for thereby good becomes not good, and truth not truth,
because they are from men.

When the sixth commandment, “Thou shalt not commit adultery,” is read, a
man by “committing adultery” understands committing adultery and
whoredom, also thinking filthy thoughts, speaking lasciviously, and
doing obscene things.  But an angel of the spiritual kingdom by
“committing adultery” understands falsifying the truths of the Word and
adulterating its goods; while an angel of the celestial kingdom by
“committing adultery” understands blaspheming against the Lord, heaven,
and the church.

When the seventh commandment, “Thou shalt not kill,” is read, by
“killing” a man understands hating and desiring revenge, even to murder.
But an angel of the spiritual kingdom by “killing” understands the
killing of a man’s soul by stumbling blocks to the life and by
reasonings, whereby a man is led into spiritual death, while an angel of
the celestial kingdom by “killing” understands seducing a man into
believing that there is no God and no heaven and no hell, for thus man’s
eternal life is destroyed.

When the eighth commandment, “Thou shalt not bear false witness,” is
read, a man by “false witness” understands lying and defamation.  But an
angel of the spiritual kingdom by “false witness” understands asserting,
proving, and persuading that falsity is truth and evil is good, or on
the other hand that truth is falsity and good is evil, while an angel of
the celestial kingdom by “false witness” understands every falsity
against the Lord, and against heaven in favor of hell.

All this makes clear how a man draws and calls forth from the Word in
the letter a natural sense, a spiritual angel a spiritual sense, and a
celestial angel a celestial sense, much as the wood of a tree draws its
sap, the leaf its sap, and the fruit its sap, from the same soil.  And
what is wonderful, this is done instantly, without the angel’s knowing
what the man thinks, or the man what the angel thinks, and yet their
thoughts are one by correspondences, as end, cause, and effect are one.
Moreover, ends are actually in the celestial kingdom, causes in the
spiritual kingdom, causes in the spiritual kingdom, and effects in the
natural world.  (A.E., n. 1083.)

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It has been said that there is a Word in each heaven and that these
Words are in our Word in their order, and that they thus make one by
influx and consequent correspondences. Here, therefore, it shall be told
what correspondence is and what influx is; otherwise what the Word is
inwardly in its bosom, thus in respect to its life from the Lord, which
is its soul, cannot be understood.

But what correspondence is and what influx is shall be illustrated by
examples.  The changes of the face that are called expressions
correspond to the affections of the mind; consequently the face changes
in respect to its expressions just as the affections of the mind change
in respect to their states.  These changes in the face are
correspondences, as consequently the face itself is; and the action of
the mind into it, that the correspondences may be exhibited, is called
influx.  The sight of man’s thought, which is called the understanding,
corresponds to the sight of his eyes; and consequently the quality of
the thought from the understanding is made evident by the light and
flame of the eyes.  The sight of the eye is a correspondence, as
consequently the eye itself is; the action of the understanding into the
eye, by which the correspondence is exhibited, is influx.  Active
thought, which belongs to the understanding, corresponding to speech,
which belongs to the mouth.  The speech is a correspondence, likewise
the mouth and everything belonging to it, and the action of thought into
speech and into the organs of speech is influx.  The perception of the
mind corresponds to the smell of the nostrils.  The smell and the
nostrils are correspondences, and the action is influx.  For this reason
a man who has interior perception is said to have a keen nose, and
perceiving a thing is called scenting it out. Hearkening, which means
obedience, corresponds to the hearing of the ears; consequently both the
hearing and the ears are correspondences, and the action of obedience
into the hearing, that a man may raise his ears and attend, is influx;
therefore hearkening and hearing are both significative, hearkening and
giving ear to anyone meaning to obey, and hearkening and hearing anyone
meaning to hear with the ears.  The action of the body corresponds to
the will, the action of the heart corresponds to the life of the love,
the action of the lungs, which is called respiration, corresponds to the
life of the faith, and the whole body in respect to all its members,
viscera, and organs, corresponds to the soul in respect to all the
functions and powers of its life.

From these few examples it can be seen what correspondence is and what
influx is; and that when the spiritual, which belongs to the life of
man’s understanding and will, flows into the acts which belong to his
body, it exhibits itself in a natural effigy, and there is
correspondence; also that thus the spiritual and the natural act as one
by correspondences, like interior and exterior, or like prior and
posterior, or like the effecting cause and the effect, or like the
principal cause which belongs to man’s thought and will, and the
instrumental cause which belongs to his speech and action.  There is
such a correspondence of natural things and spiritual not only in each
and every thing of man, but also in each every thing of the world; and
the correspondences are produced by an influx of the spiritual world and
all things of it into the natural world and all things of it.  From all
this it can be seen in some measure how our Word, as to the sense of the
letter, which is natural, makes one by influx and correspondences with
the Words in the heavens, the senses of which are spiritual. (A.E., n.
1080.)

What the Word is in respect to influx and correspondences can now be
shown.  It is said in John:

“He hath blinded their eyes and hardened their heart, lest they should
see with their eyes and understand with their heart, and should turn
themselves and I should heal them” (xii. 40).

The “eyes” that are blinded signify the understanding of truth and
belief in it; the “heart” that is hardened signifies the will and love
of good; and “to be healed” signifies to be reformed.  They were not
permitted “to turn themselves and be healed” lest they should commit
profanation; for a wicked man who is healed and who returns to his evil
and falsity commits profanation; and so it would have been with the
Jewish nation.  In Matthew:

“Blessed are your eyes, for they see; and your ears, for they hear”
(xiii. 16).

Here, too, the “eyes” signify the understanding of truth and belief in
it; so “to see” signifies to understand and believe, and the “ears”
signify obedience, thus a life according to the truths of faith, and “to
hear” signifies to obey and live.  For one is blessed not because he
sees and hears, but because he understands, believes, obeys, and lives.
In the same,

“The lamp of the body is the eye; if the eye be sound the whole body is
light, if the eye be evil the whole body is darkened.  If, therefore,
the light . . . be darkness, how great is the darkness” (vi. 22, 23).

Here, again, the “eye” signifies the understanding of truth and belief
in it, which is called a lamp from the light of truth that man has from
understanding and belief.  And because a man becomes wise from
understanding and believing in truth, it is said “if the eye be sound
the whole body is light.”  The “body” means the man, and “to be light”
means to be wise.  But it is the reverse with the “evil eye,” that is,
understanding and believing in falsity.  “Darkness” means falsities, “if
the light be darkness” signifies if the truth be false or falsified, and
because truth falsified is worse than any other falsity, it is said, “If
the light be darkness, how great is the darkness.”

These few examples make clear what correspondence is and what influx is,
namely, that the eye is a correspondence of the understanding and faith,
the heart a correspondence of the will and love, the ears a
correspondence of obedience, the lamp and light correspondences of
truth, and darkness a correspondence of falsity, and so on; and as the
one is spiritual and the other is natural, and the spiritual acts into
the natural and forms it to a likeness of itself that it may appear
before the eyes or before the world, so that action is influx.  Such is
the Word in each and every particular.  (A.E., n. 1081.)

The spiritual by influx presents what is correspondent to itself in the
natural, in order that the end may become a cause, and the cause become
an effect, and thus the end through the cause may present itself in the
effect as visible and sensible.  This trine, namely, end, cause, and
effect, exists from creation in every heaven.  The end is good of love,
the cause is truth from that good, and the effect is use.  The producing
force is love, and the product therefrom is of love from good by means
of truth.  The final products, which are in our world, are various, as
numerous as the objects are in its three kingdoms of nature, animal,
vegetable, and mineral.  All products are correspondences. As this
trine, namely, end, cause, and effect, exists in each heaven, there must
be in each heaven products that are correspondences, and that are like
in form and aspect the objects in the three kingdoms of our earth; from
which it is clear that each heaven is like our earth in outward
appearance, differing only in excellence and beauty according to
degrees.  Now in order that the Word may be full, that is, may consist
of effects in which are a cause and an end, or may consist of uses in
which truth is the cause and good is the end and love is the producing
force, it must needs consist of correspondences; and from this it
follows that the Word in each heaven is like the Word in our world,
differing only in excellence and beauty according to degrees.  What this
difference is shall be told elsewhere. (A.E., n. 1082.)

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