420. Upon the earth, nor upon the sea, nor upon any tree, signifies everywhere in the spiritual world, even to its ultimates, in those who have any perception. This is evident from the signification of "the earth," as being the whole spiritual world, consequently all angels and spirits there. This is the signification of "the earth" in the general and nearest sense, because in the spiritual world, the same as on our globe, there are lands, mountains, hills, plains, valleys, and also seas (respecting which see above, n. 304, 342, 413). It is evident also from the signification of the "sea," as being the ultimates of the earth in the spiritual world, because the last boundaries or limits there are seas (respecting which see above, n. 342); also from the signification of "tree," as being perception and also knowledge (of which presently). This being the signification of "earth," "sea," and "tree," the three joined together in one idea signify all things in the spiritual world even to its ultimates in those who have any perception. A "tree" in general signifies perception and knowledge, because a "garden" signifies intelligence, and all intelligence is according to knowledges and a perception of them; this is why each kind of tree signifies something pertaining to knowledge [scientia] and intelligence. Because a "tree" signifies in general perception and knowledge, it also signifies the interiors of the mind with man, and also the whole man; for a man is such as are the interiors that belong to his mind, and these are such as is the perception from knowledges. (That a "tree" signifies the interiors that belong to the mind, and also man himself, see above, n. 109, 110; that a "tree" signifies perception and knowledge, see Arcana Coelestia 103, 2163, 2682, 2722, 2972, 7692; that the ancients had Divine worship in groves under trees, according to their significations, n. 2722, 4552; that this was prohibited with the Jewish nation, and why, n. 2722; that "paradises" and "gardens" signify intelligence, n. 100, 108, 3220; also in the work on Heaven and Hell 176; and above, n. 110)

1119. I have been shown by actually observing it how the internal breathing of the most ancient people flowed in a non-audible manner into a kind of external, and thus non-verbal, speech, which was perceived by another person in his interior man. They said that that breathing with them changed according to their state of love and faith in the Lord. They also stated the reason, namely that because they had had communication with heaven, it could not be otherwise. In fact they and the angels who accompanied them were breathing in unison. Angels have breathing to which internal breathing corresponds, and which with them changes in a similar way. Indeed when they encounter anything contrary to love and faith in the Lord their breathing is laboured, but when they are experiencing the happiness that accompanies love and faith, their breathing is full and free. Something similar to this also exists with every human being but in this case everything depends on the bodily and worldly loves and on a person's basic assumptions. When anything goes against these he experiences laboured breathing, but when it is in keeping with them his breathing is full and free. These observations however apply to external breathing. The subject of angels and their breathing will in the Lord's Divine mercy be dealt with later on.