3699. And behold a ladder set on the earth. That this signifies the communication of the lowest truth and its derivative good, is evident from the signification of a “ladder,” as being communication, concerning which we shall speak presently; and from the signification of the “earth,” as being what is lowest, for it is said immediately afterwards that “its head reached unto heaven,” which denotes that which is highest; all which shows that the “ladder set between earth and heaven,” or between the lowest and the highest, signifies communication; that it is the communication of the lowest truth and its derivative good that is here signified by the “ladder set on the earth,” is evident from the fact that the subject here is truth and its derivative good of that degree which in the internal sense is here represented by Jacob. In the original tongue the term “ladder” is derived from an expression which signifies a “path” or “way,” and that “path” or “way” is predicated of truth, may be seen above (n. 627, 2333). Moreover, when angels are conversing about truth, this is exhibited representatively in the world of spirits by “ways” (n. 189, 3477); all of which shows what is signified by a “ladder, one extremity of which is set on the earth, while the other reaches to heaven,” namely, the communication of truth which is in the lowest place with truth which is in the highest, which communication is treated of in what follows. (That there are lowest truths and goods, and also highest truths and goods, and steps between them as of a ladder, may be seen above, n. 3691)

3691. And went toward Haran. That this signifies to the good and truth of that degree, is evident from the signification of “Haran,” as being external good and truth, for by “Haran” is signified what is external, and by “Laban” who dwelt there, good and truth; thus by “Haran” is here meant external good and truth. (That this is the signification of “Haran” may be seen above, n. 1430, 3612.) It follows that by “Jacob went forth from Beersheba and went to Haran,” in the internal sense is signified that he betook himself further from Divine doctrinal things; thus to external good and truth.

[2] It is said “to good and truth of that degree,” because goods and truths are perfectly distinguished from each other according to degrees; interior goods and truths being in a higher degree, and exterior ones in a lower degree. In a higher degree are the goods and truths of the rational; in a lower degree are the goods and truths of the natural; and in the lowest are the sensuous goods and truths of the body. Interior goods and truths, or those of a higher degree, flow into exterior goods and truths, or those of a lower degree, and exhibit therein an image of themselves, almost as man’s interior affections exhibit themselves in the countenance and its changes. From this it is manifest that interior goods and truths are completely separate from exterior goods and truths, or what is the same, those in a higher degree from those in a lower one; so separate that it is possible for the interior ones, or those in a higher degree, to exist quite apart from the exterior ones, or those in a lower degree. He who has not a distinct notion of degrees cannot have a distinct notion of interior and exterior goods, nor how the case is with man’s soul, or with his spirit and body, nor how it is with the heavens in the other life.

[3] That there are three heavens is known, and that one heaven is more interior than another, and that the third heaven is inmost. These heavens are most distinct from each other according to degrees. They who are in the inmost or third heaven are nearest the Lord; they who are in the interior or second heaven are more remote; and they who are in the exterior or first heaven are still more remote. No other communication between these heavens is possible than such as is that of man’s inmosts with his exteriors; for the man who is in love to the Lord and in charity toward his neighbor is a little heaven that in an image corresponds to the three heavens, and he receives the influx of good and truth out of the three heavens from the Lord according to the same degrees. The relative nature of these degrees to one another may be seen from the two cases adduced above (n. 3688, 3690).

[4] They who are in real love to the Lord, so as to have a perception of it, are in a higher degree of good and truth, and are in the inmost or third heaven; thus are nearer to the Lord, and are called celestial angels. They who are in charity toward the neighbor so as to have a perception of charity, and not so much a perception of love to the Lord, are in a lower degree of good and truth, and are in the interior or second heaven; thus are more remote from the Lord, and are called spiritual angels. But they who are in charity toward the neighbor merely from the affection of truth, so as not to have a perception of charity itself toward the neighbor, except from the truth with which they are affected, are in a still lower degree of good and truth, and are in the exterior or first heaven; thus are still more remote from the Lord, and are called good spirits.

[5] From this it may in some measure be evident how the case is in respect to degrees; namely, that those things which are in a higher degree exhibit themselves in an image in those which are in the degree next lower. In love to the Lord there is a proximate image of the Lord, which is called a “likeness,” wherefore they who are in love itself to the Lord are called His “likenesses.” In charity there is also an image of the Lord (only more remote), for in true charity the Lord is present; and therefore they who are therein are called His “images” (n. 50, 51, 1013); while they who are in the affection of truth, and thence in a certain species of charity toward the neighbor, are also images of the Lord, but still more remotely. The three heavens are distinguished into these degrees, and according to these degrees the Lord flows in with Divine good and truth, thus with wisdom and intelligence, and with heavenly joy and happiness.