4396. 'And he encamped towards the face of the city' means application, that is to say, to the goods of that truth. This is clear from the meaning of 'encamping', strictly speaking, as an arrangement in conformity with true order, dealt with in 4236, though here application, since encamping here denotes settling down with his herds and flocks, which above in 4364 have also been called 'a camp'; and from the meaning of 'towards the face of the city' as towards the goods of that truth, for 'the face' means things that are interior, 358, 1999, 2434, 3527, 3573, 4066, and consequently affections for good or truth which shine out of the face. 'The city' means truth, see 402, 2268, 2449, 2451, 2712, 2943, 3216.

9841. 'And you shall take two shoham stones' means the interior memory formed from the truths of faith that spring from love. This is clear from the meaning of 'stones' as truths, dealt with in 114, 643, 1298, 3720, 6426, 8609, and of 'shoham stones' as the truths of faith springing from love, 9476. The reason why the memory is meant by these stones is that the names of the sons of Israel were engraved on them and an engraving on stones means a memory composed of real things which are to remain there permanently. The engraving or inscription of the Law on tablets of stone for example means those things which have been imprinted on a person's memory and life and which for this reason are to remain there permanently, see 9416 (end). The engraving or inscription on stones has this meaning because the human memory has truths imprinted on it, also ideas that have the appearance of truth, so much so that it is fashioned from them. Stones furthermore mean truths, and when an engraving on them is mentioned a memory where truths reside is meant, as is meant by 'the engraving on the hands' in Isaiah,

Even though they may forget, yet I will not forget you. Behold, I have engraved you upon [My] hands. Isaiah 49:15-16.

This explains why those stones are called 'stones of remembrance for the sons of Israel' in verse 12 below.

[2] The reason why the interior memory is meant by 'the shoham stones', on account of the engraving on them, is that even as the inscriptions, which were the names of the sons of Israel, mean spiritual truths, regarding which, see what follows below, and also the actual stones mean spiritual truths, so a person's interior memory must consist of such truths. For a person has two memories, exterior and interior; the exterior memory is natural, shaped therefore by such things as occur in the world, whereas the interior memory is spiritual, shaped by such as occur in heaven, see 2469-2494, 5212, 8067.

[3] The meaning of stones with engraving on them as the [interior] memory on which truths have been inscribed has its origin in representatives in heaven. People who enter the next life after death, bringing with them truths of faith that are present solely in the natural or exterior memory, and not in the spiritual or interior memory, seem to themselves when they go out to be wandering about among stony rocks and in forests. But those bringing with them truths of faith present in the spiritual memory as well seem to themselves when they go out to be walking among cultivated hills and also in gardens. The reason for this is that truths present in the exterior or natural memory, where they exist as known facts, are not at all part of life unless they are present at the same time in the interior or spiritual memory, for the truths present in this memory have become part of life, the interior or spiritual memory being the book of a person's life, 2474; and the things that compose life are represented in heaven by gardens, olive groves, and vineyards, and by rose beds and lawns, and those that compose charity by the hills where such places are situated, 6435. Those however which do not compose life are represented by stony places and thickets which are bare and rugged.

[4] What the truths of faith that spring from love are must also be stated briefly. Truths of faith springing from love are ones which love dictates, and so ones which derive their very being from love; in those truths there is life, because whatever springs from love has life in it. Truths of faith springing from love therefore are those which are directly concerned with love to the Lord and charity towards the neighbour, these being the truths which love dictates. The whole Word consists of teachings that present such truths, for in its spiritual sense the Word deals solely with such things as have to do with the Lord and such as have to do with the neighbour, thus such things as have to do with love to the Lord and towards the neighbour. For this reason the Word too has life in it. This is what is meant by the statement 'on these two commandments the Law and the Prophets depend', Matthew 22:38, 40, 'the Law and the Prophets' being the Word in its entirety. The truths of faith springing from love however do not consist in a bare knowledge of such truths that resides in a person's memory and consequently in his understanding. Rather they are affections inherently present in the person's life; for what a person loves and therefore does is inherently present in his life. There are also truths of faith which are not directly concerned with love, but merely lend support closely or remotely to those which are directly concerned with it. These truths of faith are called secondary truths. For the truths of faith are like families and their successive generations coming down from one and the same father. The father of those truths is the good of love, received from the Lord and consequently offered to Him. Thus their father is the Lord, for whether you say the Lord or love received from Him and consequently offered to Him, it amounts to the same thing. Love is spiritual togetherness and causes Him to be where that love is; for assuredly love causes the one who is loved to be present within itself.