9213. Even at the going in of the sun thou shalt restore it to him. That this signifies that it must be restored before there is a state of shade from the delights of external loves, is evident from the signification of the “going in,” or setting, “of the sun,” as being a state of shade from the delights of external loves. The case herein is this. In heaven there are alternations of heat in respect to those things which are of the good of love; and there are alternations of light in respect to those things which are of the truth of faith; thus there are alternations of love and of faith. In hell also there are alternations, but such as are opposite to those in heaven, because there they are alternations of the love of evil and of the faith of falsity. These alternations correspond to the changes of the seasons on the earth, which are spring, summer, autumn, and winter, and again spring; and so on. But in the spiritual world instead of times there are states; for there are no changes of heat and light there, but of love and faith. But be it known that these alternations are not the same with one as with another, but differ with each person according to the state of life acquired by him in the world. Sunset in heaven corresponds to a state of shade as to the truths of faith, and to a state of cold as to the good of love to the Lord and toward the neighbor; for those who are there then come into the delights of external loves, which are attended with shade as to faith. For when an angel or spirit is in external things, he is also in shade; but when he is in internal things, he is in the delights and blessednesses of heavenly loves, and at the same time is in the pleasant things of faith, that is, in the light of truth. These are the states to which correspond the spring and summer seasons on the earth. From all this then it can now be seen why the “going in,” or setting, “of the sun,” signifies a state of shade from the delights of external loves. (Concerning these alternations see (5097) what has been shown above, n. 5097, 5672, 5962, 6110, 7083, 8426, 8615, 8644, 8812.)

[2] From what has been said above it can be seen what is meant by saying that the memory-truths which have been separated through fallacies derived from the things of sense must be restored before there is a state of shade from the delights of external loves, which is signified by the words, “if thou take thy companion’s garment in pledge, even at the going in of the sun thou shalt restore it to him.” For hereby is meant that truths taken away through fallacies must be restored while the man is still in the light of truth; for he is then able to recover them, and also to dispel the falsities induced by fallacies; but this he cannot do when he is in a state of shade arising from the delights of external loves, because these delights reject those truths; and the shade does not receive them; and thus the fallacies cling to the man, and are appropriated by him. The reason why external delights, that is, those of the external man, are of such a nature, is that they are closely connected with the world, and are also excited and as it were vivified by its heat. It is otherwise with internal delights and blessednesses, or those of the internal man. These are closely connected with heaven, and are also excited and vivified by its heat, which is love from the Lord.

[3] This judgment, or law, is thus delivered in another passage in Moses:

Thou shalt not take in pledge the mill or millstone; for he taketh the soul in pledge (Deuteronomy 24:6);

by “a mill” are signified such things as serve for procuring faith, and afterward charity (n. 7780); and by “the soul” is signified the life of faith from charity (n. 9050). From this it is evident what is meant by “not taking in pledge a mill, for he taketh the soul in pledge.” Again:

Thou shalt not turn back the right of the sojourner and the orphan; nor shalt thou take a widow’s garment in pledge (Deuteronomy 24:17);

“to take a widow’s garment in pledge” denotes to take away in any manner the truths that long for good; for a “garment” denotes truth (see n. 9212); and “a widow,” one who is in good and longs for truths, or in the abstract sense, good longing for truths (n. 9198); for if truth is taken away, good perishes together with its longing.

[4] And again:

If thou lend thy companion anything, thou shalt not enter into his house to take a pledge. Thou shalt stand outside, and the man to whom thou hast lent shall bring forth the pledge outside. And if he be a needy man, thou shalt not lie down in his pledge; restoring thou shalt restore to him the pledge at the setting of the sun, that he may lie in his garment, and may bless thee; and it shall be righteousness before thy God (Deuteronomy 24:10-13).

That the creditor should “stand outside, and the pledge be brought forth to him,” signifies how the communicated truths are to be responded to; for by “lending” is signified the communication of truth, and by “taking a pledge,” the response. No one can know that these things are signified except from what happens in the other life; thus unless he knows what is meant by “entering into the house,” and what by “standing outside,” thus what is meant by “bringing forth outside.”

[5] In the other life those who enter the house of another, and converse together in one room, so communicate their thoughts with all who are there, that the latter absolutely know no otherwise than that they themselves are thinking these thoughts from themselves. But if they stand outside, the thoughts are indeed perceived, but as coming from another, and not from themselves. This happens every day in the other life; and therefore those who are of one opinion, or of one sentiment, appear together in one house; and this is still more the case if they appear in one room of the house; and when these same persons disagree, those who do so disappear. In the other life such appearances are everywhere, and are continually happening. The reason is that parity of thoughts conjoins and causes presence, for thought is internal sight, and distances of places there, are not as in the world.

[6] From this it is plain what is meant by “not entering into the house, but standing outside and taking a pledge,” namely, that one should not bind or incite another to confirm one’s own truths, but should hear him and take his answers as they are in himself. For he who binds and incites another to confirm his own truths, causes the other not to think and speak from himself, but from him. And when anyone thinks and speaks from another, the truths he has are thrown into disorder, and yet he is not amended, except in the case of one who is as yet ignorant of these truths. From all this it is again clear that in every detail of the Word there are things which correspond to such as are in the spiritual world.

8812. When it was morning. That this signifies a state when they were in good, is evident from the signification of “morning,” as being a state of the good of love (see n. 8426). From what is here said, that Jehovah, that is, the Lord; descended upon Mount Sinai on the third day, and also on the morning of that day, it is very manifest that this was representative of some Divine thing in heaven, which cannot be made known to anyone except from the correspondence of such things as come forth in the natural world with things that are in the spiritual world, and from the consequent signification; as in the present case what “morning” signifies, and what “the third day.” That “the third day” denotes the end of a former state, is because by “three” is signified what is full from beginning to end (n. 8790); and that “morning” denotes a state of the good of love, is because the sun which in the other life gives light to the angels and to the universal heaven, is the Lord, and the fire there is His Divine love, which gives the heat of life to every living being, and the light there is the Divine truth which enlightens all who receive it; quite differently from the sun of this world, the fire of which is fire and not love, and the light from which is light and not truth.

[2] From all this it can be seen what are the effects of the fire and also of the light from the sun of the world, and what are the effects of the fire and light from the sun of heaven, namely, that from the former the heat and light are devoid of life, but from the latter the heat and light are attended with life. These latter, namely, those which come forth from the sun of heaven, are therefore called “spiritual,” because they have life in them; and the former, which are from the sun of the world, are called “natural,” and have no life in them. The life which in living beings is noticed in heat and from heat, is not from the heat of the sun of the world, but is from the heat of the sun of heaven. When this heat flows into the heat of the world, it produces that effect, and is felt in the body as elementary heat; but there is in it vital heat that has its origin from the love which is heat from the sun of heaven. That the origin of the heat of life is from some other source, and that it is in love and is according to the measure and the quality of the love, everyone can know provided he is willing to reflect aright, except those who do not acknowledge anything internal in man, and who ascribe all things to nature.

[3] As therefore the heat from the sun of heaven, which is the Lord, is the good of love, and as the light therefrom is the truth of faith, it can be seen what is signified by “morning,” and what by “noon,” by “evening” and by “night,” in the other life, namely, that they are states of good and truth, or of love and faith; “morning,” a state of the good of love; “noon,” a state of the truth of faith; and “evening,” and “night,” the privation of these, which is ignorance and blindness in the things that are of faith, also torpor and cold in the things that are of heavenly love.

[4] Moreover the case is similar with the sun of heaven as with the sun of the world, namely, that it is fixed and does not cause those states by any circumgyration; but that they are caused by the surrounding bodies, as by the earth revolving around the sun and at the same time around its own axis; from which comes the appearance that those changes arise from the sun, when yet they are not from the sun, but from the world revolving about it. So also in heaven, the changes of state there, to which morning, noon, evening, and night correspond, do not arise from the sun there, for the sun is always sending forth heat and light, that is, the good of love and the truth of faith; but those changes arise with those who receive, namely, with angels and spirits who by stated alternations according to their life are now in morning, that is, in the good of love; now in noon, that is, in the truth of faith; now in evening and night, that is, in shade and torpor as to love and faith.

[5] The reason why the case is similar in the world as in heaven, with the difference that in the world they are states of times which so succeed each other, and in heaven states of life, is that all things in the world were created after the image of things that are in heaven, because natural things come forth from spiritual things as effects from their causes. Hence there is a correspondence of all things in the world with those which are in heaven, and hence universal nature is a theater representative of the Lord’s kingdom (n. 3483, 4939, 8211).