9613. And it shall be one Habitation. That this signifies the whole heaven thus altogether one, is evident from the signification of “the Habitation,” as being heaven (see n. 9594). That heaven is one when it is so conjoined, is manifest; for heaven consists of myriads of angelic societies, and yet the Lord leads them as one angel, or as one man. The reason of this is that among all there is mutual love from the love of the Lord. When this love is among all, and in all, then all can be disposed into a heavenly form, which is such that many are a one, and the more in number they are, the more strongly they are a one. The case herein is like that of the countless things in the human body, which, though distinct and various, yet make a one. The reason is that they are in a form like that of heaven, for the two correspond, as has been shown at the end of many chapters; and from this correspondence they are in mutual love, and in this way are conjoined. Hence it is that the man who is in the good of love and of faith is a heaven in the least form (n. 9279); and that before the Lord the whole heaven is as one man (see n. 9276).

[2] All the conjunction of the countless angelic societies in heaven, together with the methods of their conjunction, was represented in the form of the construction of the Habitation and of the Tent, as treated of in this chapter. But these methods of conjunction, such as they are in heaven, cannot come from this to a man’s idea, for the reason that man does not even know that heaven was represented by the Habitation; and even if he knew this, still he does not know that the heavenly societies have been so joined together by means of love as to represent a one. But all these things flow fully into the idea of the angels, when these things relating to the Habitation are read; for each and all things of the description have an internal sense, which when made manifest by the Lord before the angels, exhibits the state of conjunction together, by means of the love which is from the Lord, of all in the universal heaven.

[3] The conjunction of the angelic societies into one heaven has reference to these laws: 1. Everyone in the form of the heavens comes forth in accordance with the heavenly harmony of many associated together. 2. Love is spiritual conjunction, whence comes heavenly harmony. 3. There must be a universal bond, in order that all the individuals may be held together in conjunction. 4. The universal bond must flow into the individual bonds, and must make them. 5. The universal bond is the Lord, thus love from Him, and consequently love to Him. 6. The individual bonds are derived from this, and are those of mutual love, or of charity toward the neighbor. These are the laws by virtue of which heaven, consisting of innumerable angelic societies, is nevertheless as one man.

5094. The butler and the baker. That this signifies concerning the sensuous things of both kinds, is evident from the signification of a “butler,” as being the sensuous subordinate to the intellectual part (see n. 5077); and from the signification of a “baker,” as being the sensuous subordinate to the will part (n. 5078). That these were rejected by the interior natural has been said above (n. 5083, 5089). Be it known, however, that it was not the sensuous things themselves-namely, those of the sight, hearing, smell, taste, and touch-that were rejected, for from these the body lives; but it was the views or thoughts, and also the affections and desires, from them. Objects from the world enter into the external or natural memory of man through these sensuous things on the one hand, and objects through rational things on the other. These objects separate themselves in his memory. Those which have entered through rational things take a more interior place, but those which have entered through the sensuous things have a more exterior place; hence as before said the natural becomes twofold, interior and exterior.

[2] The interior natural is what is represented by Pharaoh the king of Egypt, but the exterior natural by the butler and the baker. What the difference is may be seen from their respective views of things, or thoughts, and the conclusions thence derived. One who thinks and concludes from the interior natural is so far rational as he imbibes what enters through the rational; but one who thinks and concludes from the exterior natural, is so far sensuous as he imbibes what enters from sensuous things. Such a man is also called a sensuous man, but the other a rational man. When a man dies he takes with him all the natural; and such as it has been formed with him in the world, such it remains; insofar as he has become imbued with what is from the rational, insofar he is rational; and insofar as he has become imbued with what is from the sensuous, so far he is sensuous. The difference is that insofar as the natural has drawn and appropriated to itself what is from the rational, so far it looks at as beneath itself the sensuous things of the exterior natural, and insofar it has dominion over them, deeming worthless and rejecting the fallacies thence derived, whereas insofar as the natural has drawn and appropriated to itself anything from the sensuous things of the body, so far it looks at rational things as beneath itself, deeming them worthless and rejecting them.

[3] For example, the rational natural man can comprehend that man does not live from himself, but by an influx of life through heaven from the Lord; but the sensuous man cannot comprehend this, for he says that he plainly feels and perceives that life is in himself, and that it is idle to speak contrary to the evidence of the senses. As another example: the rational natural man comprehends that there is a heaven and a hell, whereas the sensuous man denies this, because he does not apprehend that there is any purer world than that which he sees with his eyes. The rational natural man comprehends that there are spirits and angels who are unseen; but the sensuous man does not comprehend this, supposing that to be nothing which he does not see and touch.

[4] As still another example: the rational natural man comprehends that it is the part of an intelligent man to look at ends, and to foresee and to dispose the means to some ultimate end. When he looks at nature from the order of things, he sees that nature is a complex of means, and he then perceives that a Supreme Being of intelligence has disposed them; but to what ultimate end he does not see unless he becomes spiritual. On the other hand the sensuous man does not comprehend that there can be anything distinct from nature, thus neither that there can be any Entity which is above nature. What it is to understand, to be wise, to look at ends, and to dispose means, he does not apprehend unless it is called natural; and when it is called natural, he has an idea of these operations like that which an artificer has of an automaton. From these few instances it may be seen what is meant by the interior natural and the exterior natural, and also what by sensuous things being rejected; namely, not the rejection of the things of sight, hearing, smell, taste, and touch, in the body, but of the conclusions therefrom concerning interior things.