3225. Hieruit kan nu blijken, wat overeenstemming is en vanwaar die komt en verder wat uitbeelding is en vanwaar die komt; namelijk dat er overeenstemming is tussen de dingen die tot het licht van de hemel behoren, dat wil zeggen tussen de dingen die tot de innerlijke of geestelijke mens behoren en die welke tot de uiterlijke of natuurlijke mens behoren; en dat uitbeelding al datgene is, wat bestaat in de dingen die tot het licht van de wereld behoren, dat wil zeggen, al wat bestaat in de uiterlijke of natuurlijke mens ten opzichte van die dingen die tot het licht van de hemel behoren, dat wil zeggen, die uit de innerlijke of geestelijke mens zijn.

261. The Word is written by correspondences, and thus by representatives.

The Word, as to its literal sense, is written by mere correspondences, thus by such things as represent and signify spiritual things which relate to heaven and the church (n. 1404, 1408-1409, 1540, 1619, 1659, 1709, 1783, 2179, 2763, 2899). This was done for the sake of the internal sense, which is contained in every part (n. 2899). For the sake of heaven, since those who are in heaven do not understand the Word according to the sense of the letter, which is natural, but according to its internal sense, which is spiritual (n. 2899). The Lord spoke by correspondences, representatives, and significatives, because He spoke from the Divine (n. 9048, 9063, 9086, 10126, 10728). Thus the Lord spoke at the same time before the world and before heaven (n. 2533, 4807, 9048, 9063, 9086). The things which the Lord spoke filled the entire heaven (n. 4637). The historicals of the Word are representative, and the words significative (n. 1540, 1659, 1709, 1783, 2686). The Word could not be written in any other style, that by it there might be a communication and conjunction with the heavens (n. 2899, 6943, 9481). They who despise the Word on account of the apparent simplicity and rudeness of its style, and who fancy that they would receive the Word, if it were written in a different style, are in a great error (n. 8783). The mode and style of writing, which prevailed amongst the most ancient people, was by representatives and significatives (n. 605, 1756, 9942). The ancient wise men were delighted with the Word, because of the representatives and significatives therein, from experience (n. 2592-2593). If a man of the Most Ancient Church had read the Word, he would have seen the things which are in the internal sense clearly, and those which are in the external sense obscurely (n. 4493). The sons of Jacob were brought into the land of Canaan, because all the places in that land, from the most ancient times, were made representative (n. 1585, 3686, 4447, 5136, 6516). And thus that the Word might there be written, in which Word those places were to be mentioned for the sake of the internal sense (n. 3686, 4447, 5136, 6516). But nevertheless the Word was changed, for the sake of that nation, as to the external sense, but not as to the internal sense (n. 10453, 10461, 10603-10604). In order that it may be known what the correspondences and representatives in the Word are, and what is their quality, something shall also be said concerning them.

All things which correspond are likewise representative, and thereby significative, thus that correspondences and representatives are one (n. 2896-2897, 2973, 2987, 2989-2990, 3002, 3225). What correspondences and representations are, from experience and examples (n. 2763, 2987-3002, 3213-3226, 3337-3352, 3472-3485, 4218-4228, 9280). The knowledge of correspondences and representations was the chief science amongst the ancients (n. 3021, 3419, 4280, 4748, 4844, 4964, 4966, 6004, 7729, 10252). Especially with the Orientals (n. 5702, 6692, 7097, 7779, 9391, 10252, 10407); and in Egypt more than in other countries (n. 5702, 6692, 7097, 7779, 9391, 10407). Also among the Gentiles, as in Greece and other places (n. 2762, 7729). But at this day it is among the sciences which are lost, particularly in Europe (n. 2894-2895, 2994, 3630, 3632, 3747-3749, 4581, 4966, 10252). Nevertheless this science is more excellent than all other sciences, since without it the Word is not understood, nor the signification of the rites of the Jewish church, which are recorded in the Word; neither is it known what heaven is, nor what the spiritual is, nor in what manner spiritual influx takes place into what is natural, with many other things (n. 4280, and in the places above cited). All the things which appear before angels and spirits, are representatives, according to correspondences of such things as relate to love and faith (n. 1971, 3213-3226, 3449, 3475, 3485, 9481, 9574, 9576-9577). The heavens are full of representatives (n. 1521, 1532, 1619). Representatives are more beautiful, and more perfect, in proportion as they are more interiorly in the heavens (n. 3475). Representatives there are real appearances, being derived from the light of heaven, which is Divine truth, and which is the very essential of the existence of all things (n. 3485).

The reason why each and all things in the spiritual world are represented in the natural world, is because what is internal assumes a suitable clothing in what is external, whereby it makes itself visible and apparent (n. 6275, 6284, 6299). Thus the end assumes a suitable clothing, that it may exist as the cause in a lower sphere, and afterwards that it may exist as the effect in a sphere lower still; and when the end, by means of the cause, becomes the effect, it then becomes visible, or appears before the eyes (n. 5711). This may be illustrated by the influx of the soul into the body, whereby the soul assumes a clothing of such things in the body, as enable all the things which it thinks and wills, to appear and become visible; wherefore the thought, when it flows down into the body, is represented by gestures and actions which correspond thereto (n. 2988). The affections, which are of the mind, are manifestly represented in the face, by the variations of the countenance, so that they may be seen therein (n. 4791-4805, 5695). Hence it is evident, that each and all things in nature have in them a latent cause and end from the spiritual world (n. 3562, 5711). Since the things in nature are ultimate effects, which contain prior things (n. 4240, 4939, 5051, 6275, 6284, 6299, 9216). Internal things are represented, and external things represent (n. 4292).

Since all things in nature are representative of spiritual and celestial things, therefore, in ancient times, there were churches, wherein all the externals, which are rituals, were representative; wherefore those churches were called representative churches (n. 519, 521, 2896). The church founded with the sons of Israel was a representative church (n. 1003, 2179, 10149). All its rituals were external things, which represented the internal things of heaven and the church (n. 4288, 4874). Representatives of the church and of worship ceased when the Lord came into the world, because the Lord opened the internal things of the church, and because all the externals of the church in the highest sense regarded Him (n. 4832).

765. Up to now the subject has been the temptation of the member of the Church called Noah. Verses 6-10 have first of all dealt with his temptation involving things of the understanding, which are truths of faith. After that verses 11-12, have dealt with his temptation involving things of the will, which have in view the good deeds of charity. The purpose of the temptations was that the member of the Church, that is, that the new Church, might be born again by means of them, during the time that the Most Ancient Church was dying out. As stated already, this Church was quite different in disposition from the Most Ancient Church; that is to say, it is a spiritual Church, whose nature is such that this individual is born again by means of doctrinal matters concerning faith. Once these have been implanted, conscience is instilled into him to prevent his doing things contrary to the truth and good of faith. In this way charity is conferred on him which then governs his conscience, from which he accordingly starts to act. From these considerations it becomes clear what a spiritual man is; he is not one who imagines that faith without charity saves, but one who makes charity the essential element of faith, and acts from it. To bring such a person or Church into being was the end in view, and this is why this Church itself is dealt with next. The fact that it is the Church which is dealt with next becomes clear also from the repetition so to speak of the same point, for it is said here that, 'On that very day Noah went in, and Shem and Ham and Japheth, Noah's sons, and Noah's wife, and the three wives of his sons with them, into the ark', which is similar to verse 7 above, though that verse reads, 'And Noah went in, and his sons and his wife, and his sons' wives with him into the ark'. Since the subject is now the Church however, the sons Shem, Ham, and Japheth are mentioned by name; and when so mentioned by name they mean the member of the Church. But when they are called 'sons without the addition of their names they mean truths of faith. In addition, what has been stated already in verses 8-9, about beasts and birds going into the ark is repeated once again in verses 14-16, but with certain changes that are here fitting and applicable to the Church.