5704. The firstborn according to his birthright, and the youngest according to his youth. That this signifies according to the order of truths under good, is evident from the signification of “sitting according to birthright and according to youth,” as being according to the order of truths under good; for the sons of Israel represent the truths of the church in their order (see the explication of the twenty-ninth and thirtieth chapters of Genesis); and therefore to sit “according to their birth” is according to the order of truths. But the truths of the church which the sons of Israel represent do not come into any order except through Christian good, that is, through the good of charity toward the neighbor and of love to the Lord; for in good there is the Lord, and hence in good there is heaven; consequently in good there is life, thus living active force; but never in truth without good. That good sets truths in order after its own likeness is very manifest from every love, even from the loves of self and of the world, thus from the love of revenge, of hatred, and of the like evils. They who are in these evils call evil good, because to them evil is delightful. This so-called good of theirs sets in order the falsities which to them are truths, so that they may favor it, and at last sets all these falsities which they call truths in such an order as to effect persuasion. But this order is such as is the order in hell; whereas the order of truths under the good of celestial love is such as is the order in the heavens; and from this the man who has such order within him, that is, who has been regenerated, is called a little heaven, and moreover is a heaven in the least form, for his interiors correspond to the heavens.

[2] That it is good which sets truths in order is evident from the order in the heavens. There all the societies are set in order according to the truths under good which are from the Lord; for the Lord is nothing but Divine good; Divine truth is not in the Lord, but proceeds from Him; and according to this Divine truth under Divine good are all the societies in the heavens set in order. That the Lord is nothing but Divine good, and that Divine truth is not in Him, but proceeds from Him, may be illustrated by comparison with the sun of the world. The sun is nothing but fire, and light is not in it, but proceeds from it; and likewise the things that are of light in the world, such as vegetable forms, are set in order by the heat which proceeds from the sun’s fire and is in its light, as is evident in the time of spring and summer. As universal nature is a theater representative of the Lord’s kingdom, so also is this universal. The sun represents the Lord, the fire of it His Divine love, and the heat from it the good which flows therefrom, and the light the truths which are of faith; and because they are representative, therefore in the Word in the spiritual sense by the “sun” is meant the Lord (see n. 1053, 1521, 1529-1531, 3636, 3643, 4321, 5097, 5377), and by “fire” love (n. 934, 4906, 5071, 5215); thus the sun’s fire is representatively the Divine love, and the heat from it is good from the Divine love. (That light represents truth may be seen above, n. 2776, 3138, 3190, 3195, 3222, 3339, 3636, 3643, 3862, 3993, 4302, 4409, 4413, 4415, 4526, 5219, 5400)

3223. There are two lights whereby man is enlightened-the light of the world, and the light of heaven. The light of the world is from the sun; the light of heaven is from the Lord. The light of the world is for the natural or external man, thus for those things which are in him, and although the things which are therein do not appear to be of this light, they nevertheless are so; for nothing can be comprehended by the natural man except by such things as come forth and appear in the solar world, thus except they have somewhat of form from the light and shade therein. All ideas of time and ideas of space, which are of so much account in the natural man that he cannot think without them, are also of the light of the world. But the light of heaven is for the spiritual or internal man. Man’s interior mind, in which are his intellectual ideas that are called immaterial, is in this light. Man is unaware of this, although he calls his intellect sight, and ascribes light to it; the reason is that so long as he is in worldly and corporeal things he has a perception only of such things as are of the light of the world, but not of such things as are of the light of heaven; the light of heaven is from the Lord alone, and the universal heaven is in this light.

[2] This light (namely, that of heaven) is immensely more perfect than the light of the world; the things which in the light of the world make one ray, in the light of heaven make myriads; within the light of heaven there are intelligence and wisdom. This light is that which flows into the light of the world which is in the external or natural man, and causes him to perceive sensuously the objects of actual things; and unless this light flowed in, man could not have any perception, for the things which are of the light of the world derive from it their life. Between these lights, or between the things which are in the light of heaven and those in the light of the world, there exists a correspondence when the external or natural man makes one with the internal or spiritual man, that is, when the former is subservient to the latter; and the things which then come forth in the light of the world are representative of such things as come forth in the light of heaven.