152. Who hath his eyes like unto a flame of fire. That this signifies Divine providence from His Divine love, and Divine wisdom and intelligence communicated to those who are in love to and thence in faith towards Him is evident from what was said above (n. 68), where it was shown, that eyes like unto a flame of fire, when said of the Lord, signify His Divine providence from His Divine love. The reason why by this are also denoted Divine wisdom and intelligence communicated to those who are in love to and thence in faith towards Him is, that by eyes, in the Word, when said of man, is signified the understanding of truth, and the understanding of truth is intelligence and wisdom; hence by eyes, when said of the Lord, are signified Divine wisdom and intelligence proceeding from Him, and what proceeds from Him is communicated to angels and to men who are in love to, and thence in faith towards Him. All wisdom and intelligence also, pertaining to angels and men, are not of themselves, but of the Lord with them. This is also well known in the church; for it is there known that all the good of love, and all the truth of faith are from God, and nothing of them from man; and truths interiorly seen and acknowledged, constitute intelligence, and being united with goods interiorly perceived, and thence seen, they constitute wisdom. Hence then it is, that by having his eyes like unto a flame of fire, is also signified the Divine wisdom and intelligence of the Lord communicated to those who are in the goods of love, and thence in faith towards Him.

[2] The reason why eyes signify the understanding is, that all the sight of the eyes with men and angels is therefrom. That all the sight of the eyes is from the understanding, seems like a paradox to those who do not know the interior causes of things, from which effects are manifested in the body. Those who are ignorant of those causes believe simply that the eye sees of itself, that the ear hears of itself, that the tongue tastes of itself, and that the body feels of itself, when, nevertheless, the interior life of man, which is the life of his spirit, this being the life of his understanding and will, or of his thought and affection, feels by the organs of the body the things that are in the world, and thus perceives them naturally. The whole body, with all its sensories, is only an instrument of its soul or spirit. This also is the reason why, when the spirit of man is separated from his body, the latter is altogether without sensation, but the former afterwards sensates as before. (That a man's spirit sees, hears and feels, after it is freed from the body, just as it did before in the body, may be seen in the work, Heaven and Hell 461-469. Concerning the correspondence of the understanding with the sight of the eye, see Arcana Coelestia 4403-4421, 4523-4534.) With beasts also, their interior life, which is also called their soul, sensates in a similar manner by means of the external organs of their body, but with this difference, that a beast does not sensate rationally like man, thus does not think from understanding and will, as man does (as may be seen in the work, Heaven and Hell 108; and in the work, The Last Judgment 25).

[3] This then is why eye in the Word signifies the understanding of truth or intelligence and wisdom, as may be seen from the following passages:

"Say to this people, hear ye in hearing, but understand not; and see ye in seeing, and know not. Make the heart of this people fat, and make their ears heavy, and smear their eyes, lest they see with their eyes" (Isaiah 6:9, 10; John 12:40).

To smear the eyes lest they see with their eyes, is to darken their understanding lest they should understand.

[4] In the same:

"Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your heads, the seers, hath he covered" (29:10).

Here closing the eyes, covering the prophets, and the heads and the seers hath He covered denotes the [covering] of the understanding of truth. By prophets are meant those who teach truths; these are also called heads, because the head signifies intelligence; and they are also called seers, from the revelation of Divine truth with them.

[5] In the same:

"The eyes of them that see shall not blink, and the ears of them that hear shall harken" (32:3).

The eyes of them that see denote those who understand truths. In the same:

"Who shutteth his eyes lest they may see evil. Thine eyes shall see the king in his beauty" (33:15, 17).

To shut the eyes lest they may see evil denotes not to admit evil into the thought; that their eyes should see the king in his beauty denotes that they should understand truth in its own light with pleasantness; for by the king in this passage, is not meant a king, but truth (as may be seen above, n. 31).

[6] In Jeremiah:

"Hear this, O foolish people, who are without heart who have eyes, and see not; who have ears, and hear not " (5:21; Ezekiel 12:2).

In Lamentations:

"The crown of our head hath fallen; for this our heart is become faint, and for this our eyes are dim" (5:17).

By the crown of the head is denoted wisdom (as may be seen above, n. 126); the heart being faint denotes that the will of good is no more. (That the heart denotes the will and love, may be seen in the work, Heaven and Hell 95.) The eyes denote the understanding of truth, and are said to grow dim when truth is no more understood.

[7] In Zechariah:

"The punishment of the shepherd deserting the flock, a sword upon his right eye; and his right eye in darkening shall be darkened" (11:17).

By the sword upon the right eye, and the right eye in darkening shall be darkened, is meant that all truth in the understanding should perish by falsity. (That sword denotes the destruction of truth by falsity, may be seen above, n. 131.)

[8] Again:

"The plague wherewith Jehovah will smite all peoples who shall fight against Jerusalem; their eyes shall consume away in their sockets" (14:12).

The peoples who shall fight against Jerusalem denote those who fight against the church: Jerusalem is the church; that their eye should consume away denotes that all intelligence should perish, because they fight from falsities against truths.

[9] Again, in Zechariah:

"I will smite every horse with astonishment, and every horse of the peoples with blindness" (12:4).

The vastation of the church is there treated of; by horse is signified the Intellectual, wherefore by the horse being smitten with astonishment and blindness is denoted the stupidity and blindness of the understanding. (That horse signifies the Intellectual, may be seen in the small work, The White Horse 1-5.)

[10] In David:

"Hear me, O Jehovah, my God! enlighten mine eyes lest I sleep death" (Psalm 13:3).

Here eyes denote the understanding. In Moses:

"Thou shalt not take a gift, for a gift doth blind the eyes of the wise" (Deuteronomy 16:19).

To blind the eyes of the wise denotes to prevent them from seeing or understanding the truth.

[11] In Matthew:

"The lamp of the body is the eye; if thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness" (6:22, 23; Luke 11:34).

By eye in this passage is not meant eye, but the understanding; by a single eye, the understanding of truth; by an evil eye, the understanding of falsity; darkness denotes falsities, the whole body denotes the whole spirit, for this is wholly of such a quality as the will and the understanding therefrom.

If man's spirit has the understanding of truth from the will of good, it is then an angel of light, but if it has only the understanding of falsity, it is a spirit of darkness. In the above passage is described the reformation of man by the understanding of truth; hence it is clear, that he who knows what the eye signifies, may know the arcanum contained in those words. (That man is reformed by means of truths received in the understanding, may be seen above, 112, 126.)

[12] In Matthew:

"If thy right hand offend thee, pluck it out, and cast it from thee; for it is good to enter into life one-eyed, rather than having two eyes to be cast into the gehenna of fire" (5:29; 18:9; Mark 9:47).

By eye in these passages is not meant eye, but the understanding thinking; by the right eye offending, the understanding thinking evil; to pluck it out, and cast it away, denotes not to admit such evil, but to reject it; one-eyed, denotes the understanding not thinking evil, but truth only; for the understanding can think truth: if it thinks evil, it is from the will of evil. The reason why the right eye is mentioned, is, that the right eye signifies the understanding of good, and the left eye the understanding of truth (see Arcana Coelestia 4410, 6923).

[13] In Isaiah:

"In that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness" (29:18).

In the same:

"Then the eyes of the blind shall be opened, and the ears of the deaf" (35:5).

In the same:

Again:

"I will give thee for a light of the nations; to open the eyes of the blind, to lead him that is bound out of the prison, and them that sit in darkness out of the prison house" (42:6, 7).

Again:

"Bring forth the blind people that have eyes, and the deaf that have ears" (43:8).

To open the eyes of the blind is to instruct those who as yet are ignorant of truths, but who, yet, desire them; these are signified by the nations. Similar things are signified by the

Lord's healing the blind (Matthew 9:27-29; 20:30 to the end; 21:14; Mark 8:23, 25; Luke 18:35 to the end; John 9:1-21).

For all the miracles of the Lord involve those things that belong to the church and heaven, and therefore they were all Divine (as may be seen, Arcana Coelestia 7337, 8364, 9031).

[14] Because the eye signified the understanding, it was commanded among the statutes given to the sons of Israel,

That no one of the seed of Aaron who was blind, or had a blemish in the eye, should approach to offer the sacrifice, nor enter within the veil (Leviticus 21:17-23);

That what was blind should not be offered for a sacrifice (Leviticus 22:22; Mal. 1:8):

hence also it was among the curses,

That a fever should consume the eyes (Leviticus 26:16).

From these considerations it may now be known that, by the eyes of the Son of man which were as a flame of fire is signified the Divine wisdom and intelligence communicated to those who are in love and thence in faith towards the Lord.

[15] That His Divine providence is also hereby signified, is evident from what was shown above (n. 68), to which may be added what was said of the cherubim in Ezekiel, and of the four animals about the throne mentioned in the Apocalypse, by which is also signified the Divine providence, and specifically a guard that the Lord should not be approached except by means of good. In Ezekiel:

"I looked, behold four wheels near the cherubim: their whole flesh, and their backs, and their hands, and their wings, and the wheels were full of eyes round about" (10:9, 12).

And in the Apocalypse:

"About the throne were four animals full of eyes, before and behind; each one had wings about him, and they were full of eyes within" (4:6, 8).

These four animals also were cherubim, for the description given of them is almost similar to that of the cherubim in Ezekiel. So many eyes are ascribed to them because the Divine providence of the Lord, which is signified by cherubim, is His government of all things in the heavens and in the earths from Divine wisdom; for the Lord from His Divine providence sees all things, disposes all things, and foresees all things. (That by cherubim is signified the Divine providence of the Lord, and specifically a guard that the Lord should not be approached except by means of good, may be seen, n. 9277, 9509, 9673.)

3887. In heaven or the Grand Man there are two kingdoms, one called celestial, the other spiritual. The celestial kingdom consists of angels who are called celestial and are those who have been governed by love to the Lord and so by all wisdom. For they more than all others abide in the Lord and so more than all others experience the state of peace and innocence. To others they look like young children, for the state of peace and innocence gives them this appearance. Everything there is living so to speak in their eyes, for that which comes directly from the Lord is living. Such is the celestial kingdom. The second kingdom is called spiritual. This consists of angels who are called spiritual and are those who have been governed by the good that flows from charity towards the neighbour. The delight of life is considered by them to lie in being able to do good to others without reward. To them being allowed to do good to others is itself a reward. And the more this is their will and desire the greater the intelligence and happiness they experience, for in the next life the Lord confers intelligence and happiness on everyone according to the use which he performs from the affection that belongs to his will. Such is the spiritual kingdom.

[2] Inhabitants of the Lord's celestial kingdom all belong to the province of the heart, and those of His spiritual kingdom all belong to the province of the lungs. The influx from the celestial kingdom into the spiritual kingdom is similar to the influx of the heart into the lungs, and also to the influx of all things belonging to the heart into those belonging to the lungs. For the heart reigns in the whole of the body and in every individual part of it by means of the blood vessels, as do the lungs in every individual part by means of the breathing. Consequently throughout the body there is so to speak an influx of the heart into the lungs, but this is dependent on the forms there and on the states. This is how all sensation arises and also all activity which belongs properly to the body. This point can also be proved from embryos and new-born infants. These cannot have any bodily sensation or any act of individual will until the lungs have been opened for them and an influx consequently takes place of heart into lungs. It is similar in the spiritual world, the difference being that bodily and natural things do not exist in that world but celestial and spiritual, which are the good of love and the good of faith. With them therefore motions of the heart are determined by the states of love, and respiratory motions by the states of faith. The influx of one into the other causes them to have sensations of things in a spiritual manner and to act in a spiritual manner. These ideas are bound to seem paradoxical to man because he has no other idea of the good of love or of the truth of faith than that they are some abstract qualities which have no power to effect anything. In fact the contrary is the case; that is to say, they are the source of all perception and sensation, of all energy and activity, including those in man.