3302. And they called his name Esau. That this signifies its quality, namely, the quality of the natural as to good, is evident from the signification of “calling a name,” or of “calling by name,” as being to know what the thing is, thus its quality (see n. 144, 145, 440, 768, 1754, 1896, 2009, 2724, 3237); and from the fact that all names whatever in the Word in the internal sense denote actual things (n. 1224, 1888); and such is the case with the name Esau. That “Esau” signifies the Lord’s Divine natural as to Divine good when first conceived, is evident from what has been already said, and from what follows concerning Esau, as also from other parts of the Word; but as Esau and Edom have nearly the same signification, with the difference that “Edom” is the Divine natural as to good to which are adjoined the doctrinal things of truth, therefore at verse 30, where Esau is called “Edom,” of the Lord’s Divine mercy this will be confirmed by passages from the Word.

17. All experience in heaven testifies to the Divine going forth from the Lord, which affects the angels and makes heaven, being love. For all who are there are forms of love and charity, and appear in ineffable beauty with love shining forth from their faces, their speech and every particular of their life. ¹ Moreover, there are, emanating from and surrounding every angel and every spirit, spiritual spheres of life by which their qualities, in respect of the affections of love, are known, sometimes at a considerable distance. For those spheres flow forth from the life of any one's affection and consequent thought, or from the life of his love and consequent faith. The spheres that go forth from angels are so full of love as to affect the inmost things of life of those with whom they are. They have frequently been perceived by me and they have so affected me. ² That it is from love that angels have their life was further evident from the fact that, in the other life, everyone turns himself in accordance with his love. Those who are in love to the Lord and in love towards the neighbour constantly turn themselves to the Lord, while those who are in the love of self turn themselves constantly away from the Lord. This takes place in every turning of their body. For, in the other life, spaces conform to the states of their interiors, and so do the quarters, which are not determined as in the world but are determined according to which way they are looking. Yet it is not the angels who turn themselves to the Lord, but the Lord Who turns to Him those who love to do the things that are from Him. ³ But more will be written on these matters in the following pages where the quarters in the other life [are described].

Bilješke:

4797. The changes that take place in the state of their affections are also clearly visible in angels' faces. When they are in their own community the face they present is their own particular one; but when they enter another community the affections for goodness and truth belonging to this other community bring a change to their faces. Yet their own true face is so to speak the basic surface, which is identifiable within all the changes that take place. I have witnessed the consecutive variations taking place in keeping with the affections of the communities with which they were communicating. For every angel is in some province of the Grand Man and so communicates generally and widely with all throughout the same province, even though he is in one part of that province to which he specifically corresponds. I have seen them bringing variations to their faces by changing from one border-line of affection to another; yet I observed that they preserved the same faces in general, so that the ruling affection shone out in every variation of them. Thus their faces displayed the full range of that entire affection.

[2] And what was quite astonishing, the changes which affections undergo from young childhood to adult life were also shown by variations in the face. I was allowed to see how much of young childhood was preserved in adult life, and that it was this that gave adult life its essentially human quality. For innocence - the external form of it - is present in a young child, and innocence constitutes that essentially human quality; indeed innocence is so to speak the basic attribute into which love and charity from the Lord can enter. When a person is being regenerated and becoming wise the innocence of infancy which has been external becomes internal. Consequently true wisdom resides in no other abode than innocence, 2305, 2306, 3183, 3994; also, no one can enter heaven except one who has some degree of innocence, according to the Lord's words,

Unless you become as young children you will not enter the kingdom of heaven. Matthew 18:3; Mark 10:15.