3235. And Abraham added, and took a woman. That this signifies another state of the Lord, whom Abraham represents, and that Abraham and Sarah represented the Lord as to the Divine celestial, and Abraham and Keturah as to the Divine spiritual, is evident from the things hitherto said and shown concerning Abraham and Sarah his wife, and from those here related concerning Abraham and Keturah. But as it is said that Abraham here represents another state of the Lord, and that Abraham and Sarah represented the Lord as to the Divine celestial, but Abraham and Keturah the Lord as to the Divine spiritual, it should be known what the Divine celestial is, and what the Divine spiritual.

[2] The Divine celestial and the Divine spiritual are such in respect to those who receive the Divine of the Lord, for the Lord appears to everyone according to the nature of him who receives, as may be seen from what has been said above (n. 1838, 1861), and is clearly manifest from the fact that the Lord appears in one way to the celestial, but in another to the spiritual; for to the celestial He appears as a sun, but to the spiritual as a moon (n. 1529-1531, 1838). The Lord appears to the celestial as a sun, because they are in celestial love, that is, in love to the Lord; but to the spiritual as a moon, because they are in spiritual love, that is, in charity toward the neighbor. The difference is like that between the light of the sun in the daytime and the light of the moon by night; it is also like the difference between the heat of the one and the heat of the other, from which springs vegetation. This is what is meant in the first chapter of Genesis by the words:

And God made two great lights, the greater light to rule the day, and the lesser light to rule the night (Genesis 1:16).

[3] Speaking generally, the Lord’s kingdom is both celestial and spiritual; that is, it consists of those who are celestial, and of those who are spiritual. And it is because the Divine of the Lord appears to the celestial as celestial, and to the spiritual as spiritual, that it is here said that Abraham and Sarah represented the Lord as to the Divine celestial, and that Abraham and Keturah represented Him as to the Divine spiritual. But as scarcely any know what the celestial is and what the spiritual, or who the celestial and the spiritual are, see what has already been said and shown concerning them, namely: What the celestial is, and what the spiritual (n. 1155, 1577, 1824, 2048, 2184, 2227, 2507): Who are celestial and who are spiritual (n. 2088, 2669, 2708, 2715): That the celestial man is a likeness of the Lord and does good from love, and the spiritual man is an image of the Lord and does good from faith (n. 50-52, 1013): That the celestial perceive truth from good, and that they never reason concerning truth (n. 202, 337, 607, 895, 1121, 2715): That in the celestial man good is implanted in his will part, but in the spiritual man it is implanted in his intellectual part, and that in this part a new will is created in those who are spiritual (n. 863, 875, 895, 897, 927, 1023, 1043, 1044, 2256): That the celestial from good itself see indefinite things, but that the spiritual, because they reason whether a thing is so, cannot attain to the first boundary of the light of the celestial (n. 2718): That the spiritual are in relative obscurity (n. 1043, 2708, 2715): That the Lord came into the world in order to save the spiritual (n. 2661, 2716, 2833, 2834).

863. That Noah opened the window of the ark which he had made. That this signifies a second state when the truths of faith appeared to him, is evident from the last words of the preceding verse: “the tops of the mountains appeared;” and from their signification, as also from the signification of a “window” (see n. 655) as being the understanding, or, what is the same, the truth of faith; and likewise from this being the first dawning of light. Concerning the understanding, or the truth of faith, signified by a “window” it may be observed here as above, that no truth of faith is possible except from the good of love or of charity, as there can be no true understanding except from what is of the will. If you remove what is of the will, there is no understanding, as has been often shown before; and so if you remove charity, there is no faith; but as the will of man is mere cupidity, in order to prevent the immersion of what is of his understanding, or the truth of faith, in his cupidity, the Lord has wonderfully provided that what is of the understanding should be separated from what is of the will of man, by a certain medium, which is conscience, and in which He may implant charity. Without this wonderful providence no one could ever have been saved.