Correspondence is the relationship between a natural thing and its spiritual meaning, and it exists according to that thing's use. The spiritual world and the natural world correspond; forms exist here because their purpose exists there. Sacred text such as in the Bible has outward form and inner meaning and the two are in complete correspondence.

This can be illustrated by the following example: when you see someone you love, you smile. It seems like a pretty simple process, but in reality, it's not; instead it’s a whole string of events, with simpler things relating to more complex ones, rising to the spiritual level and coming back down. First light bounces off that person’s face and enters your eyes. Your eyes send information to your brain. From there it passes into your mind - a spiritual organ, according to Swedenborg’s works - and registers in your consciousness. You recognize the person and feel love for them! But that has to get translated back down through the brain, which generates signals to all the facial muscles, which then contract or relax according to orders, producing a smile.

As you can see, the real activity here is mental. You “see” that face in your mind; before then it’s just a string of impulses carrying information. And you “smile” in your mind, with the information translated back into more impulses carry more information leading to physical activity. Your eyes don’t “know” what they’re seeing; your cheeks don’t “know” that they are smiling. They are simply projections of an internal, spiritual thing - your mind - into a lower physical reality.

That’s an example of correspondences, on a very small scale. What you see on the natural plane of existence corresponds to your idea of what you see and the affection you have for it. Your reaction in turn corresponds to the affection you have. The correspondence of one with the other is a way for the more important spiritual reality - the activity in your mind - to project itself into physical reality.

Swedenborg’s works tell us that those correspondences are more important than we could possibly imagine. In fact, everything in the physical world corresponds to something in the spiritual world. Mountains, for example, are not just mountains; they are the spiritual love of the Lord projected into physical reality in the form of mountains. Trees are rooted, lasting spiritual principles projected into physical reality in the forms of trees. A river is a flow of true spiritual ideas projected into physical reality. In a way, it’s like the spiritual world is one huge collective mind, expressing itself through physical reality the way our own minds express themselves through our own bodies.

And then there’s another level: Swedenborg’s works say that the most perfect form of spiritual reality, heaven, is in a state of complete, all-encompassing correspondence with the Lord, with each aspect of heaven expressing some aspect of the deepest reality of all, which is the Lord’s love and wisdom themselves. This is way out at the raw edge of what we can grasp, but it’s really quite beautiful. Spiritual reality is not part of the Lord, but it is from the Lord and can express the Lord as it approaches perfection. Physical reality is not part of the Lord and is not part of spiritual reality, but it is from the Lord by way of spiritual reality, and it can express spiritual reality (and thus the Lord) as it approaches perfection.

This is why the Lord had so many physical laws for the children of Israel: the prescribed physical actions corresponded to spiritual meanings, which in turn corresponded to aspects of the Lord Himself. It explains why we see advanced astronomy and awareness of nature in the remnants of ancient religions worldwide: They came from the Ancient Church, which had a surpassing knowledge of correspondences and used that knowledge in worship and life. To some degree it explains why we still love mountaintops, beautiful gardens, natural beauties like waterfalls: we can still feel the spiritual reality close inside them, even if we don’t know it in its specifics.

Correspondences also explain the continuing power of the Bible even in this skeptical age. The Lord provided that it should be written - most of it, anyway - in correspondences, which actually give access to His whole infinite being. We may not understand them, but that does not limit their power to teach us, to form our minds; this is why it’s important for people to read the Bible with open minds, to let the Lord enter in.

One other fascinating and meaningful aspect of correspondences comes in the form of what Swedenborg’s works call the “Grand Man” or “Grand Human.” Because heaven is in complete correspondence with the Lord and the Lord is the ultimate, infinite, divine and archetypal human, this means that heaven is in human form. And this is quite literal and precise: parts of heaven correspond the heart, others to the lungs, others to the brain, skin, ears, hair, digestive tract, everything. What’s more, just as the body’s organs are broken down into tissues and the tissues into cells, so also is the Grand Human broken down. So as an individual angel you might serve a brain function for a cell that performs a protective function for an organ that plays a digestive role in the Grand Human. That sounds a bit strange, but if you consider the unique mix of ideas and affections in each of us you can see how we could, indeed, fill such precise roles calling for such precise degrees of precisely layered talents.

And since physical reality is in correspondence with spiritual reality, this means that our communities and societies in this world are also in the human form, though obviously not all to a very perfected degree. This also sounds strange, but it’s an interesting exercise to think about the functions of the brain (to think and judge), the skin (to protect and hold together), the lungs (to draw in new thoughts and ideas), the digestive tract (to create energy to do work), heart (to circulate energy and ideas) and muscles (to do the actual work) and relate them to the functions of human organizations. Most likely, effective human organizations will indeed have these elements, and will have them in the proper balance.

Finally, of course, correspondences are one of the primary reasons for this website to exist. Our purpose is to share the knowledge of correspondences offered through Swedenborg’s works, so we can all understand the Bible, the Lord and ourselves a little bit better and find our own places in the Grand Human.

(References: Heaven and Hell 89; The New Jerusalem and its Heavenly Doctrine 261)

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).

9213. 'You shall restore it to him even at the going in of the sun' means that it is to be restored before the arrival of a state of shade induced by delights belonging to external kinds of love. This is clear from the meaning of 'the going in (or setting) of the sun' as a state of shade induced by delights belonging to external kinds of love. The situation here is that in heaven there are successive changes of heat with things that compose the good of love, and changes of light with those that constitute the truth of faith, thus successive changes in love and faith. In hell too there are successive changes; but they are their opposites, because there they are changes in the love of evil and belief in falsity. Those successive changes correspond to the successive changes of seasons of the year on earth, which are spring, summer, autumn, winter, and spring again, and so on. But in the spiritual world there are states instead of seasons; for the changes are not those of heat and light, but of love and faith. It should be realized however that those successive changes are not the same for one person as they are for another; rather they are different with each individual person, depending on the person's state of life acquired in the world. Sunset in heaven corresponds to a state of shade that comes over the truths of faith, and to a state of coldness that overtakes the good of love to the Lord and towards the neighbour. In such states those there enter into the delights that belong to external kinds of love, delights which put faith in the shade; for when an angel or a spirit is amid things of an external nature he is also in shade; but when amid those of an internal nature he experiences the delights and bliss that belong to heavenly kinds of love, and at the same time experiences the loveliness of faith, or is in the light of truth. These states are what spring seasons and summer seasons on earth correspond to. From all this it may now be seen why it is that 'the going in (or setting) of the sun' means a state of shade induced by delights belonging to external kinds of love. Regarding these successive changes, see what has been shown already in 5097, 5672, 5962, 6110, 7083, 8426, 8615, 8644, 8812.

[2] The things stated above show what people should understand by the explanation that factual knowledge of truths which has been dispersed by illusions that are a product of sensory impressions is to be restored before the arrival of a state of shade induced by delights belonging to external kinds of love, meant by 'If you take your companion's clothing as a pledge you shall restore it to him even at the going in of the sun'. They should understand that truths removed by illusions are to be restored while the person is still in the light of truth; for while in that light he can regain them and also dispel the falsities that illusions have introduced. But he cannot do so when in a state of shade induced by delights belonging to external kinds of love, because those delights turn truths away, and the shade does not receive them. So the illusions cling to the person and are adopted as his own. The reason why external delights or those of the external man are like this is that they attach themselves to the world, and are also aroused and so to speak brought alive by its heat. It is different with internal delights or bliss, or those of the internal man. These attach themselves to heaven, and are also aroused and brought alive by its heat, which is love coming from the Lord.

[3] This judgement or law is delivered elsewhere in Moses in the following words, No one shall take ¹ as a pledge the mill or the milling stone, for he takes the [person's] livelihood ² as a pledge. Deuteronomy 24:6.

'The mill' means the kinds of things that are of service in acquiring faith, and charity after that, 7780, and 'the soul' means the life of faith springing from charity, 9050, from which it is evident what 'not taking the mill as a pledge, for one takes the soul as a pledge' means. In the same author,

You shall not turn aside the right of the sojourner or of the orphan, nor shall you take a widow's clothing as a pledge. Deuteronomy 24:17.

'Taking a widow's clothing as a pledge' means taking away by any means at all the truths which good has a desire for. 'Clothing' means truth, as above in 9212, and 'a widow' someone in possession of good who has a desire for truths, or in the abstract sense good that has a desire for truths, 9198. For if truth is taken away, good together with its desire perishes.

[4] Still in the same author,

If you lend your companion something you shall not go into his house to get the pledge. You shall stand outside; but the man to whom you lend shall bring the pledge outdoors. If the man is needy you shall not lie down upon his pledge; you shall surely restore the pledge to him at the going down of the sun, in order that he may lie down in his own clothing and bless you; and it shall be righteousness before your God. Deuteronomy 24:10-13.

The law that the lender should stand outside and the pledge be brought out to him means the proper manner of response to truths that have been communicated; for 'lending' means communicating, 9174, and 'taking a pledge' means response. Nobody can know that these things are meant except from the kinds of things that take place in the next life, thus unless he knows what 'going into a house' means, what 'standing outside' means, and so what 'bringing outdoors' means.

[5] In the next life those who go into another's house and talk together in the same room communicate their thoughts to everyone there in such a way that they are fully convinced that they themselves are the authors of those thoughts. But if they stand outside, the thoughts are indeed perceived by them, but as if another, not they, were the author of them. This is an everyday occurrence in the next life. Those therefore who share the same opinion or feel the same way about something are seen together in the same house; and this is all the more true if they are seen together in the same room of the house. But when a difference of opinion arises among the same people, all disappear from before the eyes of those with whom they differ. Appearances such as these occur everywhere and unceasingly in the next life. The reason why they do so is that likeness of thought links people together and leads to their presence with one another; for thought is inward sight, and distances between places in that life do not exist in the way they do in the world.

[6] All this shows what 'not going into the house but standing outside to receive the pledge' means, namely not putting pressure on another or playing on his emotions to get him to corroborate truths known to oneself, but to listen to and accept his responses as they are in his own mind. For those who put pressure on another or play on his emotions to get him to corroborate truths known to themselves make this other person think or speak not from himself but from them. And when anyone thinks and speaks from another the truths present with him are thrown into disorder; nor is he improved by this, unless he is the kind of person who is still ignorant of those truths. All this makes plain once again that the Word in every detail contains matters that correspond to the kinds of things that exist in the spiritual world.

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