2803. That the Divine Truth is the “son,” and the Divine Good the “father,” is evident from the signification of a “son,” as being truth (see n. 489, 491, 533, 1147, 2633); and of a “father,” as being good; and also from the conception and birth of truth, which is from good. Truth cannot be and come forth [existere] from any other source than good, as has been shown many times. That the “son” here is the Divine Truth, and the “father” the Divine Good, is because the union of the Divine Essence with the Human, and of the Human Essence with the Divine, is the Divine marriage of Good with Truth, and of Truth with Good, from which comes the heavenly marriage; for in Jehovah or the Lord there is nothing but what is infinite; and because infinite, it cannot be apprehended by any idea, except that it is the being and the coming forth [esse et existere] of all good and truth, or is Good itself and Truth itself. Good itself is the “Father,” and Truth itself is the “Son.” But because as before said there is a Divine marriage of Good and Truth, and of Truth and Good, the Father is in the Son, and the Son is in the Father, as the Lord Himself teaches in John:

Jesus saith unto Philip, Believest thou not that I am in the Father and the Father in Me ? Believe Me that I am in the Father and the Father in me (John 14:10-11).

And again in the same Evangelist:

Jesus said to the Jews, Though ye believe not Me, believe the works; that ye may know and believe that the Father is in Me, and I in the Father (John 10:36, 38).

And again:

I pray for them; for all Mine are Thine, and Thine are Mine; and that they all may be one, as Thou Father art in Me, and I in Thee (John 17:9-10, 21).

And again:

Now is the Son of man glorified, and God is glorified in Him; if God be glorified in Him, God shall also glorify Him in Himself. Father, glorify Thy Son, that Thy Son also may glorify Thee (John 13:31-32; 17:1).

[2] From this may be seen the nature of the union of the Divine and the Human in the Lord; namely, that it is mutual and alternate, or reciprocal; which union is that which is called the Divine Marriage, from which descends the heavenly marriage, which is the Lord’s kingdom itself in the heavens—thus spoken of in John:

In that day ye shall know that I am in My Father, and ye in Me, and I in you (John 14:20).

And again:

I pray for them, that they all may be one, as Thou Father art in Me and I in Thee, that they also may be one in us, I in them and Thou in Me; that the love wherewith Thou hast loved Me may be in them, and I in them (John 17:21-23, 26).

That this heavenly marriage is that of good and truth, and of truth and good, may be seen above (n. 2508, 2618, 2728, 2729 and following numbers).

[3] And because the Divine Good cannot be and come forth without the Divine Truth, nor the Divine Truth without the Divine Good, but the one in the other mutually and reciprocally, it is therefore manifest that the Divine Marriage was from eternity; that is, the Son in the Father, and the Father in the Son, as the Lord Himself teaches in John:

And now O Father, glorify Thou Me with Thyself, with the glory which I had with Thee before the world was (John 17:5, 24).

But the Divine Human which was born from eternity was also born in time; and what was born in time, and glorified, is the same. Hence it is that the Lord so often said that He was going to the Father who sent Him; that is, that He was returning to the Father. And in John:

In the beginning was the Word (the “Word” is the Divine Truth itself), and the Word was with God, and the Word was God; the same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. And the Word was made flesh, and dwelt among us, and we saw His glory, the glory as of the Only-begotten of the Father, full of grace and truth (John 1:1-3, 14; see also John 3:13; 6:62).

897. Verse 13. And I heard a voice from heaven saying to me, signifies consolation by the Lord after temptations. This is evident from the signification of "a voice saying" as being what follows, which are consolations after temptations (See below); also from the signification of "saying from heaven," as being from the Lord; for what is declared from heaven is Divine truth; and while this is spoken by angels from heaven, yet it is spoken by the Lord through angels. For angels, like men, cannot think any truth from themselves nor do good from themselves, but only from the Lord; and this is why "angels" signify in the Word Divine truths from the Lord, and "heaven" signifies the Lord. Those are greatly mistaken who believe that angels were created immediately, and in such a state of integrity that they could do good from themselves; for all angels throughout the entire heaven have been men, and therefore they have what is their own [proprium], the same as men have, and this is wholly evil. But while they lived in the world as men they were regenerated by the Lord, and thus could be withheld from evils and their falsities and be held in goods; and when they are withheld from evils and held in goods by the Lord it seems as if they are in goods from themselves, and yet they know and perceive that this they have from the Lord and not from themselves. From all this it can be seen why the whole angelic heaven, as to intelligence and wisdom and as to the affections of good and truth, is the Lord. And this is why "a voice saying from heaven" signifies such things as are from the Lord, and here consolations after temptations, and this because the preceding verse treats of the patience of those "who keep the commandments of God and the faith of Jesus," and "patience" here signifies temptations.

[2] Something shall now be said about consolations after temptations. All who are being regenerated by the Lord undergo temptations, and after temptations experience joys. But the source of the temptations and of the joys that follow, which are here meant by consolations, is not yet known in the world, because there are few who experience spiritual temptations, for the reason that there are few who are in the knowledges of good and truth, and fewer yet who are in the marriage of good and truth, that is, in truths as to doctrine and at the same time in goods as to life; and no others are let into spiritual temptations; for if others were let into temptations they would yield, and if they yielded their latter state would be worse than their former state. The true reason why only those who are in the marriage of good and truth can be let into spiritual temptations is that the spiritual mind, which is, properly, the internal man, can be opened only with these; for when that mind is opened temptations exist, and for the reason that heaven, that is the Lord through heaven, flows in through man's spiritual mind into his natural mind; there is no other way of heaven, that is of the Lord through heaven, into man; and when heaven flows in it removes the hindrances, which are evils and falsities therefrom, which have their seat in the natural mind, that is, in the natural man; and these can be removed only by a living acknowledgment of them by man, and grief of soul on account of them. This is why man is distressed in temptations by the evils and falsities that rise up into the thought; and so far as he then acknowledges his sins, regards himself as guilty, and prays for deliverance, so far the temptations are useful to him. From this it is clear that man has spiritual temptation, when his internal, which is called the spiritual mind, is opened, thus when man is being regenerated. When, therefore, man's evils and falsities are removed temptations are brought to an end; and when they are ended joy flows in through heaven from the Lord and fills his natural mind. This joy is what is here meant by consolations. These consolations all those receive who undergo spiritual temptations. I speak from experience. After temptations man receives joys because after them man is admitted into heaven; for through temptations man is conjoined to heaven and is admitted into it, and consequently has joy like that of the angels there.