61. This is the angelic concept of person, so angels never pay attention to what someone's body is doing, but rather to the intent from which the body is acting. They call this the essential person, together with the intellect to the extent that it is acting in unison with the intent. ¹

Footnotes:

94. It has already been explained that heaven in its totality reflects a single person, and that it is a person in image and is therefore called the universal human. It has also been explained that for this reason, the heavenly communities that make up heaven are arranged like the members, organs, and viscera in a human being. So there are communities that are located in the head, in the chest, in the arms, and in the particular parts of these members (see above, 59-72). The communities that are in a particular member, then, correspond to the like member in a human being. For example, the ones in the head in heaven correspond to our head, the ones in the chest there correspond to our chest, the ones in the arms correspond to our arms, and so on for the rest. We continue in existence because of this correspondence, for heaven is the only basis of our continued existence.

3619. 'Rebekah said to Isaac' means the Lord's perception from Divine Truth. This is clear from the meaning of 'saying' as perceiving, from the representation of 'Rebekah' as the Divine Truth of the Lord's Divine Rational, and from the representation of 'Isaac' as the Divine Good of that Rational, all dealt with already. And because Divine Good is Essential Being (Esse) in itself, and Divine Truth the Life springing from that Being - and the Lord as a consequence of this is primarily the Lord by virtue of Divine Good - the words stating that the Lord's perception comes from Divine Truth are therefore used here. Perception from the Divine Truth of the Rational flows from the area of the understanding, whereas perception from Divine Good flows from that of the will. Yet perception from the understanding does not belong to the understanding but to the will flowing into it, for the understanding is nothing else than the external form which the will is given. Such is the nature of the understanding when it is joined to the will. But until it has been so joined the understanding seems to exist by itself, and the will by itself, though all that actually happens is that the external separates itself from the internal. For when the understanding inwardly desires and thinks something, it is the end in view originating in the will that constitutes its life and governs the thinking there. The reason the understanding receives its life from the end in view is that the end a person has in view is his life, see 1909, 3570. This shows to some extent what is meant in the representative sense by any ordinary human being's perception from truth, and what is meant in the highest sense by the Lord's Perception from Divine Truth.