91. We can see in the human face what correspondence is like. In a face that has not been taught to dissimulate, all the affections of the mind manifest themselves visibly in a natural form, as though in their very imprint, which is why we refer to the face as "the index of the mind." This is our spiritual world within our natural world. Similarly, elements of our understanding are manifest in our speech, and matters of our volition in our physical behavior. So things that occur in the body, whether in our faces or in our speech or in our behavior, are called correspondences.

1222. And it was given her that she should be arrayed in fine linen, clean and shining.- That this signifies that that church should be instructed by the Lord in truths from the Word, is evident from the signification of being arrayed, as denoting to be instructed in truths, for garments in the Word signify truths which invest good, therefore by being arrayed is signified to be instructed in those truths, concerning which see above (n. 64, 65, 195, 271, 395, 951); and from the signification of fine linen, as denoting truths from a celestial origin, concerning which see above (n. 1143). But, because truth from that origin is Truth Divine (Verum Divinum), and all Truth Divine is from the Lord, and this is the Word, therefore fine linen signifies truth from the Word. This truth is called clean from celestial good, and shining from spiritual good. All truth is from good; and there are two universal goods, from which all truths are - celestial good, which is the good of love to the Lord, and spiritual good, which is the good of love towards the neighbour. Truth from the latter good is meant by the fine linen which is shining, but truth from the former good is meant by the fine linen which is clean, both of these being from the Word. For the Word in every detail of it is of such a character that truth from celestial good, and truth from spiritual good, are conjoined, while celestial good with spiritual good is within, in truths.

[2] Continuation [concerning Omnipresence and Omnipotence].- 3. All the angels of heaven and all men on earth, who form the church, are as one man, and the Lord is the life of that man.

Proof of this point may be seen in Heaven and Hell, under the following articles:- 1st, That the whole heaven in totality has reference to one man (n. 59-67). 2nd, That each society in the heavens has reference to one man (n. 68-72). 3rd, That therefore every angel is in a perfect human form (n. 73-77); and 4th, That heaven in the whole and in part has reference to man, because it is from the Lord's Divine Human (n. 78-87); that there is also a correspondence between all things of heaven and all things of man (n. 87-102); that the same may be said of the Lord's church on earth (n. 57). Experience has taught me, and reason still teaches, that heaven is as it were one man.

Experience:- I have been permitted to see a society, consisting of thousands of angels, as one man of moderate stature; societies also consisting of fewer angels in a similar manner. This however is not apparent to the angels in any society, but to those who are out of and at a distance from it, and at such times as a society requires to be cleared of strangers. When this takes place, all those who make the life of the society, are within that Man and remain, but those who do not make it are outside of it; the latter are removed, but the former remain. The case is similar with the whole heaven in presence of the Lord.

[3] It is from this cause and from this cause alone, that every angel and spirit is a man, in a form similar to that which he possesses as a man on earth. I have not indeed seen, but I have heard, that the church also on earth is before the Lord as one man, that it is also divided into societies, and that each society is a man; and further, that all who are included within that man are within heaven, but those who are outside of it are in hell. The reason again of this has been stated, that every man belonging to the church is also an angel of heaven, for he becomes an angel after death. The church moreover on earth, together with the angels, forms not only the interiors of this man, but also the exteriors, which are called cartilaginous and bony. The church forms this, because men on earth are endued with a body, in which the ultimate spiritual is clothed with the natural, and it is this that constitutes the conjunction of heaven with the church, and of the church with heaven.

[4] From reason:- The sole reason why heaven and the church are a man in the greatest the less and the least concrete or totality is, that God is Man, and hence the proceeding Divine, which is the Divine from Him, is similar in everything that is man, least and greatest. For, as was said above, the Divine is not in space and extended, but it is the cause of space and extension, existing in the ultimates of His creation, in the heavens apparently, but in the world actually. But still space and extension are not space and extension before God, for He in His Divine is everywhere. This is clearly evident from the fact that the whole angelic heaven, together with the church, is in the presence of the Lord as one man. The same is the case with a society consisting of thousands of angels, although their habitations appear to be extended through much space. It is also evident from this that the whole heaven and also an entire society in heaven, can, at the Lord's good pleasure, appear as a man, great or small, as a giant or as an infant. And yet it is not the angels that so appear, but the Divine in them; for the angels are only recipients of the Divine from the Lord, and the Divine in them forms their angelhood (angelicum), and consequently heaven. Because the angels are only recipients, and the Divine in them forms their angelhood and heaven, it is evident that the Lord is the life of this man, that is, of heaven and the church.