863. Noah opened the window of the ark that he had made symbolizes the second state, when religious truth appeared to them. This can be seen from the final words of the last verse (saying that the heads of the mountains appeared) and their meaning; from the symbolism of a window; and from the fact that this is the first moment of light. A window, dealt with above at §655, symbolizes the intellectual side of things and consequently religious truth, which is the same thing.

As for the intellectual realm or the religious truth that the window symbolizes, I must make the same remark as before [§§854, 859]: No religious truth is at all possible unless it develops out of the goodness that goes with love or with charity, just as nothing truly belongs to the intellect unless it rises out of something in the will. If you take away volition, there is no comprehension, as demonstrated several times already [§§112, 585, 590, 628]. So if you take away charity, there is no faith.

But since the human will is undiluted greed, the Lord made a miraculous provision to prevent us from plunging the contents of the intellect — religious truth — into our selfish desires. He divided what belongs to the intellect from our will by the specific means of conscience, which he infuses with charity. Without this miraculous act of providence, no one could ever have been saved.

590. The fact that regret has to do with wisdom, and heartfelt grief with love, cannot be explained clearly to people's understanding. It can only be explained in terms of human experience and so in terms of appearances.

Every concept in our thinking contains something of both intellect and will; to put it another way, it contains something of thought and of love for that thought. If an idea does not draw to some extent on the will, or on love in the will, it is not an idea, because without love we cannot think. There is a kind of marriage, perpetual and inviolable, between thought and will. So the contents of the will or the objects of love in the will are present within the ideas that make up our thinking, or are at least attached to them. From this human experience it seems more or less possible to know (or rather to grasp in some measure) what lies at the heart of the Lord's mercy: wisdom and love.

As a result, the prophets (especially Isaiah) almost everywhere use two terms for every concept, one involving a spiritual quality and the other a heavenly one. ¹ The spiritual aspect of the Lord's mercy is wisdom and its heavenly aspect is love.

Footnotes:

64. THIS, then, is the Word's inner meaning, the true and genuine life in it, which does not reveal itself at all in the literal meaning. But the number of secrets hidden within is so large that volumes would fail to unfold all of them. I have offered just a few, of a type confirming that regeneration is the theme and that it progresses from outer to inner self.

That is what angels see in the Word. They know nothing whatever of the literal contents, or the most obvious meaning of even one word, still less the names of different lands, cities, rivers, and people that come up so frequently in the narrative and prophetic parts. ¹ All they picture are the things those words and names symbolize. Adam in paradise, for instance, brings the earliest church to their minds — and not even the church itself but its belief in the Lord. Noah brings up the picture of that church's remnant among its successors, lasting up to Abram's time. Abraham ² never makes them think of a man who lived long ago but of a saving faith, which he represented. And so on. In sum, they see spiritual and heavenly realities in the Word, completely separate from the words and names.

Footnotes: