483. And shall guide them unto living fountains of waters, signifies in Divine truths. This is evident from the signification of "living fountains of waters," as being Divine truths, "living" signifying living from the Divine, "fountain" the Word, and "waters" truths therefrom. "Living waters" are often mentioned in the Word, and by them are meant truths that come from the Lord and are received. These are living, because the Lord is Life itself, as He Himself teaches, and that which comes from Life itself is living; while that which comes from man is dead. That the Lord may give life to truths, He flows into them through good, and good makes alive. The Lord also flows in out of the higher or interior parts, and opens the spiritual mind, and imparts to it the affection of truth; and the spiritual affection of truth is the very life of heaven with man. This life is what the Lord insinuates into man by means of truths. This makes clear what is meant here by "living fountains of waters," and by "living waters" in the following passages.

[2] In Isaiah:

When the poor and needy seek water and there is none, their tongue faileth for thirst. I will open rivers on the bare heights, and fountains will I place in the midst of the valleys; I will make the wilderness into a pool of waters, and the dry land into springs of waters (Isaiah 41:17, 18).

This treats of the saving of the nations by the Lord, who are called "poor and needy" from the lack and ignorance of truth; their desire to learn truths from those who are in the church, where there were no truths, is described by "they seek waters and there are none, and their tongue faileth for thirst," "water," meaning truth, and "thirst" the desire for truth. That the Lord will instruct them is signified by "I will open rivers on the bare heights, and fountains will I place in the midst of the valleys;" "to open rivers" meaning to give intelligence, "on the bare heights" meaning in the interior man, "in the midst of the valleys" in the exterior man, and "to place fountains" to instruct in truths; "to make the wilderness into a pool of waters, and the dry land into springs of waters" signifies abundance of truth with those who before were in the lack and ignorance thereof, "wilderness" meaning where there is no good because there is no truth, and "dry land" where there is no truth and thence no good; a "pool of waters" and "fountains of waters" signify abundance of the knowledges of truth. This makes clear that "waters," "fountains," "springs," "rivers," and "pools of water," are not here meant, but the knowledges of truth and intelligence therefrom, whence comes salvation.

[3] In the same:

Behold your God will come for vengeance, and will save you. Then the dry place shall become a pool, and the thirsty place springs of water (Isaiah 35:4, 7).

This, too, is said of the instruction of the nations in truths, and their reformation by the Lord when He should come into the world; and "the dry place shall became a pool, and the thirsty place springs of waters," has a similar signification as "the wilderness shall become a pool (or collection) of waters, and the dry land springs of waters," in the passage above.

[4] In Jeremiah:

They shall come with weeping and with supplication will I lead them; I will make them go unto the brooks ¹ of waters in the way of right, they shall not stumble in it (Jeremiah 31:9).

This, too, treats of reception of the Lord by the Gentiles; that He would instruct them in genuine truths is signified by "He will lead them unto brooks of waters in the way of right, they shall not stumble in it." In Isaiah:

They shall not hunger nor thirst, neither shall the heat or the sun smite them; for He that hath compassion on them shall guide them, and unto fountains of waters shall He lead them (Isaiah 49:10).

This also is said of the instruction of the Gentiles by the Lord; instruction in truths is meant by "unto fountains of waters shall He lead them." (What "to hunger" and "to thirst" signify see above, n. 480; also what "heat" and "sun" signify, n. 481)

[5] In Joel:

It shall come to pass in that day that the mountains shall drop down must, and the hills shall flow with milk, and all the water-courses of Judah shall flow with waters, and a fountain shall go forth out of the house of Jehovah and shall water the brook of Shittim (Joel 3:18).

What is signified by "the mountains shall drop down must, and the hills shall flow with milk, and all the water-courses of Judah shall flow with waters," may be seen explained above n. 433; and that "a fountain shall go forth out of the house of Jehovah and shall water the brook of Shittim" signifies that there shall be truth out of heaven from the Lord illustrating the knowledges and cognitions that are in the natural man.

[6] In David:

Before Thee thou art in travail, O earth, before the God of Jacob; who turned the rock into a pool of waters, the flint into a fountain of waters (Psalms 114:7, 8).

"Pool of waters" and "fountain of waters" here mean truths in abundance, by means of which is the church; for "thou art in travail, O earth," signifies the commencement of the church, which is said "to be in travail" when truths are brought forth therein, "the earth" meaning the church.

[7] In the same:

Jehovah sendeth forth springs into the brooks; they go between the mountains. They give drink to the wild beast of the fields; the wild asses quench their thirst. By them the fowl of the heavens dwell (Psalms 104:10-12).

"To send forth springs into the brooks" signifies to give intelligence by means of truths from the Word; "they go between the mountains" signifies that truths will be from the good of love; "the springs" meaning truths from the Word, "the brooks" the things that are of intelligence, and "mountains" the good of love. The instruction of those who are in the good of the church is signified by "they give drink to the wild beast of the fields;" the instruction of those in the church who desire truths is signified by "the wild asses quench their thirst;" that the understanding is thus perfected is signified by "the fowl shall dwell by them." "The wild beast of the fields" mean in the spiritual sense the Gentiles that are in the good of life, "the wild asses" natural truth, "thirst" the desire for truths, and "the fowl of the heavens" thoughts from the understanding.

[8] In the highest sense, a "fountain" means the Lord in relation to Divine truth or Divine truth from the Lord, consequently the Word, as can be seen from the following passages. In Jeremiah:

My people hath done two evils; they have forsaken Me, the fountain of living waters, to hew out for themselves cisterns, broken cisterns, that hold no waters (Jeremiah 2:13).

Here Jehovah, that is, the Lord, calls Himself "the fountain of living waters," which signifies the Word, or Divine truth, consequently the Lord Himself, who is the Word; for it is said, "they have forsaken Me, the fountain of living waters." "To hew out for themselves cisterns, broken cisterns, that hold no waters," signifies to frame for themselves doctrinals from self-intelligence, in which there are no truths, "cisterns" meaning doctrinals, "broken cisterns" doctrinals that do not hold together, "that hold no waters" signifies in which there are no truths. Such are the doctrinals that are not from the Word, that is, from the Lord through the Word (for the Lord teaches through the Word), but are from self-intelligence; that these are not from the Lord through the Word is meant by "they have forsaken the fountain of living waters."

[9] In the same:

All that forsake Thee shall be ashamed, and they that depart from Me shall be written on the earth, because they have forsaken the fountain of living waters, Jehovah (Jeremiah 17:13).

Here in like manner Jehovah, that is, the Lord, calls Himself "the fountain of living waters" from the Divine truth, which is from Him; "to be written on the earth" signifies to be damned (See above, n. 222).

[10] In David:

They shall be filled with the fatness of Thy house; and Thou makest them drink of the brook of Thy delights; for with Thee is the fountain of life, in Thy light shall we see light (Psalms 36:8, 9).

"Fatness" signifies the good of love, and "the brook of delights" truth from that good; "to make to drink" means to teach; "with Thee is the fountain of life" signifies that with the Lord and from Him is Divine truth; because that is what is signified by "the fountain of life" it is added, "in Thy light shall we see light," for "the light of the Lord" means Divine truth.

[11] In Zechariah:

In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for impurity. And in that day I will cut off the names of the idols out of the land; and I will cause the prophets and the unclean spirit to pass out of the land (Zechariah 13:1, 2).

This also treats of the Lord's coming. That those who are in the Lord's kingdom will then understand the Word, that is, the Divine truth therein, is signified by "In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem," "a fountain" signifying the Word, "the house of David and the inhabitants of Jerusalem" the Lord's spiritual kingdom. The Lord's spiritual kingdom is with those in the heavens and on the earth who are in Divine truths; "for sin and for impurity" signifies the removal of evils and falsities by means of truths from the Word. Because the Word or the Divine truth therein is meant by a "fountain" it is said, "In that day I will cut off the names of the idols out of the land, and I will cause the prophets and the unclean spirit to pass out of the land;" "idols" signifying a false religion, "prophets" false doctrine, and "the unclean spirit" evils flowing from the falsities of doctrine; for when a man lives according to the falsities of religion and doctrine he becomes an unclean spirit.

[12] That Divine truth from the Lord is meant by a "fountain" the Lord Himself teaches in plain words in John:

When the Lord sat by Jacob's fountain in the field of Samaria, He said to the woman of Samaria, Everyone that drinketh of this water shall thirst again; but whosoever shall drink of the water that I shall give him shall not thirst forever; but the water that I shall give him shall become in him a fountain of water springing up unto everlasting life (John 4:5-20).

It is clear that the "water" that the Lord gives does not mean water, but Divine truth; for it is said that in drinking of the water the woman of Samaria came to draw, one thirsts again, but not of the water that the Lord gives. That "that water shall become in him a fountain of water springing up unto everlasting life" means that in that truth is life. That there is life in truths when the Lord gives them may be seen in this article above. The Lord said these things to the woman of Samaria, when He sat by Jacob's fountain, because by the "Samaritans" the Lord meant the Gentiles that were to receive Divine truths from Him; and by the "woman of Samaria" a church constituted of such; and by "Jacob's fountain" Divine truth from Himself, that is, the Word.

[13] In Moses:

Thus Israel dwelt securely alone by the fountain of Jacob (Deuteronomy 33:28).

This is in the prophecy of Moses respecting the sons of Israel, in the conclusion of that prophecy. Because "Israel" here signifies the church that is in Divine truths from the Word, therefore it is said "by the fountain of Jacob," which means the Word; so, too, the Lord in relation to the Word, for He is the Word because He is Divine truth, as He Himself teaches in John (John 1:1-3, 14). This is said at the end of that prophecy, because in that prophecy the Word is treated of. "Fountain" has a similar meaning in the prophecy of Israel the father respecting Joseph:

The son of a fruitful one is Joseph, the son of a fruitful one by the fountain (Genesis 49:22).

"Fountain" here means the fountain of Jacob, for the field that contained that fountain was given to Joseph by his father (John 4:5, 6). What is signified by "Joseph the son of a fruitful one, the son of a fruitful one by the fountain," may be seen above n. 448. A "fountain" also means the Word, and "fountains" mean Divine truths from the Word, in David:

Bless ye God in the congregations, the Lord from the fountain of Israel (Psalms 68:26).

In Revelation:

I will give unto him that is athirst of the fountain of the water of life freely (Revelation 21:6).

In Isaiah:

Then with gladness shall ye draw waters out of the fountains of salvation (Isaiah 12:3).

In David:

All my fountains are in Thee, Jehovah (Psalms 87:7).

[14] As most things in the Word have also a contrary sense, so have "fountain" and "fountains," and in that sense they signify the doctrine of falsities, and falsities of doctrine. Thus in Jeremiah:

I will dry up her sea and make her fountain dry (Jeremiah 51:36).

This is said of Babylon; and her "sea" signifies falsities in one complex, and "fountain" the doctrine of falsity.

[15] In Hosea:

An east wind shall come, the wind of Jehovah, coming up from the wilderness; and his fountain shall become dry, and his spring shall be dried up (Hosea 13:15).

This is said of Ephraim, and by him is here meant a perverted understanding of the Word which confirms falsities by means of the Word; its destruction is signified by "his fountain shall become dry, and his spring shall be dried up by the east wind, the wind of Jehovah from the wilderness;" "his fountain" meaning the doctrine of falsity thence, "spring" its falsity, and "the east wind from the wilderness" its destruction by fallacies that are from external sensual things; for external sensual things, when they are not illustrated from things internal, destroy man's understanding, because all fallacies are from that source.

[16] In David:

Thou hast broken up the sea by Thy strength; Thou hast broken the heads of the whales in the waters. Thou hast crushed in the heads of leviathan, and hast given him to be food to the people, for the Ziim. Thou didst cleave fountains and brooks; Thou hast dried up the rivers of strength (Psalms 74:13-15).

Here, too, "fountains" and "brooks" signify false doctrine, which is from self-intelligence; "the rivers of strength" are confirmed principles of falsity therefrom; "the whales" and "leviathan" signify knowledges [scientifica] belonging to the sensual and natural man, from which is all falsity when the spiritual man is closed over them. The sensual and natural man are the seat of what is man's own [proprium], therefore conclusions drawn from those alone are conclusions from one's own [proprium] or from self-intelligence; for the Divine flows in through the spiritual man into the natural, and not into the natural when the spiritual is closed over it, but the spiritual man is opened by means of truths and a life according to them. The "people, the Ziim to whom leviathan is to be given for food," signify those who are in infernal falsities.

Фусноте:

3969. 'And she said, God has taken away my reproach. And she called his name Joseph, saying, May Jehovah add to me another son' in the highest sense means the Lord as regards the Divine Spiritual, in the internal sense the spiritual kingdom or the good of faith, and in the external sense salvation, also fruitfulness and multiplication. This is clear from the representation of 'Joseph' in the Word, dealt with below, also from the meaning of 'God has taken away my reproach', as well as 'May Jehovah add to me another son', for the name Joseph was derived from the verbs 'to gather up' and 'to add'. 'God has taken away my reproach' means that Rachel was now no longer barren, and so no longer 'dead', as she spoke of herself to Jacob in verse 1 above; see 3908. For 'Rachel' represents the affection for interior truth, that is, the interior man as regards truth, 3758, 3782, 3793, 3819. The interior man is so to speak dead as regards truth and good if the exterior or natural man does not correspond to it as regards goods and truths, see 3493, 3620, 3623. They must be so joined each to the other that they are not two but together form one man.

[2] But the two cannot become joined together until the natural or external man has been prepared, that is, until it has received and acknowledged the general truths which have been meant by Jacob's ten sons by Leah and the servant-girls, and until the good of the natural man has been joined to the truths in that man, which joining together was meant by Jacob's last son by Leah, namely Zebulun, who was so called from the expression 'dwelling together', 3960, 3961. After this joining together has taken place the interior man and the exterior man enter into the heavenly marriage spoken of in 3952. The reason they do not enter it until then is a very deep arcanum, for it is the good of the interior man which in that case joins itself to the good of the exterior man, and through that exterior good to the truth in the exterior man. At the same time the good of the interior man joins itself through the affection for truth in that interior man to the good of the exterior man and also to the truth there, and so joins itself directly and indirectly. concerning this direct and indirect linking together, see 3314, 3573, 3616. Since the interior man is only then joined to the exterior, and until this joining together has taken place the interior man is seemingly non-existent and so seemingly dead, as stated above, the phrase 'God has taken away my reproach' is therefore used. This then is what is meant by 'the reproach' which God is said to have 'gathered up', that is, to have taken away, meaning to have released her from it.

[3] But the words which follow - 'May Jehovah add to me another son', from which Joseph received his name - mean a second arcanum, which is this: 'Joseph' represents the Lord's spiritual kingdom and so the spiritual man, for that kingdom exists within every spiritual man. There are two things which constitute the spiritual man - charity and faith, or what amounts to the same, good and truth. Charity from which faith, or good from which truth springs, is the thing that Joseph represents. And faith which has charity within it, or truth which has good within it, is the thing that the second son means - that Benjamin represents, dealt with at Genesis 35:16-18. So Joseph means the celestial-spiritual man, and Benjamin the spiritual-celestial. The nature of the difference between them may be seen from what has been said fairly often already about good from which truth springs and truth that has good within it. This then is what is meant by Rachel's second utterance 'May Jehovah add to me another son'. But these arcana cannot be seen except by those who are governed by charity from which faith springs, for interiorly those people are dwelling in the light of heaven, which light also includes intelligence within it. But those arcana cannot be seen by those who are dwelling solely in the light of the world, for that light does not include intelligence except insofar as it holds the light of heaven within itself. To angels who dwell in the light of heaven these arcana belong among the most ordinary things they know.

[4] From these considerations one may now see that the words 'God has taken away my reproach' and 'May Jehovah add to me another son' in the highest sense mean the Lord as regards the Divine Spiritual, and in the internal sense the Lord's spiritual kingdom or the good of faith, for such good is the spiritual as this exists in that kingdom. But the reason why those words in the external sense mean salvation, also fruitfulness and multiplication, is that these come as the product of that good, 3971. But what the Lord's spiritual kingdom is may become clear from what has been stated and shown many times already about that kingdom, that is to say, it consists of those who are governed by charity and from charity by faith. This kingdom is distinct and separate from the Lord's celestial kingdom, for the celestial kingdom consists of those who are governed by love to the Lord and from that love by charity. The latter constitute the third or inmost heaven, whereas the spiritual constitute the second or interior heaven.

[5] The reason why the name God is used first, in 'God has taken away my reproach', then Jehovah, in 'May Jehovah add to me another son', is that God has regard to the ascent from truth up to good but Jehovah to the descent from good down to truth. The spiritual man is governed by the good of faith, that is, by the good from which truth springs; but prior to his becoming spiritual he is governed by the truth of faith, that is, by truth that has good within it. For the name God is used when truth is the subject, but Jehovah when good is the subject, 2586, 2769, 2807, 2822, 3921.

[6] The fact that 'Joseph' represents the Lord's spiritual kingdom, or the spiritual man, and so represents the good of faith, becomes clear also from those places in the Word where his name is mentioned, as in the prophecy of Jacob, who by then was Israel,

The son of a fruitful one is Joseph, the son of a fruitful one beside a spring; O daughters, he trails over the wall; and the archers will exasperate him and shoot at him and hate him. And he will sit in the strength of his bow, and the arms of his hands will be made strong by the hands of the Mighty One of Jacob; from there is the Shepherd, the Stone of Israel. By the God of your father, and he will assist you; and with Shaddai, and he will bless you with the blessings of heaven from above, with the blessings of the deep lying beneath, with the blessings of the breasts and of the womb. The blessings of your father will prevail over the blessings of my ancestors, even to the desire of the everlasting hills. They will be upon the head of Joseph and upon the crown of the head of the Nazirite among his brothers. Genesis 49:22-26.

These prophetic utterances in the highest sense contain a description of the Lord's Divine Spiritual, in the internal sense a description of His spiritual kingdom. What each detail entails will in the Lord's Divine mercy be discussed in the explanation of that chapter.

[7] Similarly in the prophecy of Moses,

For Joseph he said, Blessed by Jehovah is his land, of the precious things of heaven, of the dew, of the deep also lying beneath, and of the precious things of the fruits of the sun, and of the precious things of the produce of the months, and of the precious things of the mountains of the east, and of the precious things of the everlasting hills, and of the precious things of the earth and of its fullness; and the good pleasure of Him dwelling in the bramble bush. They will come upon the head of Joseph and upon the crown of the head of the Nazirite among his brothers. Deuteronomy 33:13-17.

[8] Because 'Israel' represents the Lord's spiritual Church, 3305, 3654,

Jacob, who by then was Israel, said to Joseph,

Your two sons who were born to you in the land of Egypt, before I came to you in Egypt, will be mine. Ephraim and Manasseh will be as Reuben and Simeon. May the angel who has redeemed me from every evil bless the boys, that in them my name may be called, and the name of my fathers Abraham and Isaac; and may they increase into a multitude in the midst of the earth. Genesis 48:5, 16.

There are two things which constitute the spiritual Church - the understanding and the will, the understanding being represented by 'Ephraim' and the will by 'Manasseh'. From this one can see why Joseph's two sons were adopted by Jacob, by then Israel, and acknowledged as his own. Ephraim is also mentioned often in the Word, especially the prophetical part, in which places that name means the ability which the spiritual Church possesses to understand what is true and what is good.

[9] In Ezekiel,

Jehovah said, Son of man, take a stick and write on it, For Judah and for the children of Israel, his companions. And take another stick and write on it, For Joseph - the stick of Ephraim and of the whole house of Israel, his companions and join them together, one to the other into one stick for you, that both may be one in your ¹ hand. Thus said the Lord Jehovih, I, behold, I am taking the stick of Joseph which is in the hand of Ephraim and of the tribes of Israel his companions, and I will add them to the stick of Judah, and make them into one stick, and they will be one in My hand. And I will make them into one nation in the land, on the mountains of Israel; and one king will be king to them all, and they will no longer be two nations, nor will they ever be divided into two nations again. Ezekiel 37:16-17, 19, 22.

This refers to the Lord's kingdom, to the celestial and to the spiritual - 'Judah' being the celestial kingdom, 3654, 3881, 3921 (end), and 'Joseph' the spiritual. It is also said that those kingdoms will not be two but one - they were actually made one by the Lord's Coming into the world.

[10] By the Lord's Coming the spiritual were saved, see 2661, 2716, 2833, 2834. It is those who are spiritual that the Lord is speaking about in John,

And other sheep I have which are not of this fold; I must bring them also, and they will hear My voice, and there will be one flock and one shepherd. John 10:16.

This is what is meant by 'the two sticks', the stick of Judah and the stick of Joseph, which will be joined into one, and will be one in the Lord's hand, like one nation, even as they are one in the Lord's kingdom. For celestial angels constitute the third heaven, which is the inmost heaven, but spiritual angels the second, which is the interior heaven, and in that kingdom they are one because one flows into the other, namely the celestial heaven into the spiritual. The spiritual kingdom is so to speak the groundwork on which the celestial is based, and in this way the two are made firm and stable. For the Divine celestial within the third or inmost heaven is love to the Lord, the celestial-spiritual in that heaven being charity. The latter, namely charity, is the chief thing in the second or interior heaven where spiritual angels are. This shows the nature of influx and also how things are made firm and stable by means of influx. 'Wood' means good, both the good which belongs to love to the Lord and the good which belongs to charity towards the neighbour, 2784, 2812, 3720. For this reason the command was given to write Judah and Joseph on the two sticks which were to be made one.

[11] In Zechariah,

I will make the house of Judah powerful, and I will save the house of Joseph, and I will restore them, ² for I have had compassion on them, and they will be as though I had not forsaken them, for I am Jehovah their God and I will answer them. Zechariah 10:6.

This too refers to the two kingdoms, the celestial and the spiritual, 'Judah' being the celestial kingdom and 'Joseph' the spiritual. Also referred to is the salvation of the spiritual.

[12] In Amos,

Thus said Jehovah to the house of Israel, Seek Me and you will live. Seek Jehovah and you will live, lest like fire He invades the house of Joseph and it devours and there is nobody quenching it. Hate evil, and desire good, and establish judgement in the gate; it may be that Jehovah God Zebaoth will have compassion on the remnant of Joseph. Amos 5:4, 6, 15.

Here also those who are spiritual are meant by 'Joseph'. 'The house of Israel' means the spiritual Church, 3305, 3654, 'Joseph' the good of that Church. Hence the statement 'Jehovah said to the house of Israel, Seek Me and you will live, lest like fire He invades the house of Joseph'.

[13] In David,

Give ear, O Shepherd of Israel, leading Joseph like a flock. You who are seated on the cherubim, shine forth before Ephraim and Benjamin and Manasseh. Stir up Your might and come to save us. Psalms 80:1-2.

Here similarly 'Joseph' means the spiritual man, 'Ephraim, Benjamin, and Manasseh' being three essentials of that Church.

[14] In the same author,

Raise a song, and sound the timbrel, the sweet harp with the lyre; blow the trumpet at the new moon, at the festival, on our feast day. For it is a statute for Israel, a judgement to the God of Jacob. [As] a testimony for Joseph He appointed it, when He went out against the land of Egypt. I heard a language that I did not know. Psalms 81:2-5.

From each individual word or term used here it is evident that 'Joseph' means the spiritual Church or spiritual man. For there are in the Word terms which present spiritual realities and terms which present celestial ones, and these terms occur consistently throughout the Word. In this quotation terms that present spiritual realities are used - 'a song', 'the timbrel', 'the harp with the lyre', and 'blowing the trumpet at the new moon, at the festival, on a feast day'. From this also it is evident that the subject is the spiritual Church meant by 'Joseph'.

[15] In Ezekiel,

Thus said the Lord Jehovih, This is the boundary by which you will inherit the land according to the twelve tribes of Israel, the portions for Joseph. Ezekiel 47:13.

This refers to the Lord's spiritual kingdom, and therefore the phrase 'the portions for Joseph' is used. The Lord's Divine spiritual is that which is also called His kingship, for the Lord's kingship is Divine Truth, but His priesthood Divine Good, 2015, 3009, 3670. The Lord's kingship itself is that which 'Joseph' represents, in that he was made king in the land of Egypt. That representation will in the Lord's Divine mercy be dealt with when that chapter is reached.

[16] As regards the Lord's Divine spiritual, or Divine Truth, which is represented in the highest sense by 'Joseph', it does not exist within the Lord but flows from the Lord; for the Lord is nothing else than Divine Good. But Divine Truth proceeds from Divine Good. To use a comparison, it is like the sun and the light of the sun. Light does not exist within the sun but proceeds from the sun. Or it is like fire. Light does not exist in fire but proceeds from it. And in the Word Divine Good itself is compared to the sun and also to fire, and is actually called sun and fire. The Lord's celestial kingdom receives its life from the good which proceeds from the Lord, but the spiritual kingdom receives its life from the truth derived from that good. For this reason in the next life the Lord is seen as the Sun by those who are celestial, but as the Moon by those who are spiritual, see 1053, 1521, 1529-1531, 3636, 3643. For both warmth and light proceed from the sun. Its warmth is comparable to the good of love, which is also called celestial and spiritual warmth, its light to the truth flowing from it, which is also referred to as spiritual light, see 3636, 3643. But the celestial warmth and the spiritual light which proceed from the Lord as the Sun in the next life, include within them the good of love and the truth of faith, and so include wisdom and intelligence, 1521-1523, 1542, 1619-1632, 2776, 3138, 3190, 3195, 3222, 3223, 3339, 3485, 3636, 3643, 3862. For things which proceed from the Lord are living.

[17] From this one may see what the Divine Spiritual is; in what the spiritual kingdom and the celestial kingdom have their origins; and also that the spiritual kingdom is the good of faith, which good is charity, flowing in from the Lord directly, and also indirectly through the celestial kingdom. In the Word the Divine Spiritual which proceeds from the Lord is called the Spirit of truth, and is holy truth. The Divine Spiritual does not belong to any spirit but is the Lord's, who imparts it through a spirit sent by Him, as becomes clear from the Lord's own words in John,

When He the Spirit of truth comes He will guide you into all the truth, for He will not speak on His own authority, but whatever He hears He will speak. He will also declare to you the things that are to come. He will glorify Me, for He will receive from what is Mine and declare it to you. John 16:13-14.

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