554. And their faces as men's faces, signifies that they seem to themselves to be spiritual affections of truth. This is evident from the signification of "faces," as being the interiors of the mind and affection (of which above, n. 412; and from the signification of "man," as being the spiritual affection of truth, and thus intelligence and wisdom (of which above, n. 280; and as the face is a type of man's interiors, "faces" have the same signification as the men themselves, namely, the affections of truth, but here that they seem to themselves to be affections of truth, and thus intelligent and wise, because it is said of the locusts that their faces appeared "as men's faces."

[2] The locusts appeared with such a face because of the strong persuasiveness in which sensual men are who are in falsities from evil, and who are signified by "locusts;" the persuasiveness itself presents such an appearance, but only before themselves and before such others as are also in falsities from evil, but not before the angels of heaven; and for the reason that angels are in the light of heaven, and whatever they see they see from that light, and the light of heaven, being Divine truth, dissipates everything fantastic that comes from persuasiveness. Sensual men appear thus to themselves because sensual men persuade themselves that they are more in truths from good than others are, although they are in falsities from evil; for they are unable to look inwardly from heaven at anything, but only outwardly from the world; those who see from the world alone see only from a delusive light, from which they suppose themselves to be more intelligent and wiser than others, not knowing what intelligence and wisdom are, or what they are from. From this persuasive faith is their belief that they are in the spiritual affection of truth; this therefore is signified by "the faces of the locusts seemed to be as men's faces."

[3] But this must be illustrated by experience in the spiritual world. All who are in the heavens are men in respect both to the face and to the rest of the body, for they are in the spiritual affection of truth, and the spiritual affection of truth is itself a man in form, because that affection is from the Lord, who alone is Man, and because from Him the universal heaven conspires to the human form; consequently angels are forms of their affections, and these also are apparent in their faces. (But these things are fully explained in the work on Heaven and Hell 59-102.) But those who are in hell, where all are external and sensual, because they are in falsities from evil, while they also appear to themselves in respect to the face to be men, so appear only amongst their own; but when they are looked at in the light of heaven they appear like monsters of direful face, and sometimes in place of the face only something hairy, or with a horrible grate-like set of teeth, and sometimes lurid like something dead, in which there is nothing living and human; for such are the forms of hatred, revenge, and cruelty, wherein is spiritual death, because they are in opposition to the life that is from the Lord. That among themselves they appear with a face like men is from fantasy and consequent persuasion. (But respecting these appearances see also in the work on Heaven and Hell 553.)

9079. 'Whether it strikes a son with its horn or strikes a daughter with its horn' means an assault made by an affection for evil on truths and forms of the good of faith that are derived from interior things. This is clear from the meaning of 'striking with the horn' as injuring, as above in 9065, thus an assault; and from the meaning of 'a son' as the truth of faith, and of 'a daughter' as the good of faith, dealt with in 489-491, 533, 1147, 2362, 2623. The reason why they are truths and forms of the good of faith which are derived from interior things is that interior things are like parents, from which forms of good and truths are born like sons and daughters. For the forms of good and the truths with a person who has been regenerated are interrelated like different generations. Some come in the parent's place, some in that of the children, some in that of the sons-in-law and daughters-in-law, some in that of the grandsons and granddaughters, and so on. They are interrelated therefore through blood relationships and relationships by marriage; and there are families of them with many lines of descent.

[2] The communities of heaven are arranged in this kind of order; so too are the truths and forms of good with a person who is being regenerated, which also is why he becomes a heaven in miniature. Furthermore, and this is an arcanum, the forms of good and the truths with a person love one another, and in accordance with that love they acknowledge one another, and accordingly exist in association with one another. This has its origin among angelic communities, in which angels love one another, acknowledge one another, and live in association with one another, depending on how similar and close together their forms of good are. And what is amazing, when people governed by a similar good come together, even if they have never seen one another before, it is as though they have seen one another since early childhood. It is from this origin that the forms of good and the truths present with a person link themselves to one another according to the form heaven takes, producing a likeness of heaven in him. But the Lord is the source of all this, both in heaven and in an angelic person, that is, in a person who is being regenerated and becoming an angel.