1. Dat het Woord van het Oude Testament verborgenheden van de hemel bevat, en dat zowel het geheel als elke bijzonderheid daarvan op de Heer betrekking heeft, op Zijn hemel, op de Kerk, op het geloof en de dingen van het geloof, kan geen sterveling uit de letter opmaken. Uit de letter of uit de letterlijke zin ziet niemand iets anders, dan dat het in het algemeen gaat over de uiterlijke dingen van de Joodse Kerk, terwijl er overal een innerlijke zin is, dat nergens in het uiterlijke aan het licht komt, behalve dan het zeer weinige dat de Heer onthuld heeft en aan de apostelen heeft ontvouwd; zo bijvoorbeeld, dat de offeranden de Heer betekenen, het land Kanaän en Jeruzalem en ook het Paradijs, de hemel betekenen, waarom dan ook van het hemelse Kanaän en Jeruzalem gesproken wordt.

399. One can see how great the delight of heaven must be from the fact that it is the delight of everyone in heaven to share his delights and blessings with others; and as such is the character of all that are in the heavens it is clear how immeasurable is the delight of heaven. It has been shown above (268), that in the heavens there is a sharing of all with each and of each with all. Such sharing goes forth from the two loves of heaven, which are, as has been said, love to the Lord and love towards the neighbor; and to share their delights is the very nature of these loves. Love to the Lord is such because the Lord's love is a love of sharing everything it has with all, since it wills the happiness of all. There is a like love in everyone of those who love the Lord, because the Lord is in them; and from this comes the mutual sharing of the delights of angels with one another. Love towards the neighbor is of such a nature, as will be seen in what follows. All this shows that it is the nature of these loves to share their delights. It is otherwise with the loves of self and of the world. The love of self takes away from others and robs others of all delight, and directs it to itself, for it wishes well to itself alone; while the love of the world wishes to have as its own what belongs to the neighbor. Therefore these loves are destructive of the delights of others; or if there is any disposition to share, it is for the sake of themselves and not for the sake of others. Thus in respect to others it is the nature of those loves not to share but to take away, except so far as the delights of others have some relation to self. That the loves of self and of the world, when they rule, are such I have often been permitted to perceive by living experience. Whenever the spirits that were in these loves during their life as men in the world drew near, my delight receded and vanished; and I was told that at the mere approach of such to any heavenly society the delight of those in the society diminished just in the degree of their proximity; and what is wonderful, the evil spirits are then in their delight. All this indicates the state of the spirit of such a man while he is in the body, since it is the same as it is after it is separated from the body, namely, that it longs for or lusts after the delights or goods of another, and finds delight so far as it secures them. All this makes clear that the loves of self and of the world tend to destroy the joys of heaven, and are thus direct opposites of heavenly loves, which desire to share.