The Word has a Soul

From Arcana Coelestia ~ Emanuel Swedenborg

In heaven nothing at all is known about the names, countries, nations, and the like; the angels have no idea of such things, but of the actual things signified by them. The Word of the Lord is living by virtue of the internal sense. This is as the soul, of which the external sense is as the body. And just as with man when his body dies the soul lives, and when the soul lives he no longer knows the things that pertain to the body, so when he comes among angels he does not know what the Word is in the sense of the letter, but only what it is in its soul. Such was the man of the Most Ancient Church; who, if he were living and read the Word at the present day, would not cleave at all to the sense of the letter; but would be as if he did not see it, but only the internal sense abstractly from the letter; and indeed as if the letter had no existence. Thus he would be in the life or soul of the Word. It is the same everywhere in the Word, even in its historical parts, which were just such as are narrated, and yet there is not so much as one little word therein that does not, in the internal sense, enfold within it deep secrets which never appear to those who hold the mind in the historical connection.

(Arcana Coelestia 1143)

There is a Correspondence of Actual Things, and thence of Ideas, Natural and Spiritual

From Arcana Coelestia ~ Emanuel Swedenborg

And Rebekah had a brother, and his name was Laban: and Laban ran out of the doors unto the man, unto the fountain.  Gen 24:29

That this signifies its desire, that is, the desire of the affection of good, toward the truth which was to be initiated into truth Divine, is evident from the signification of running," as manifesting the inclination or desire; from the representation of Laban, as being the affection of good; from the signification of "the man," as being truth; and from the signification of a "fountain," as also being truth, here truth Divine.

From these and from the other things here treated of, we can see what is the quality of the internal sense, and what arcana there are in it. Who could know, except from an interior searching of the Word, and at the same time from revelation, that these words, "Laban ran out of doors unto the man, unto the fountain," signify the desire of the affection of good toward the truth that was to be initiated into truth Divine? And yet this is what the angels perceive when these words are read by man; for such are the correspondences between a man's ideas and an angel's that while the man takes these words according to the sense of the letter, and has the idea of Laban as running out of doors to the man unto the fountain, the angel perceives the desire of the affection of good toward the truth which was to be initiated into truth Divine. For the angels have no idea of Laban, nor of running, nor of a fountain, but they have spiritual ideas corresponding to these. ...

As regards the actual thing itself, namely, that truth was to be initiated into truth Divine, the case is this: The first truth in the natural man was not truth Divine, but was truth that appeared as if Divine; for in its first infancy no truth is truth, but is apparent truth; but in process of time it puts off the appearance, and puts on the essence of truth. In order that this may be comprehended, it may be illustrated by examples, but for the present merely by the following:
     It is a truth Divine that the Lord is never angry, never punishes anyone, still less does evil to anyone, and that from the Lord there never comes anything but good; nevertheless in its first infancy this truth takes the form that the Lord is angry when anyone sins, and that therefore the Lord punishes; nay, with some that evil is from the Lord; but as a man advances from childhood, and grows up and matures in judgment, he puts off that which was as truth to him from its appearing to be so, and gradually puts on the real truth, namely that the Lord is never angry, that He does not punish, that still less does He do what is evil; and thus by the former truth he is initiated into this. For that which first enters is the general truth, which in itself is obscure, and in which scarcely anything appears until it has been enlightened by particulars, and these by singulars; and when it has been enlightened the interior things are clear. Thus fallacies and appearances, which in time of ignorance are truths, are dissipated and shaken off.

(Arcana Coelestia 3131)

Man's Two Rationals - One Before Regeneration, the Other After Regeneration

From Arcana Coelestia ~ Emanuel Swedenborg

With every man who is being regenerated there are two rationals - one before regeneration, the other after regeneration.

The first, which is before regeneration, is procured through the experience of the senses, by reflections upon things of civic life and of moral life, and by means of the sciences and the reasonings derived from them and by means of them, also by means of the knowledges of spiritual things from the doctrine of faith or from the Word. But these go no further at that time than a little above the ideas of the corporeal memory, which comparatively are quite material. Whatever therefore it then thinks is from such things; or, in order that what it thinks may be comprehended at the same time by interior or intellectual sight, the semblances of such things are presented by comparison, or analogically. Of this kind is the first rational, or that which is before regeneration.

But the rational after regeneration is formed by the Lord through the affections of spiritual truth and good, which affections are implanted by the Lord in a wonderful manner in the truths of the former rational; and those things in it which are in agreement and which favor are thus vivified; but the rest are separated from it as of no use; until at length spiritual goods and truths are collected together as it were into bundles, the incongruous things which cannot be vivified being rejected to the circumference, and this by successive steps, as spiritual goods and truths grow, together with the life of the affections of them. From this it appears what the second rational is.

How the case is with these things may be illustrated by comparison with the fruit of trees. The first rational, in the beginning, is like unripe fruit, which gradually matures till it forms seeds within itself, and when it is of such age as to begin to separate itself from the tree, its state is then full ... But the second rational, with which one is gifted by the Lord when he is being regenerated, is like the same fruit in good ground, in which those things which are round about the seeds decay, and the seeds push forth from their inmost parts, and send out a root, and then a shoot above the ground, which grows into a new tree, and unfolds itself at length even into new fruits, and then into gardens and paradises, according to the affections of good and truth which it receives (see Matt. 13:31-32; John 12:24).

But as examples aid conviction, take as an example that which is man's own before regeneration, and that which is his own after it. From the first rational, which he has procured to himself by the means described above, the man believes that he thinks truth and does good from himself, and thus from what is his own. This first rational cannot apprehend otherwise, even if it has been instructed that all the good of love and all the truth of faith are from the Lord. But when man is being regenerated, which takes place in adult age, then from the other rational with which he is gifted by the Lord he begins to think that the good and truth are not from himself, or from what is his own, but from the Lord (but that nevertheless he does good and thinks truth as from himself, may be seen above, AC 1937, 1947). The more he is then confirmed in this, the more is he led into the light of truth respecting these things, till at last he believes that all good and all truth are from the Lord. The Own that belongs to the former rational is then successively separated, and the man is gifted by the Lord with a heavenly Own, which becomes that of his new rational.

Take another example. The first rational, in the beginning, knows no other love than that of self and the world; and although it hears that heavenly love is altogether of another character, it nevertheless does not comprehend it. But then, when the man does any good, he perceives no other delight from it than that he may seem to himself to merit the favor of another, or may hear himself called a Christian, or may obtain from it the joy of eternal life. The second rational, however, with which he is gifted by the Lord through regeneration, begins to feel some delight in good and truth itself, and to be affected by this, not for the sake of anything of his own, but for the sake of the good and truth; and when he is led by this delight, he disclaims merit, till at length he rejects it as an enormity. This delight grows with him step by step, and becomes blessed; and in the other life it becomes happiness, and is itself his heaven. Hence it is now evident how it is with each rational in the man who is being regenerated.

But be it known that although a man is being regenerated, still each and all things of the first rational remain with him, and are merely separated from the second rational, and this in a most wonderful manner by the Lord. But the Lord wholly banished His first rational, so that nothing of it remained; for what is merely human cannot be together with the Divine. Hence He was no longer the son of Mary, but was Jehovah as to each essence.

(Arcana Coelestia 2657:2-6)