before the sight, but is also perceived by the spheres thence derived. The reason why this is the source and origin of beauty is, that the universal heaven is a Grand Man, and corresponds to all even the most minute things appertaining to man. He, therefore, who is principled in the good of love and thence in the truth of faith, is in the form of heaven, consequently in the beauty in which heaven is, where the Divine of the Lord is all in all. Hence also it is, that those who are in hell, since they are contrary to good and truth, are in horrible deformity, and in the light of heaven they appear not as men but as monsters."—A. C. n. 5199.
"The understanding of man is nothing else but the will unfolded and formed, so that its quality may appear visibly. Hence it is evident whence beauty is, viz., of the interior man, that it is from the good of the will by the truth of faith. The truth of faith itself presents beauty in the external form, but the good of the will sets it in and forms it. Hence it is that the angels of heaven are of ineffable beauty, for they are as it were loves and charities in form; wherefore when they appear in their beauty, they affect the inmost principles. With them the good of love from the Lord shines forth through the truth of faith, and as it penetrates it affects."—Ibid. n. 4985; also n. 3212.
"When the angels present themselves visible, all their interior affections appear clearly from the face, and thence shine forth, so that the face is their external form and representative image. To have any other face than that of their respective affections, is not allowed to any in heaven. They who feign any other face, are cast out from the society. Hence it is manifest that the face corresponds to all the interiors in general, both to the affections and the thoughts thereof, or to those things which are of the will and understanding with man. Hence also in the Word by face and faces are signified the affections."—Ibid. n. 4796.
