Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

Arcana Coelestia

As he passed over Penuel. That this signifies the state of truth in good, is evident from the signification of "Penuel," as being the state of truth in good. For Jabbok was the stream first passed over by Jacob when he entered into the land of Canaan, and by this is signified the first instilling of the affections of truth, see n. 4270, 4271. It is the Penuel that he now passes over, and therefore by it is signified a state of truth that is insinuated into good. The conjunction of good is also treated of, and good is not good unless there is truth in it; for good has its quality and also its form from truth, insomuch that good cannot be called good in any man unless there is truth in it; but truth receives its essence, and consequently its life, from good; and this being the case, and the subject treated of being the conjunction of goods, the state of truth in good is also treated of. [2] As regards the state of truth in good, this can indeed be described, but yet it cannot be apprehended, except by those who have celestial perception. Others cannot even have an idea of the conjunction of truth with good, because with them truth is in obscurity; for they call that truth which they have learned from doctrinal things, and that good which is done according to this truth; whereas they who have perception are in celestial light as to their understanding (that is, as to their intellectual sight), and they are affected with truths which are conjoined with good, as the eye or bodily sight is affected with flowers in gardens and meadows in the time of spring; and they who are in interior perception are affected with these truths as with a fragrance that is exhaled from them. Such is the angelic state, and therefore such angels perceive all the differences and all the varieties of the instilling and conjunction of truth in good, and thus endless things more than man; for man does not even know that there is any instilling and conjunction, and that a man becomes spiritual thereby. [3] A few words shall be added in order to convey some notion of this matter. There are two things which constitute the internal man-the understanding and the will. To the understanding pertain truths, and to the will goods; for what a man knows and understands to be so, he calls truth; and what he does from will, thus what he wills, he calls good. These two faculties should constitute a one. This may be illustrated by comparison with the sight of the eye, and with the pleasantness and delight that are experienced by means of this sight. When the eye sees objects, it experiences a pleasantness and delight from them in accordance with their forms, colors, and their consequent beauties both in general and in their parts; in a word, in accordance with the order or dispositions into series. This pleasantness and delight are not of the eye, but of the animus and its affection; and insofar as the man is affected with them, so far he sees them and retains them in memory, while the things that the eye sees from no affection, are passed over and are not implanted in the memory, thus are not conjoined with it. [4] From this it is evident that the objects of the external sight are implanted in accordance with the pleasantness and delight of the affections; and that they are in this pleasantness and delight; for when a similar pleasantness or delight recurs, such objects also recur; and in like manner when similar objects recur, such pleasantness and delight also recur, with variety according to the states. It is the same with the understanding, which is the internal sight - its objects are spiritual, and are called truths; the field of these objects is the memory; the pleasantness and delight of this sight is good; and thus good is that in which truths are inseminated and implanted. From this it may in some measure appear what the instilling of truth into good is, and what the conjunction of truth in good; also, what the good is which is here treated of, and in regard to which angels perceive things so innumerable, while man perceives scarcely anything.

And he halted upon his thigh. That this signifies that truths were not yet disposed into such an order that all together with good might enter into celestial spiritual good; is evident from the signification of "halting," as being to be in good in which there are not yet genuine truths, but general ones into which genuine truths can be insinuated, and such as do not disagree with genuine truths (of which hereafter). But in the supreme sense, in which the Lord is treated of, by "halting upon the thigh" is signified that truths had not yet been disposed into such an order that all together with good might enter into celestial spiritual good. (That the "thigh" is celestial spiritual good may be seen above, n. 4277, 4278.) [2] As regards the order in which truths must be when they enter into good (here celestial spiritual good), neither can this be set forth to the apprehension; for it must first be known what order is, and then what is the order of truths; also what celestial spiritual good is, and then how truths enter into it by means of good. Although these things should be described, they still would not be manifest except to those who are in heavenly perception, and by no means to those who are in natural perception alone. For they who are in heavenly perception are in the light of heaven from the Lord, in which light there is intelligence and wisdom. But they who are in natural light are not in any intelligence and wisdom, except insofar as the light of heaven flows into this light, and so disposes it that the things which are of heaven may appear as in a mirror, or in a certain representative image, in the things which are of natural light; for without the influx of the light of heaven, natural light presents nothing of spiritual truth to view. [3] This only can be said respecting the order in which truths must be in order that they may enter into good - that all truths, like goods, both as to generals and as to particulars, and even as to the veriest singulars, in heaven are disposed into such an order that the one regards the other in such a form as do the members, organs, and viscera of the human body, or their uses, have mutual regard to one another, in general, also in particular, and likewise in the veriest singulars, and thus effect that all are a one. It is from this order in which truths and goods are disposed that heaven itself is called the Grand Man. Its life itself is from the Lord, who from Himself disposes all things in general and in particular into such order; and hence heaven is a likeness and an image of the Lord; and therefore when truths are disposed into such an order as that in which heaven is, they are then in heavenly order and can enter into good. The truths and goods with every angel are in such an order; and the truths and goods with every man who is being regenerated are also being disposed, into such an order. In a word, the order of heaven is the disposal of the truths that are of faith in the goods that are of charity toward the neighbor, and the disposal of these goods in the good that is of love to the Lord. [4] That "to halt" denotes to be in good in which there are not yet genuine truths, but nevertheless general truths into which genuine truth can be insinuated, and such as do not disagree with genuine truths; and thus that the "lame" are those who are in good, but not in genuine good because of their ignorance of truth (that is, in such good as are the Gentiles who live in mutual charity), may be seen from those passages in the Word where the "lame" and the "halt" are mentioned in a good sense. As in Isaiah: The eyes of the blind shall be opened, and the ears of the deaf shall be opened; then shall the lame man leap as a hart, and the tongue of the dumb shall sing (Isa. 35:5-6). In Jeremiah: Behold, I bring them from the land of the north, and I will gather them from the sides of the earth, among them the blind and the lame one, the woman with child and her that travaileth with child together (Jer. 31:8). In Micah: In that day, saith Jehovah, I will gather her that halteth, and I will assemble her that is driven, and I will make her that halteth for remains, and her that was driven a numerous nation; and Jehovah shall reign over them in the mountain of Zion, from henceforth and to eternity (Micah 4:6-7). In Zephaniah: At that time I will save her that halteth, and assemble her that was driven, and I will make them a praise and a name (Zeph. 3:19). That in these passages by the "lame" and the "halt" are not meant the lame and the halt, may be seen by everyone, for it is said of them that they "shall leap," "shall be assembled," "shall be made for remains," and "shall be saved;" but it is evident that those are signified who are in good and not so much in truths, as is the case with well-disposed Gentiles, and also with those of a similar nature within the church. [5] Such are also meant by the "lame" of whom the Lord speaks in Luke: Jesus said, When thou makest a feast, call the poor, the maimed, the lame, and the blind; then thou shalt be blessed (Luke 14:13-14). And in the same: The master of the house said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the lame, and the blind (Luke 14:21). The Ancient Church distinguished into classes the neighbor or neighbors toward whom they were to perform the works of charity; and some they called "maimed," some "lame," some "blind," and some "deaf," meaning those who were spiritually so. Some also they called the "hungry," the "thirsty," "strangers," the "naked," the "sick," the "captives" (Matt. 25:33-36); and some "widows," "orphans," the "needy," the "poor," and the "miserable;" by whom they meant no other than those who were such as to truth and good, and who were to be suitably instructed, led on their way, and thus provided for as to their souls. But as at this day charity does not make the church, but faith, what is meant in the Word by these persons is altogether unknown; and yet it is manifest to everyone that it is not meant that the maimed, the lame, and the blind are to be called to a feast, and that it was not commanded by the master of the house that such should be brought in, but that those are meant who are spiritually such; also that in every thing spoken by the Lord there is what is Divine, consequently a celestial and spiritual sense. [6] Similar is the meaning of the Lord's words in Mark: If thy foot cause thee to stumble, cut it off; it is good for thee to enter into life lame, rather than having two feet to be cast into the gehenna of fire, into fire unquenchable (Mark 9:45; Matt. 18:8); by the "foot which must be cut off" if it caused stumbling, is meant the natural, which is constantly opposing itself to the spiritual - that it must be destroyed if it attempt to impair truths; and thus that on account of the disagreement and dissuasion of the natural man, it is better to be in simple good, although in the denial of truth. This is signified by "entering into life lame." (That the "foot" is the natural may be seen above, n. 2162, 3147, 3761, 3986, 4280.) [7] By the "lame" in the Word are also signified those who are in no good, and thence in no truth, as in Isaiah: Then shall the prey that multiplieth be divided, the lame shall plunder the prey (Isa. 33:23). In David: When I am halting they are glad and gather themselves together; the lame whom I knew not gather themselves together against me (Ps. 35:15). And because such are signified by the "lame," it was forbidden to sacrifice anything that was lame (Deut. 15:21, 22; Mal. 1:8, 13); and also that anyone of the seed of Aaron who was lame should discharge the office of the priesthood (Lev. 21:18). It is similar with the lame as with the blind, for the "blind" in a good sense signify those who are in ignorance of truth, and in the opposite sense those who are in falsities (n. 2383). [8] In the original language the "lame" is expressed by one word, and "he that halteth" by another, and by the "lame" in the proper sense are signified those who are in natural good into which spiritual truths cannot flow, on account of natural appearances and the fallacies of the senses; and in the opposite sense those who are in no natural good, but in evil, which altogether obstructs the influx of spiritual truth; whereas by "him that halteth," in the proper sense, are signified those who are in natural good into which general truths are admitted, but on account of their ignorance, not particular and singular truths; and in the opposite sense, those who are in evil and thus do not admit even general truths.

Therefore the sons of Israel eat not the nerve of that which was displaced, which is upon the hollow of the thigh. That this signifies that those truths were not appropriated in which were falsities, is evident from the signification of "eating," as being to be conjoined and appropriated (see n. 2187, 2343, 3168, 3513, 3596, 3832); and from the signification of a "nerve" as being truth; for truths in good are circumstanced as are nerves in the flesh, and moreover in the spiritual sense truths are nerves, and good is flesh (n. 3813). Similar things are also signified by sinews 4303-1 and flesh in Ezekiel: Thus said the Lord Jehovih unto these bones, I will put sinews upon you, and will bring up flesh upon you, and I will put breath in you; and I beheld, and lo, there were sinews upon them, and flesh came up (Ezek. 37:5-6, 8). Here the subject treated of is the new creation of man, that is, his regeneration. But when truths have been distorted, they then no longer become truths, but in proportion as they are distorted to what is opposite, they accede to falsities; and hence it is that by the "nerve of that which was displaced" is signified falsity. (That the hollow of the thigh is where there is the conjunction of conjugial love with natural good, consequently where there is influx of spiritual truth into natural good, may be seen above, n. 4277, 4280.) Hence it is evident that by "therefore the sons of Israel eat not the nerve of that which was displaced which is upon the hollow of the thigh," is signified that those truths were not appropriated in which were falsities. That these things are said of the sons of Israel because by "Israel" is signified the Divine celestial spiritual, may be seen above (n. 4286), and by "sons" truths (n. 489, 491, 2623); and thus the meaning is that the truths of the Divine celestial spiritual did not appropriate to themselves any falsities.

Even unto this day. That this signifies even forever, that falsities should not be adjoined, is evident from the signification of "even unto this day," as being, wherever used in the Word, what is perpetual and eternal (see n. 2838).

Because he touched in the hollow of Jacob's thigh the nerve of that which was displaced. That this signifies the reason, because there were falsities, is evident from the signification of "touching in the hollow of Jacob's thigh," as here being the reason, because there were falsities. That this is signified by "touching in the hollow of Jacob's thigh," may be seen from what has been said above (n. 4277, 4278, 4303).

That these same words which have been explained thus far, treat also of the posterity of Jacob, and that this sense is called the lower sense, and also the internal historical sense, see n. 4279, 4288. How these words are to be understood in this sense, shall now be explained.

That in the internal historical sense by "Jacob asked and said, Tell I pray thy name," are signified evil spirits, may be seen from many things in this sense, in which these words and those which follow are predicated of the posterity of Jacob; for the internal sense is determined by its application to the subject treated of. That not good spirits, but evil ones are signified by him who wrestled with Jacob, may be seen from the fact that by "wrestling" is signified temptation (n. 3927, 3928, 4274); and temptation is never caused by good spirits, but by evil, for temptation is the excitation of the evil and falsity that are in the man (n. 741, 751, 761, 1820, 4249, 4299). Good spirits and angels never excite evils and falsities, but defend man against them, and bend them to good; for good spirits are led by the Lord, and from the Lord nothing ever proceeds but holy good and holy truth. That the Lord tempts no one, is known from the doctrine received in the church, and may also be seen above (n. 1875, 2768). From this, and also from the fact that the posterity of Jacob gave way in every temptation, both in the wilderness and afterwards, it is evident that not good spirits, but evil, are signified by him who wrestled with Jacob. Moreover that nation, which is here signified by "Jacob," was not in any spiritual and heavenly love, but in bodily and worldly love (n. 4281, 4288-4290, 4293); and the presence of spirits with men is determined in accordance with their loves. Good spirits and angels are present with those who are in spiritual and heavenly love, and evil spirits with those who are solely in bodily and worldly love; and this so much that everyone may know the quality of the spirits with him by merely observing the quality of his loves, or what is the same, the quality of his ends; for everyone has for an end that which he loves. [2] The reason why the spirit called himself God was that Jacob believed this; like his posterity, who constantly believed that Jehovah was in their holy external, when yet Jehovah was present only representatively, as will be evident from what follows. They also believed that Jehovah led into temptations, that all evil was from Him, and that He was in anger and fury when they were punished. For this reason it was so expressed in the Word, in accordance with their belief, when yet Jehovah never leads into temptations, nor is there ever anything evil from Him, nor is He ever in anger, and still less in fury (see n. 223, 245, 592, 696, 1093, 1683, 1874, 1875, 2395, 3605, 3607, 3614). This is also the reason why he who wrestled with Jacob was not willing to reveal his name. That in the internal spiritual sense by him who wrestled with Jacob is meant the angelic heaven (n. 4295), is because the Lord, who in the supreme sense is there represented by Jacob, allowed angels also to tempt Him; and because the angels were at that time left to what is their own, as was shown in the number cited.

That in the internal historical sense, by "he said, Wherefore is this that thou dost ask after my name," is signified that they did not acknowledge that it was from evil spirits, is evident from what is said just above (n. 4307).

That in the internal historical sense, by "he blessed him there" is signified that it was so done, is evident from the signification here of "to bless," as being that they served as a representative of a church (see n. 4290); for which reason by "he blessed him there" is here signified that it was so done.

That in the internal historical sense by "Jacob called the name of the place Peniel" is signified the state in which they put on the representations, is evident from the signification of "calling a name," as being the quality (of which often before); from the signification of "place," as being state (n. 2625, 2837, 3356, 3387); and from the signification of "Peniel" as being in this sense to put on representations, for these are the subject treated of in what precedes and what follows. What "Peniel" signifies is explained by the words, "for I have seen God faces to faces, and my soul is delivered," by which is signified that the Lord was present representatively (of which in what soon follows), thus here that they put on representations. Names of places, like names of persons, as also the things themselves, do not signify the same in one sense as in another. Thus "Jacob" himself in the sense of the letter signifies Jacob himself; in the internal historical sense, his posterity (n. 4281); in the internal spiritual sense, the natural man in him who is regenerate; but in the supreme sense, "Jacob" signifies the Lord as to the Divine natural, as has been often shown. It is the same with all other names, and thus with Peniel.

That in the internal historical sense by for I have seen God faces to faces, and my soul is delivered, is signified that He was present representatively, is evident from the signification of "seeing God faces to faces," when these words are predicated of the state in which the posterity of Jacob were, as being that the Lord was present representatively; for to see God faces to faces in the external form and with the bodily sight, is not to see Him present (n. 4299). That He was not present as with those who are regenerate, and thereby are in spiritual love and faith, is manifest from what has been said of that nation (n. 4281, 4288, 4290, 4293) - that they were in external worship, and not at the same time in internal, or what is the same, in bodily and worldly, and not in spiritual and heavenly love. With such the Lord could never be present except representatively. [2] What it is to be present representatively, must be briefly told. A man who is in bodily and worldly love and not at the same time in spiritual and heavenly love, has none but evil spirits with him, even when he is in a holy external; for good spirits cannot possibly be present with such a person, because they at once perceive in what kind of love a man is. There is a sphere which is exhaled from his interiors, which spirits perceive as manifestly as a man perceives by his sense of smell offensive and foul vapors floating around him in the air. That nation which is here treated of, was in such a state as to good and truth, or as to love and faith. In order, however, that they might serve as the representative of a church, it was miraculously provided by the Lord that when they were in a holy external, and were at the same time surrounded by evil spirits, the holy in which they were might yet be uplifted into heaven; and this by good spirits and angels not within but without them, for within them there was nothing but emptiness or uncleanness. Communication was therefore given not with the man himself, but with the holy itself in which they were when they fulfilled the statutes and precepts given them, which were all representative of spiritual and heavenly things of the Lord's kingdom. This is signified by the Lord's being present with that nation representatively. But the Lord is present in a very different way with those within the church who are in spiritual love and thence in faith. With these there are good spirits and angels not only in their external worship, but also at the same time in their internal; and therefore with them there exists a communication of heaven with themselves; for the Lord flows into them through heaven through their internals into their externals. To these the holy of worship is profitable in the other life, but not to the former. [3] It is similar with priests and elders who preach holy things, and yet are in evil life and evil belief. With these there are not good, but evil spirits, even when they are in worship that appears holy in the external form. For it is the love of self and of the world, or a love for securing honors and acquiring gain and thereby fame, that fires them and presents an appearance of affection for what is holy, sometimes to such a degree that no simulation is perceived, nor is at the time believed by them to exist; when yet they are in the midst of evil spirits, who are then in a similar state, and who breathe upon them and into them. That evil spirits can be in such a state, and are so when they are in their externals, and are inflated with the love of self and of the world, has been given me to know by manifold experience, which of the Lord's Divine mercy will be described hereafter at the end of the chapters. Such preachers have no communication with heaven in themselves; and yet those have who hear and receive the words from their mouth, if they are in a pious and holy internal; for it matters not from whom the voice of good and truth flows forth, provided their life is not manifestly wicked; for this life causes a scandal. [4] That the nation descended from Jacob was of such a character (namely, that they were surrounded with evil spirits, and yet the Lord was present with them representatively), may be seen from many passages in the Word; for they were very far from worshiping Jehovah with the heart, and as soon as miracles were lacking, they immediately turned to other gods and became idolaters. This was a manifest proof that at heart they worshiped other gods and confessed Jehovah with the mouth only, and this merely for the reason that they might be the greatest and have preeminence over all the nations round about. That this people at heart worshiped an Egyptian idol, and only confessed Jehovah with the mouth on account of His miracles (with Aaron himself among them), is plainly evident from the golden calf which Aaron made for them, and this but a month after they had seen such great miracles on Mount Sinai, besides those which they had seen in Egypt (see Exod. 32). That Aaron also was of the same character is plainly stated at verses 2 to 5, and especially in verse 35. The same appears also from many other passages in Moses, in the book of the Judges, in the books of Samuel, and in the books of the Kings. [5] That they were only in external worship and not in any internal worship, is evident also from the fact that they were forbidden to come near to Mount Sinai when the Law was promulgated, and were told that if they touched the mountain, they should surely die (Exod. 19:11-13; 20:16, 19). The reason was that their internal was unclean. It is also said in Moses: That Jehovah dwelt with them in the midst of their uncleannesses (Lev. 16:16). The quality of that nation is evident also from the song of Moses (Deut. 32:15-43), and from many passages in the Prophets. From all this it may be known that with that nation there was not any church, but only a representative of a church, and that the Lord was present with them only representatively. [6] Compare also what has previously been stated in regard to them: That with the posterity of Jacob there was a representative of a church, but not a church (n. 4281, 4288); That the representative of a church was not instituted with them until after they had been altogether vastated as to a holy internal, and that they would otherwise have profaned holy things (n. 3398, 4289); That when they remained in their statutes they could represent, but not when they turned aside from them (n. 3881e); That on this account they were kept strictly in rituals, and that they were driven thereto by external means (n. 3147, 4281); That their worship was made external without internal in order that they might serve as a representative of a church (n. 4281); That for this reason also the interior things of the church were not disclosed to them (n. 301-303, 2520, 3398, 3479, 3769); That they were of such a nature that they could more than others be in a holy external without an internal (n. 4293); That for this reason they have been preserved to this day (n. 3479); And that their holy external does not affect them at all as to their souls (n. 3479).

That in the internal historical sense, by "the sun arose to him," is signified when they came into representations, is evident from the signification of the "sun arising" in this sense, in which the posterity of Jacob is treated of, as being when they came into representations. By the "arising of the dawn" is signified the state before they came into representatives (n. 4289). The sun is also said to "arise" with everyone who is becoming a church, thus also with everyone who is becoming representative of a church.

That in the internal historical sense by "as he passed over Penuel," is signified when they came into the land of Canaan, is evident from the fact that Penuel was the first station after Jacob had passed over the river Jabbok, and that all boundaries were significative according to distance and situation (n. 1585, 1866, 4116, 4240). Thus "Penuel," being the first boundary, signifies when they came into the land of Canaan.

That in the internal historical sense by "he halted upon his thigh" is signified that goods and truths were altogether destroyed with that posterity, is evident from the representation of Jacob, who here is "he," as being his posterity (see n. 4281); and from the signification of "halting upon the thigh" as denoting those who are in no good, and consequently in no truth (n. 4302). Here therefore by his "halting upon his thigh" is signified that goods and truths were altogether destroyed with that posterity. [2] The quality of that nation is also plainly evident from many things spoken by the Lord Himself in parables, which in their internal historical sense were said of that nation-as in the parable of the man that was a king, who took account with his servant in whom there was no mercy toward another (Matt. 18:23-35); in the parable of the householder who let out his vineyard to husbandmen, and went abroad, and the husbandmen seized the servants whom he sent, and beat one with rods, and killed another, and stoned another; and at last he sent his son, whom they cast out of the vineyard and killed; on hearing which parable the Scribes and Pharisees recognized it as spoken of themselves (Matt. 21:33-45; Mark 12:1-9; Luke 20:9-19); in the parable of the man who gave talents to his servants, and he who received the one talent went and hid it in the earth (Matt. 25:14-30; Luke 19:13-16); in the parable of those who came to him that was wounded by the robbers (Luke 10:30-37); in the parable of those who were invited to the great supper, and all excused themselves, of whom the Lord says, I say to you that none of those men who were bidden shall taste of my supper (Luke 14:16-24); in the parable of the rich man and Lazarus (Luke 16:19-31); in the parable of those who despise others in comparison with themselves (Luke 18:10-14); in the parable of the two sons, one of whom said, I will go into the vineyard, but went not; and Jesus said, "Verily I say unto you, that the publicans and harlots go into the kingdom of heaven before you" (Matt. 21:28-32). [3] The quality of that nation the Lord openly declared in Matthew 23:13-39, where He says: "Ye witness against yourselves, that ye are the sons of them that killed the prophets, and ye fill up the measure of your fathers" (Matt. 23:13-33). In Mark, "Jesus said unto them, Rightly did Esaias prophesy of you, This people honoreth Me with their lips, but their heart is far from Me; in vain do they worship Me, teaching for doctrines the precepts of men, forsaking the commandments of God" (Mark 7:6-13). In John: The Jews answered Jesus that they were the seed of Abraham; but Jesus said to them, "Ye are of your father the devil, and the desires of your father ye will to do; he was a murderer from the beginning, and stood not in the truth, because the truth is not in him; when he speaketh a lie, he speaketh of his own; because he is the speaker of a lie, and the father of it" (John 8:33, 44). Because they were such, they are also called an "evil and adulterous generation" (Matt. 12:39), and the "offspring of vipers" (Matt. 3:7; 23:33; Luke 3:7); "O offspring of vipers, how can ye, being evil, speak good things?" (Matt. 12:34). [4] That not even any natural good was left with that nation, is signified by the fig-tree spoken of in Matthew: Jesus seeing a fig-tree in the way, came to it, but found nothing thereon but leaves only; therefore He said unto it, Let no fruit grow on thee henceforth forever, and presently the fig-tree withered away (Matt. 21:19); that the fig-tree denotes natural good may be seen above (n. 217). [5] From these passages it may be seen that goods and truths were altogether destroyed with that nation. Goods and truths are said to be destroyed when there are none interiorly. The goods and truths which appear outwardly derive their being and their living from those which are internal; and therefore such as are the internal ones, such are the external, howsoever the latter may appear to the eyes of man. There are some whom I knew in their bodily life, and who then appeared as having zeal for the Lord, for the church, for their country and the common good, and for justice and equity; and yet in the other life these same are among the infernals, and (what astonished me) among the worst there. The reason was, that their interiors had been foul and profane, and that they had counterfeited that zeal for the sake of reputation, in order to acquire honors and also to gain wealth; thus for their own sakes, and not for the sake of what they professed with the mouth. When therefore these externals are put off, which takes place when men die, the internals are laid open and appear as they had been within, and which during life they had hidden from the world. This is what is meant by the goods and truths being altogether destroyed.

That in the internal historical sense by "therefore the sons of Israel eat not the nerve of that which was displaced which is upon the hollow of the thigh," is signified that the posterity ought to know this, may be seen from the fact that this was a memorial whereby they should remember that such was their quality, thus that thereby they ought to know this.

That in the internal historical sense by "even unto this day" is signified that they are such forever, is evident from the signification of "even unto this day," which where mentioned in the Word means forever (see n. 2838). That this posterity was such from the earliest times, may be seen from the sons of Jacob themselves-from Reuben, in that he "lay with Bilhah his father's concubine" (Gen. 35:22); from Simeon and Levi, who killed Hamor and Shechem, and all the men of their city; and that the rest of his sons came upon the pierced and plundered the city (Gen. 34:1-31). Therefore Jacob, then Israel, before he died, spoke of them thus: of Reuben, "Thou shalt not excel, because thou wentest up on thy father's bed; then didst thou make thyself unworthy; he went up on my couch" (Gen. 49:3, 4); and of Simeon and Levi, "Into their secret let not my soul come, with their assembly let not my glory be united; for in their anger they slew a man, and in their set purpose they houghed an ox. Cursed be their anger, for it was vehement, and their fury, for it was grievous; I will divide them among Jacob, and scatter them among Israel" (Gen. 49:5-7). [2] The quality of Judah may also be seen from the fact that he took a Canaanitess for his wife (Gen. 38:1, 2), which nevertheless was contrary to what had been commanded, as may be seen from Abraham's words to his servant, whom he sent to betroth Rebekah to his son Isaac (Gen. 24:3, 6); and from many other passages in the Word. A third part of that nation was from this stock, that is, from his son Shelah who was born of the Canaanitish mother (Gen. 38:11; 46:12; see Num. 26:20; 1 Chron. 4:21, 22). The same may be further seen from the wicked deed of these and the other sons of Jacob against Joseph (Gen. 37:18-36). The quality of their posterity in Egypt is manifest from what is related of them when they were in the wilderness, where they were so often rebellious; and afterwards in the land of Canaan, where they so frequently became idolaters. Lastly, their quality in the Lord's time has been shown just above (see n. 4314); and what they are at this day is known, namely, opposed to the Lord, to the things of the church, to charity toward the neighbor, and to one another. From all this it may be seen that this nation has ever been of this nature. Let no one therefore any longer entertain the opinion that there was any church among them, or more than a representative of a church, and still less that they were chosen in preference to others.

That in the internal historical sense, by "because he touched in the hollow of Jacob's thigh the nerve of that which was displaced," is signified because they had a heredity which could not be eradicated by regeneration, because they would not allow this, is evident from the signification of the "thigh," as being conjugial love, and consequently every heavenly and spiritual love (see n. 4280); and because the "hollow of the thigh" is where there is the conjunction of conjugial love, and also of all heavenly and spiritual love, with natural good (n. 4277, 4280). Hence to "touch it," or to injure it so as to occasion halting, is to destroy the good which is of these loves, and as this happened to Jacob, it is signified that this nature passed from him to his posterity, and thus was hereditary. That the "nerve of that which was displaced" signifies falsity, may be seen above (n. 4303), here falsity from hereditary evil. It follows from this and from the series, that this heredity could not be eradicated from them by regeneration, because they would not allow this. [2] That they had such a heredity and that they could not be regenerated, is very evident from all that is related of them in the Word, and particularly from these passages in Moses: Moses called all Israel, and said unto them, Ye have seen all things that Jehovah hath done in your eyes in the land of Egypt unto Pharaoh and unto all his servants, and unto all his land; and Jehovah hath not given you a heart to know, and eyes to see, and ears to hear, even unto this day (Deut. 29:2, 4). In the same: I know the figment of the people which they do at this day, before I bring them into the land which I sware (Deut. 31:21). And again: I will hide My faces from them, I will see what is the last of them; for they are a generation of perversities, sons in whom is no truth. I would exterminate them, I would cause their memory to cease from man, were it not that I feared the indignation of the enemy. For they are a nation that perisheth in counsels, and there is no intelligence in them; for their vine is of the vine of Sodom, and their grapes are of the fields of Gomorrah; their grapes are hemlock, the clusters are bitter to them. Their wine is the poison of dragons, and the cruel head of asps. Is not this laid up in store with Me, sealed in My treasures? (Deut. 32:20, 26-34); and in many other places, especially in Jeremiah. [3] That this was signified by the "touch upon the hollow of Jacob's thigh," and his consequent lameness, is manifest in Hosea: The controversy of Jehovah with Judah, to visit upon Jacob, according to his ways, and according to his works He will render to him; he supplanted his brother in the womb; in his grief he contended with God, and contended toward the angel, and prevailed; he wept and entreated him (Hos. 12:3-5). where "to contend with God," in the internal historical sense, is to be urgent that the representative of a church should be with them (see n. 4290, 4293). From this it is evident that they had such a heredity from Jacob himself, and the same might be shown from many more passages which must be passed over for the present. [4] As regards heredity specifically, it is believed in the church at this day that all hereditary evil is from the first parent, and that all are therefore condemned in regard thereto. But the case is not so. Hereditary evil derives its origin from everyone's parents and parents' parents, or from grandparents and ancestors successively. Every evil which they have acquired by actual life, even so that by frequent use or habit it has become like a nature, is derived into the children, and becomes hereditary to them, together with that which had been implanted in the parents from grandparents and ancestors. The hereditary evil from the father is more inward, and the hereditary evil from the mother is more outward. The former cannot be easily rooted out, but the latter can. When man is being regenerated, the hereditary evil inrooted from his nearest parents is plucked up by the roots; but with those who are not being regenerated, or who cannot be regenerated, it remains. This then is hereditary evil (see also n. 313, 494, 2122, 2910, 3518, 3701). This is also evident to everyone who reflects, and also from the fact that every family has some peculiar evil or good by which it is distinguished from other families; and that this is from parents and ancestors is known. It is similar with the Jewish nation remaining at this day, which is evidently distinct from other nations, and is known from them, not only by its peculiar genius, but also by manners, speech, and face. [5] But what hereditary evil is, few know; it is believed to consist in doing evil; but it consists in willing and hence thinking evil; hereditary evil being in the will itself and in the thought thence derived; and being the very conatus or endeavor that is therein, and which adjoins itself even when the man is doing what is good. It is known by the delight that is felt when evil befalls another. This root lies deeply hidden, for the very inward form that receives from heaven (that is, through heaven from the Lord) what is good and true, is depraved, and so to speak, distorted; so that when good and truth flow in from the Lord, they are either reflected, or perverted, or suffocated. It is from this cause that no perception of good and truth exists at this day, but in place of it, with the regenerate, conscience, which acknowledges as good and true what is learned from parents and masters. It is from hereditary evil to love self more than others, to will evil to others if they do not honor us, to perceive delight in revenge, and also to love the world more than heaven; and from the same source come all the derivative cupidities or evil affections. Man is ignorant that such things are in hereditary evil, and still more that they are opposite to heavenly affections; and yet it is manifestly shown in the other life how much of evil from what is hereditary each one has drawn to himself by actual life, and also how far he has removed himself from heaven by evil affections from this source. [6] That hereditary evil could not be eradicated from the posterity of Jacob by regeneration because they would not allow it, is likewise manifest from the historicals of the Word; for they gave way in all the temptations in the wilderness as recorded by Moses: and also afterwards in the land of Canaan, whenever they did not see miracles; and yet those temptations were outward but not inward or spiritual. In respect to spiritual things they could not be tempted, because as before shown they knew no internal truths, and had no internal good; and no one can be tempted except as to what he knows and what he has. Temptations are the veriest means of regeneration. These things are signified by their not allowing regeneration. As regards their state and lot in the other life, see above (n. 939-941, 3481).

CONTINUATI0N CONCERNING THE GRAND MAN AND CONCERNING CORRESPONDENCE, HERE CONCERNING CORRESPONDENCE WITH THE SENSES IN GENERAL. It is the main point of intelligence with the angels to know and perceive that all life is from the Lord, and also that the universal heaven corresponds to His Divine Human; and consequently that all angels, spirits, and men correspond to heaven; and also to know and perceive the nature of this correspondence. These are the first principles of the intelligence in which angels are more than men; and from this they know and perceive innumerable things that are in the heavens and hence also those which are in the world; for the things which come forth in the world and its nature are causes and effects from the former as beginnings; for universal nature is a theater representative of the Lord's kingdom.

It has been shown by much experience that not only a man, but a spirit, and also an angel, thinks, speaks, and does nothing from himself, but from others; nor these others from themselves, but again from others, and so on; and thus all and each from the First of life, that is, from the Lord, however completely this may appear to be as from themselves. This has often been shown to spirits who in the life of the body had believed and had confirmed themselves in the belief, that all things were in themselves, or that they think, speak, and act from themselves and their soul, in which life appears implanted. It has also been shown by living experiences (such as exist in the other life but are impossible in the world), that the evil think, will, and act from hell, and the good from heaven (that is, through heaven from the Lord), and that nevertheless both evils and goods appear as from themselves. Christians know this from the doctrine which they draw from the Word-that evils are from the devil, and goods from the Lord; but there are few who believe it. And because they do not believe it, they appropriate to themselves the evils which they think, will, and act; but the goods are not appropriated to them; for they who believe goods to be from themselves, claim and ascribe them to themselves, and thus place merit in them. They also know from the doctrine in the church, that no one can do anything good from himself, insomuch that whatever is from himself and his own is evil, however much it may appear as good; but this also few believe, although it is true. [2] The evil who had confirmed themselves in this opinion - that they live from themselves, and consequently that whatever they think, will, and act is from themselves-when shown that the case is exactly in accordance with the doctrine, said that they now believed. But they were told that knowing is not believing, and that believing is internal, and is impossible except in the affection of good and truth, consequently is possible to none but those who are in the good of charity toward the neighbor. Being evil, the same spirits insisted that they now believed because they saw. But examination was made by an experience familiar in the other life, namely, by their being looked into by angels; and when they were looked into, the upper part of their head appeared to be withdrawn, and the brain to be rough, hairy, and dark, which showed what is the inward quality of those who have only a faith of memory knowledge, but not a true faith; and that to know is not to believe. For the head of those who know and believe appears as human, and the brain well ordered, snow-white, and lucid; for heavenly light is received by them. But with those who only know and suppose that they thereby believe, and yet do not believe, because they live in evil, heavenly light is not received, consequently neither are the intelligence and wisdom which are in that light; and therefore when they draw near to angelic societies, that is, to heavenly light, this light is turned with them into darkness. This is the reason why their brain appeared dark.

That the life which is from the Lord alone appears with everyone as if it were in himself, is from the Lord's love or mercy toward the universal human race, in that He wills to appropriate to each one what is His own, and to give to everyone eternal happiness. It is known that love appropriates to another what is its own; for it presents itself within the other, and makes itself present in him. How much more the Divine love! That the evil also receive the life which is from the Lord, is as with objects in the world, all of which receive light from the sun, and thereby colors, but according to their forms. Objects which suffocate and pervert the light appear of a black or foul color, but yet have their blackness and foulness from the sun's light. So is it with the light or life from the Lord with the evil; but this life is not life, but is (as it is called) spiritual death.

Although these things appear paradoxical and incredible to man, they nevertheless are not to be denied, because experience itself dictates them. If all things were denied the causes of which are not known, innumerable things that come forth in nature would be denied, the causes of which are known scarcely as to a ten-thousandth part; for the secret things therein are so many and so great that those which man knows are scarcely anything in comparison with those which he does not know. What then must be the secret things that come forth in the sphere which is above nature, that is, in the spiritual world! As for example these: That there is one only life, and all live from it, and everyone differently from another: that the evil also live from the same life, and likewise the hells, and that the inflowing life acts according to its reception: that heaven has been so ordered by the Lord as to bear relation to a man, whence it is called the Grand Man; and that in consequence all the things in man correspond thereto: that man without influx therefrom into everything in him, cannot subsist even for a moment: that all in the Grand Man keep in a constant situation according to the quality and the state of the truth and good in which they are; that situation there is not situation, but state, and therefore those appear constantly at the left who are at the left, those at the right who are at the right, in front those who are in front, behind those who are behind, in the plane of the head, the breast, the back, the loins, and the feet, above the head and below the soles of the feet, directly and obliquely, and at a less or greater distance, those who are there, however and to whatever quarter the spirit may turn himself: that the Lord as a Sun appears constantly to the right, and there at a middle height, a little above the plane of the right eye; and that all things there have relation to the Lord as the Sun and center, and thus to their only One from which they come forth and subsist, and as all appear before the Lord constantly in their own situation, according to their states of good and truth, they therefore appear in the same way to everyone, for the reason that the Lord's life, and consequently the Lord, is in all who are in heaven. Not to mention innumerable other things.

Who at this day does not believe that man comes into existence naturally from the seed and the ovum? and that in the seed from the first creation there is the ability to bring itself forth into such forms, first within the ovum, next in the womb, and afterwards of itself; and that it is not the Divine which brings things forth any longer? The reason why this is so believed is that no one knows of there being any influx from heaven (that is, through heaven from the Lord); and this because they do not desire to know that there is any heaven. For in their private meetings the learned discuss openly among themselves whether there is a hell, and thus whether there is a heaven. And as they are in doubt about heaven, they cannot receive as any first principle that there is an influx through heaven from the Lord; which influx nevertheless brings forth all things that are in the three kingdoms of the earth (especially those in the animal kingdom, and in particular in man), and holds them together in form according to their uses. Hence neither can they know that there is any correspondence between heaven and man; and still less that this is of such a nature that every several thing within him, nay, the veriest singular ones, come forth from this source, and also subsist from it, for subsistence is a perpetual coming forth, and consequently preservation in connection and form is perpetual creation.

That there is a correspondence of every several thing in man with heaven, I have begun to show at the end of the preceding chapters, and this by living experience from the world of spirits and from heaven; to the end that man may know whence he comes into existence and whence he subsists, and that there is a continual influx into him therefrom. Later it will be shown in like manner from experience that man rejects this influx from heaven (that is, through heaven from the Lord), and accepts the influx from hell; but that nevertheless he is continually kept by the Lord in correspondence with heaven, in order that he may, if he chooses, be led from hell to heaven, and through heaven to the Lord.

The correspondence of the heart and lungs, and also of the brain with the Grand Man, has already been treated of at the end of the chapters. Here, in accordance with our plan, the correspondence with man's external sensories is to be treated of, namely, with the sensory of sight, or the eye; with the sensory of hearing, or the ear; with the sensories of smell, taste, and touch; but first concerning correspondence with sense in general.

Sense in general, or general sense, is distinguished into voluntary and involuntary. Voluntary sense is proper to the cerebrum, but involuntary sense is proper to the cerebellum. In men these two kinds of general sense are conjoined, but yet are distinct. The fibers which flow forth from the cerebrum present the voluntary sense in general, and the fibers which flow from the cerebellum present the involuntary sense in general. The fibers of this double origin conjoin themselves together in the two appendices which are called the medulla oblongata and the medulla spinalis, and through these pass into the body, and shape its members, viscera, and organs. The parts which encompass the body, as the muscles and skin, and also the organs of the senses, for the most part receive fibers from the cerebrum; and hence man has sense and motion in accordance with his will. But the parts within this compass or enclosure, which are called the viscera of the body, receive fibers from the cerebellum; and consequently man has no sense of these parts, nor are they under the control of his will. From this it may in some measure appear what sense is in general, or the general voluntary sense, and the general involuntary sense. Be it known further that there must be a general in order that there may be any particular, and that the particular can in no wise come into existence and subsist without the general, and in fact that it subsists in the general; and that every particular is circumstanced according to the quality and according to the state of the general; and this is the case with sense in man, and also with motion.

There was heard a sound as of muttered thunder that flowed down from on high above the occiput, and continued around the whole of that region. I wondered who they were, and was told that they were those who relate to the general involuntary sense, and was told further that they could well perceive a man's thoughts, but are not willing to expose and utter them-like the cerebellum, which perceives all that the cerebrum does, but does not publish it. When their manifest operation into all the province of the occiput had ceased, it was shown how far their operation extended. It was first determined into the whole face, then withdrew itself toward the left side of the face, and at last toward the ear on that side; by which was signified what was the nature of the operation of the general involuntary sense from the earliest times with men on this earth, and how it advanced. [2] Influx from the cerebellum insinuates itself especially into the face, as is evident from the fact that the animus has been inscribed on the face, and the affections appear in the face, and this for the most part without the man's will-such as fear, reverence, shame, various kind of gladness, and also of sadness, besides many other things, which are thereby made known to another in such manner that it is known from the face what affections are in the man, and what changes of animus and of mind. These things come from the cerebellum through its fibers, when there is no simulation within. It was thus shown that in the earliest times, or with the most ancient people, the general sense had possession of the whole face, and successively after those times only of the left side of it, and at last in still later times it emptied itself away from the face, so that at this day there is scarcely any general involuntary sense left in the face. The right side of the face together with the right eye corresponds to the affection of good, and the left to the affection of truth, the region where the ear is corresponding to obedience alone without affection. [3] For with the most ancient people, whose age was called the Golden Age, because they were in a certain state of perfection or wholeness, and lived in love to the Lord and in mutual love as angels live, all the involuntary of the cerebellum was manifest in the face, and they did not at all know how to present anything in the countenance other than exactly as heaven flowed into their involuntary conatus or endeavors and thence into the will. But with the ancients, whose age was called the Silver Age, because they were in a state of truth, and thence in charity toward the neighbor, the involuntary of the cerebellum was not manifest in the right side of the face, but only in the left. But with their posterity, whose time was called the Iron Age, because they lived not in the affection of truth, but in obedience to truth, the involuntary was no longer manifest in the face, but betook itself to the region around the left ear. I have been instructed that the fibers of the cerebellum have thus changed their efflux into the face, and that instead of them fibers from the cerebrum have been transferred thither, which now control those which are from the cerebellum, and this from an endeavor to form the expressions of the face according to the behests of man's own will, all of which is from the cerebrum. It does not appear to man that these things are so, but they are plainly manifest to the angels from the influx of heaven and from correspondence.

Such is the general involuntary sense at this day with those who are in the good and truth of faith. But with those who are in evil and thence in falsity, there is no longer any general involuntary sense which manifests itself, neither in face, speech, nor gesture; but there is a voluntary which counterfeits what is involuntary (or natural as it is called), which they have made such by frequent use or habit from infancy. The nature of this sense with such persons has been shown by an influx which was tacit and cold into the whole face, both into the right side of it and into the left, and determining itself therefrom toward the eyes, and extending itself from the left eye into the face; by which was signified that the fibers of the cerebrum have intruded themselves and control the fibers of the cerebellum, the result being that what is fictitious, pretended, counterfeit, and deceitful reigns within, while outwardly there appears what is sincere and good. Its being determined toward the left eye, and from there also into the face, signified that they have evil as their end, and use the intellectual part to obtain their end; for the left eye signifies the intellectual. [2] These are they who at this day constitute for the most part the general involuntary sense. In ancient times it was these who were the most celestial of all; but at this day it is these who are the most wicked of all, and this especially from the Christian world. They are very numerous, and appear beneath the occiput and at the back, where I have often seen and perceived them. For those who at this day relate to this sense are they who think deceitfully and devise evils against the neighbor, and put on a friendly countenance, nay, most friendly, with gestures of like import, and speak kindly as if endued with charity above others, and yet are the bitterest enemies, not only of him with whom they have interaction, but also of the human race. Their thoughts have been communicated to me, and they were wicked and abominable, full of cruelties and butcheries.

I have also been shown how the case is in general with the voluntary (or will part) and with the intellectual. The most ancients, who constituted the Lord's celestial church (see n. 1114-1123), had a voluntary in which was good, and an intellectual in which was the derivative truth, which two with them made a one. But the ancients, who formed the Lord's spiritual church, had the voluntary altogether destroyed, but the intellectual entire, in which the Lord by regeneration formed a new voluntary, and through this also a new intellectual (see n. 863, 875, 895, 927, 928, 1023, 1043, 1044, 1555, 2256). [2] How the case had been with the good of the celestial church was shown by a column descending from heaven, of an azure color, at the left side of which there was a lucidity like the flaming glow of the sun. By this was represented their first state; by the azure color their good voluntary; and by the flaming glow their intellectual. And afterwards the azure of the column passed into a dim flaminess by which was represented their second state, and that their two lives-of the will and the understanding-still acted as a one, but more dimly as to good from the will; for what is azure signifies good, and a flaming glow truth from good. [3] Presently the column became quite black; and around the column there was a lucidity which was variegated by something of shining white, presenting colors; by which was signified the state of the spiritual church. The black column signified the voluntary as being altogether destroyed, and as being nothing but evil; the lucidity variegated by something of shining white signified the intellectual in which was a new voluntary from the Lord; for the intellectual is represented in heaven by what is lucid.

There came spirits at some height who from the sound heard appeared to be many, and it was discovered from the ideas of their thought and speech as conducted to me, that they seemed to be in no distinct idea, but in a general idea of many things. From this I supposed that nothing distinct could be perceived by them, but only something general and indistinct, and thus obscure; for I was of the opinion that what is general cannot be otherwise. That their thought was general or in common (that is, that of many together), I was able to plainly observe from the things which flowed in from them into my thought. [2] But there was given them an intermediate spirit, through whom they spoke with me; for such a general thing could not fall into speech except through others. When I spoke with them through the intermediate, I said (as was my opinion), that generals cannot present a distinct idea of anything, but only one so obscure that it is as it were no idea. But after a quarter of an hour they showed that they had a distinct idea of generals, and of many things in the generals; and especially by this, that they accurately and distinctly observed all the variations and changes of my thoughts and affections, together with the singulars of them, so that no other spirits could do it better. From this I was able to conclude that it is one thing to be in a general idea which is obscure, as are those who have but little knowledge, and are thus in obscurity in regard to all things; and that it is another thing to be in a general idea which is clear, as are those who have been instructed in the truths and goods which are insinuated into the general in their order and series, and are so well-ordered as to be distinctly seen from the general. [3] These are they who in the other life constitute the general voluntary sense, and are those who by knowledges of good and truth have acquired the faculty of looking at things from the general, and thence contemplating things broadly together, and distinguishing instantly whether a thing is so. They do indeed see the things as it were in obscurity, because they see from the general the things that are therein, but as these are well ordered in the general, they are for this reason nevertheless in clearness to them. This general voluntary sense falls to none but the wise. That these spirits were of this character was also proved, for they viewed in me all things both in general and particular from which inference could be drawn, and from these they drew inferences so skillfully in regard to the interiors of my thoughts and affections that I began to be afraid to think any more; for they disclosed things which I did not know to be in me, and yet from the inferences made by them I could not but acknowledge them. Hence I perceived in myself a torpor in speaking with them, and when I took note of this torpor it appeared as if it were a hairy thing, with something in it speaking mutely; and it was said that by this was signified the general sensitive corporeal that corresponds to these spirits. On the following day I again spoke with them, and once more found that they had a general perception not obscure, but clear; and that as the generals and the states of the generals were varied, so were the particulars and their states varied, because the latter relate in order and series to the former. [4] It was said that general voluntary senses still more perfect exist in the interior sphere of heaven; and that when the angels are in a general or universal idea, they are at the same time in the singulars, which are set in distinct order by the Lord in the universal; also that the general and universal are not anything unless there are particulars and singulars in them from which they exist and are so called, and that they exist just insofar as these are in them; and that from this it is evident that a universal providence of the Lord, without the veriest singulars being in it, and from which it exists, is nothing at all; and that it is stupid to maintain that there exists with the Divine a universal, and then to take away the singulars from it.

As the three heavens together constitute the Grand Man, and (as before said) all the members, viscera, and organs of the body correspond to this man according to their functions and uses, there correspond to it not only those which are external and are apparent to the sight, but also those which are internal and not apparent to the sight; consequently those which are of the external man, and those which are of the internal man. The societies of spirits and angels to which the things of the external man correspond, are for the most part from this earth; but those to which the things of the internal man correspond are for the most part from elsewhere. These societies act as a one in the heavens just as with the regenerate man do the external and the internal man. And yet at the present day few from this earth come into the other life in whom the external man acts as one with the internal; for most are sensuous, insomuch that there are few who believe otherwise than that man's external is all there is of him; and that when this passes away (as when he dies) there is scarcely anything left that lives; much less do they believe that there is an internal which lives in the external, and that when the external passes away, the internal eminently lives. [2] It has been shown by living experience how these are opposed to the internal man. There were present very many spirits from this earth, who when they had lived in the world had been of this character, and there came into their sight spirits who relate to the internal sensuous man, and they at once began to infest them, almost as irrational persons infest those who are rational, by constantly speaking and reasoning from the fallacies of the senses, and from the illusions thence arising, and from mere hypotheses, believing nothing but what could be confirmed by external sensuous things, and moreover treating the internal man with contumely. [3] But those who had relation to the internal sensuous man cared nothing for such things, and wondered not only at the insanity of the former spirits, but also at their stupidity; and wonderful to say, when the external sensuous spirits drew near the internal sensuous ones, and came almost into the sphere of their thoughts, the external sensuous began to breathe with difficulty (for spirits and angels breathe equally as do men, but their breathing is relatively internal, n. 3884-3895), and thus to be almost suffocated, so that they withdrew. And the further away they retired from the internal sensuous spirits, because they breathed more easily, the more tranquil and quiet it became with them; and again the nearer they approached, the more intranquil and unquiet. [4] The cause was that when the external sensuous are in their fallacies, phantasies, and hypotheses, and thence in falsities, they have tranquillity; but when on the contrary such things are taken away from them, which comes to pass when the internal man flows in with the light of truth, they then have intranquility. For in the other life there exist spheres of the thoughts and affections, and these are mutually communicated according to presence and approach (n. 1048, 1053, 1316, 1504-1512, 1695, 2401, 2489). This conflict lasted for several hours; and it was thus shown how the men of this earth are at the present day opposed to the internal man, and that the external sensuous makes almost all with them.

Continuation concerning the Grand Man and concerning Correspondence at the end of the following chapter; and there concerning Correspondence with the senses specifically. Genesis 33 THE LAST JUDGMENT

By way of preface to the preceding chapter there were unfolded the things foretold by the Lord in Matthew, chapter 24, verses 32 to 35, concerning His coming; by which is understood (as there and in other places previously shown) the last period of the former church and the first of a new church. The last period or end of the former church, and the first period or beginning of a new church, have been treated of thus far (see what precedes, chapter 31, n. 4056-4060, and chapter 32, n. 4229-4231). There are now to be unfolded the words that follow in the same chapter of the Evangelist, from verses 36 to 42, namely these: But of that day and hour knoweth no one, not the angels of the heavens, but My Father only. And as were the days of Noah, so shall be the coming of the Son of man. For as they were in the days before the flood, eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away, so shall also the coming of the Son of man be. Then shall two be in the field; one shall be taken, and one shall be left. Two women shall be grinding at the mill; one shall be taken, and one shall be left (Matt. 24:36-42).

What is signified by these words in the internal sense will appear from the following explication-that there is described what the state will be when the old church is being rejected and the new is being set up. That the rejection of the old church and the setting up of the new is what is meant by the "consummation of the age," and by the "coming of the Son of man," and in general by the Last Judgment, has been already repeatedly shown; and also that a Last Judgment has several times taken place on this globe: first, when the Lord's celestial church, which was the Most Ancient, perished in the antediluvians by an inundation of evils and falsities, which in the internal sense is the "flood." [2] Second, when the spiritual church, which was after the flood, and is called the Ancient, being spread over much of the Asiatic world, ceased of itself. [3] Third, when the representative of a church among the posterity of Jacob was destroyed, which took place when the ten tribes were carried away into perpetual captivity and dispersed among the nations; and finally when Jerusalem was destroyed, and the Jews also were dispersed. Because there was then a consummation of the age after the Lord's coming, therefore also many things said by the Lord in the Evangelists concerning the consummation of that age are also applicable to the Jewish nation, and are likewise applied to them by many at this day. Nevertheless the subject treated of in the above words is specifically and especially the consummation of the age now at hand, 4333-1 namely, the end of the Christian Church, which is also treated of by John in Revelation. This will be the fourth Last Judgment on this globe. What the words involve that are contained in verses 36 to 42 adduced above, will appear from their internal sense, which is as follows.

But of that day and hour knoweth no one; signifies the state of the church at that time as to goods and truths, that it would not appear to anyone, neither on earth nor in heaven. For by "day and hour" here is not meant day and hour, or time; but state as to good and truth. That times in the Word signify states, see n. 2625, 2788, 2837, 3254, 3356; as also do "days," n. 23, 487, 488, 493, 893, 2788, 3462, 3785; and thence also hours, but specifically state. That it is here state as to good and truth, is because the subject treated of is the church, for good and truth make the church. [2] Not the angels of the heavens, but My Father only; signifies that heaven does not know the state of the church as to good and truth specifically, but the Lord alone, and also when that state of the church will come. That the Lord Himself is meant by the "Father," see n. 15, 1729, 2004, 2005, 3690; and that the Divine Good in the Lord is what is called the "Father," and the Divine Truth from the Divine Good "the Son," n. 2803, 3703, 3704, 3736; and therefore they who believe that the Father is one and the Son another, and who separate them from each other, do not understand the Scriptures. [3] For as they were in the days before the flood; signifies the state of vastation of those who are of the church, which is compared to the state of vastation of the first or Most Ancient Church; the consummation of the age or Last Judgment of which is described in the Word by the "flood." That by the "flood" is signified an inundation of evils and falsities and the consequent consummation of that age, see n. 310, 660, 662, 705, 739, 790, 805, 1120. That "days" signify states, see above. [4] Eating and drinking, marrying and giving in marriage; signifies their state as to the appropriation of evil and falsity, and the consequent conjunction with these. That "to eat" denotes the appropriation of good, and "to drink" the appropriation of truth, see n. 3168, 3513e, 3596; thus in the opposite sense the appropriation of evil and falsity. That "to marry" denotes conjunction with evil, and "to give in marriage," conjunction with falsity, may be seen from what has been said and shown respecting marriage and conjugial love (n. 686, 2173, 2618, 2728, 2729, 2737-2739, 2803, 3132, 3155), namely, that in the internal sense this is the conjunction of good and truth, but here in the opposite sense the conjunction of evil and falsity. Whatever the Lord spoke, being Divine, is not the same in the internal sense as in the letter. Thus eating and drinking in the Holy Supper do not signify in the spiritual sense eating and drinking, but the appropriation of the good of the Lord's Divine love (n. 2165, 2177, 2187, 2343, 2359, 3464, 3478, 3735, 4211, 4217). And as when predicated of the church and the Lord's kingdom the conjugial is the conjunction of the good of love with the truth of faith, therefore from this conjunction the Lord's kingdom is called in the Word the heavenly marriage. [5] Until the day that Noah entered into the ark; signifies the end of the former church, and the beginning of the new. For by "Noah" is signified the Ancient Church in general which succeeded the Most Ancient after the flood (n. 773, and elsewhere); and by the "ark," the church itself (n. 639). "Day," which is mentioned several times in these verses, signifies state, as shown just above. [6] And knew not until the flood came, and took them all away; signifies that the men of the church will not then know that they are inundated by evils and falsities, because on account of the evils and falsities in which they are they will not know what the good of love to the Lord is, and the good of charity toward the neighbor, and also what the truth of faith, and that this is from that love and charity, and is not possible except with those who live in this love and in this charity. They will also be ignorant that the internal is what saves and condemns, but not the external separate from the internal. [7] So shall the coming of the Son of man be; signifies the Divine Truth, and that they will not receive it. It has been said before (Mat. 24:27, 30), that the "coming of the Son of man" is the Divine Truth which will then be revealed (also in n. 2803, 2813, 3004-3009, and 3704). [8] Then shall two be in the field; one shall be taken, and one shall be left; signifies those within the church who are in good, and those within the church who are in evil-that they who are in good will be saved, and that they who are in evil will be condemned. That a "field" denotes the church as to good, see n. 2971, 3196, 3310, 3317, 3766. [9] Two women shall be grinding at the mill; one shall be taken, and one shall be left; signifies those within the church who are in truth, that is, in the affection of it from good, that they will be saved; and those within the church who are in truth, that is, in the affection of it from evil, that they will be condemned. That in the Word "to grind," and a "mill" have this signification, will be evident from what now follows. From all this it is now evident that by these words is described what the state as to good and truth will be within the church when it is being rejected, and a new church is being adopted.

That in the Word by "those who grind" are meant those within the church who are in truth from the affection of good, and in the opposite sense those within the church who are in truth from the affection of evil, may be seen from the following passages. In Isaiah: Come down, and sit upon the dust, O virgin daughter of Babylon; sit in the earth, there is not a throne, O daughter of the Chaldeans; take a millstone and grind meal, uncover thy hair, make bare the foot, uncover the thigh, pass through the rivers (Isa. 47:1-2); the "daughter of Babylon" denotes those whose externals appear holy and good, but their interiors are profane and evil (n. 1182, 1326); the "daughter of the Chaldeans," those whose externals appear holy and true, but their interiors are profane and false (n. 1368, 1816); "to take a millstone and grind meal" denotes to hatch doctrinal things from the truths which they pervert; for as meal is from wheat or barley, it signifies truths from good, but in the opposite sense truths which they pervert in order to mislead. In Jeremiah: I will destroy from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of the millstones and the light of the lamp; and this whole land shall be for a waste and a desolation (Jer. 25:10-11). [2] And in John: Every craftsman of every craft shall not be found in Babylon any more, every voice of the millstone shall not be heard therein any more; and the light of a lamp shall not shine therein any more; and the voice of the bridegroom and of the bride shall not be heard therein any more (Rev. 18:21-23); "the voice of a millstone being heard no more in Babylon" denotes that there will be no truth; and "the light of a lamp shining no more," that there will be no intelligence of truth. In Lamentations: They ravished the women in Zion, the virgins in the cities of Judah; princes were hanged up by their hand, the faces of the old men were not honored; the young men were carried away to grind, and the children fall in the wood (Lam. 5:11-14); "the young men being carried away to grind" denotes to hatch falsities by applying truths, and thus persuading. [3] In Moses: Every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, to the firstborn of the maidservant that is behind the mills (Exod. 11:5); the "firstborn of Egypt" denotes the truths of faith separated from the good of charity, which truths become falsities (n. 3325); the "firstborn of the maidservant that is behind the mills" denotes the affection of such truth, whence come falsities. These things were represented by these historicals. [4] In the same: He shall not take in pledge the mills or the millstone, for they are the soul of him that pledgeth (Deut. 24:6). This law was enacted because by "mills" were signified doctrinal things, and by a "millstone," the truths thereof, which are what are called the "soul of him that pledgeth." It is manifest that this law would not have been given, nor would it have been said that it was his "soul," unless mills and a millstone had a spiritual signification. [5] That grinding derives its signification from representatives that come forth in the world of spirits, has been shown me; for I have seen there those who were as if grinding without any end of use, and merely for their own pleasure. And as in such a case truths are devoid of their own affection from good, they do indeed appear as truths in the outward form; but as there is no internal in them, they are phantasms; and if there is an evil internal, they are then employed to confirm the evil; and thus by application to evil they become falsities. GENESIS 33 1. And Jacob lifted up his eyes, and saw, and behold Esau came, and with him four hundred men. And he divided the children over unto Leah, and over unto Rachel, and over unto the two handmaids. 2. And he put the handmaids and their children first, and Leah and her children after, and Rachel and Joseph after. 3. And he himself passed over before them, and bowed himself to the earth seven times, until he drew near even unto his brother. 4. And Esau ran to meet him, and embraced him, and fell upon his neck, and kissed him; and they wept. 5. And he lifted up his eyes, and saw the women and the children; and said, Who are these to thee? And he said, The children whom God hath graciously bestowed upon thy servant. 6. And the handmaids drew near, they and their children, and they bowed themselves. 7. And Leah also and her children drew near, and they bowed themselves; and afterwards Joseph and Rachel drew near, and bowed themselves. 8. And he said, What to thee are all these camps which I met? And he said, To find grace in the eyes of my lord. 9. And Esau said, I have much my brother, be to thee what is to thee. 10. And Jacob said, Nay I pray, if I pray I have found grace in thine eyes, then accept my present from my hand; for because that I have seen thy faces like seeing the faces of God, and thou hast accepted me. 11. Take I pray my blessing that is brought to thee; because God hath graciously bestowed upon me, and because I have all. And he urged him, and he took it. 12. And he said, Let us journey, and go, and I will go close by thee. 13. And he said unto him, My lord knoweth that the children are tender, and that the flocks and the herds are suckling with me, and if they drive them on in one day, all the flocks will die. 14. Let my lord I pray pass over before his servant, and I will proceed slowly to the foot of the work that is before me, and to the foot of the children, until I come unto my lord unto Seir. 15. And Esau said, Let me set I pray with thee of the people who are with me. And he said, Wherefore is this? Let me find grace in the eyes of my lord. 16. And Esau returned in that day unto his way, unto Seir. 17. And Jacob journeyed to Succoth, and built him a house, and made booths for his acquisition; therefore he called the name of the place Succoth. 18. And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came thither from Paddan-aram, and encamped to the faces of the city. 19. And he bought the portion of the field, where he had stretched his tent, from the hand of the sons of Hamor, Shechem's father, for a hundred kesitah. 20. And he erected there an altar, and he called it El Elohe Israel.

THE CONTENTS. The subject here treated of in the internal sense is the conjunction of Divine good natural which is "Esau," with the good of truth which is "Jacob;" thus the submission of the latter, and its instilling into Divine good natural. The process by which this is effected is described. Lastly the acquisition of interior truths is treated of.

THE INTERNAL SENSE. In the foregoing chapters, where "Jacob" is spoken of, the subject treated of in the internal sense was the acquisition of truth in the natural, which acquisition is made in order that this truth may be conjoined with good, for all truth is for the sake of this end. "Jacob," in the internal sense, is this truth, and "Esau" is the good with which the truth is to be conjoined. Before the conjunction is effected, truth appears to be in the first place; but after the conjunction, good is actually in the first place (see n. 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 3995). This is also what is signified by the prophecy of Isaac to Esau: "Upon thy sword shalt thou live, and thou shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shall break his yoke from off thy neck" (Gen. 27:40). And this state is what is described in the present chapter. For this reason Jacob calls Esau his "lord," and himself his "servant" (verses 5, 8, 13, 14). [2] Be it known that Jacob here represents the good of truth. But regarded in itself the good of truth is only truth; for so long as truth is in the memory only, it is called truth; but when in the will and thence in act, it is called the good of truth; for to do truth is nothing else. Whatever proceeds from the will is called good, for the essential of the will is love and the derivative affection; and everything that is done from love and its affection is named good. Neither can truth be conjoined with the good that flows in through the internal man and is in its origin Divine (which is here represented by Esau), until the truth is truth in will and act; that is, the good of truth. For the good that flows in through the internal man and is in its origin Divine, flows into the will, and there meets the good of truth that has been instilled through the external man.

Verses 1-3. And Jacob lifted up his eyes and saw, and behold Esau came, and with him four hundred men. And he divided the children over unto Leah, and over unto Rachel, and over unto the two handmaids. And he put the handmaids and their children first, and Leah and her children after, and Rachel and Joseph after. And he himself passed over before them, and bowed himself to the earth seven times, until he drew near even unto his brother. "And Jacob lifted up his eyes, and saw," signifies the perception and attention of the good of truth, which is "Jacob;" "and behold Esau came," signifies Divine good natural; "and with him four hundred men," signifies the state; "and he divided the children over unto Leah," signifies the arrangement of external truths under their affection; "and over unto Rachel," signifies the arrangement of interior truths under their affection; "and over unto the two handmaids," signifies under the affection of things that are of service to these affections; "and he put the handmaids and their children first, and Leah and her children after, and Rachel and Joseph after," signifies order from the generals in which were the rest; "and he himself passed over before them," signifies the universal, thus all things; "and bowed himself to the earth seven times," signifies the submission of all things; "until he drew near even unto his brother," signifies conjunction on the part of the good from truth, which is "Jacob."

And Jacob lifted up his eyes, and saw. That this signifies the perception and attention of the good of truth, which is "Jacob," is evident from the signification of "lifting up his eyes and seeing," as being perception and attention. For lifting up the eyes is an external that corresponds to elevation of the mind (which is an internal), consequently to perception; and therefore "seeing" corresponds to attention. (That Jacob here represents the good of truth may be seen just above, n. 4337.)

And behold Esau came. That this signifies Divine good natural, is evident from the representation of Esau, as being Divine good in the natural (see n. 3576).

And with him four hundred men. That this signifies its state, here the state of the conjunction of Divine good with truth in the natural, is because this conjunction is the subject treated of. "Four hundred" in the Word signifies the state and duration of temptation (n. 1847, 2959, 2966); and as all the conjunction of good with truth is effected through temptations, therefore it is a state of temptations which is here meant. (That goods are conjoined with truths through temptations, see n. 2272, 3318; and that temptations come when good begins to act the first part, n. 4248, 4249; and also that the union of the Lord's Divine essence with His Human essence was effected through temptations, n. 1737.) [2] The good itself which is to be conjoined with truth is not tempted, but the truth. And moreover truth is not tempted by good, but by falsities and evils, and also by fallacies and illusions and the affection of these, which adhere to truths in the natural. For when good flows in, which is effected by an internal way, or through the internal rational man, the ideas of the natural man, formed from the fallacies of the senses and the derivative illusions, cannot endure its approach, for they are in disagreement with it, and hence comes anxiety in the natural, and temptation. These are the things which are described in this chapter in the internal sense by Jacob's coming into fear and thence into anxiety, and consequently into a state of submission and humiliation, when Esau came with four hundred men; for their conjunction is not effected in any other way. From this it may be seen that by the "four hundred men" is signified a state of temptations; by "four hundred," this state itself, and by "men," the rational truths which are conjoined with good when it flows into the natural. (That by "men" are signified intellectual and rational things, may be seen n. 265, 749, 1007, 3134.) [3] But these things are such as fall into obscurity with man, for the reason that when he is living in the body, the distinction between the rational and the natural does not appear-not at all to those who are not regenerate, and very little even to those who are regenerate. For they do not reflect upon it, nor indeed do they care about it, for the knowledges of the interior things of man have been almost obliterated, and yet in old time these made the all of intelligence with men within the church. These things may however in some degree appear from what has been shown before concerning the rational and its influx into the natural, namely, that the natural is regenerated through the rational (n. 3286, 3288), and that the rational receives truths before the natural (n. 3368, 3671). These truths, which inflow with good from the rational into the natural, are what in the internal sense are signified by the "four hundred men" who came with Esau.

And he divided the children over unto Leah. That this signifies the arrangement of external truths under their affection, is evident from the signification of "dividing over unto," as being arrangement; from the signification of "children" or "sons," as being truths (see n. 489, 491, 533, 1147, 2623, 3373); and from the representation of Leah, as being the affection of exterior truth (see n. 3793, 3819). Hence the "children" or "sons" here denote truths of exterior affection, consequently external truths. Those truths are said to be external which are called sensuous truths, that is, those which flow in immediately from the world through the senses of the body. But interior truths (which are signified by the children of Rachel) are those which are interiorly in the natural, and are more nearly under the view of the rational, and to which fallacies and their illusions do not so strongly adhere as they do to sensuous truths. For the more interiorly truths go, the more are they purified from worldly and earthly things.

And over unto Rachel. That this signifies the arrangement of interior truths under their affection, is evident from the representation of Rachel, as being the affection of interior truth (see n. 3758, 3782, 3793, 3819). Hence her "children" or "sons" here denote interior truths. (Concerning interior truths see what was said just above, n. 4342.)

And over unto the two handmaids. That this signifies under the affection of things that are of service to these affections, is evident from the signification of "handmaids," as being the affections of memory-knowledges and of knowledges (n. 1895, 2567, 3835, 3849), and as being means that are of service for the conjunction of the external and the internal man (see n. 3913, 3917); and from the representation of Zilpah and Bilhah, who here are the "handmaids," as being exterior affections that are of service as means (n. 3849, 3931).

And he put the handmaids and their children first, and Leah and her children after, and Rachel and Joseph after. That this signifies order from more general things in which were all the rest, may be seen from what has been said just above respecting the signification of the "handmaids," of "Leah," of "Rachel," and of their "children"-namely, that the "handmaids" denote the affections of memory-knowledges and of knowledges; "Leah," the affection of exterior truth; and "Rachel," the affection of interior truth. The affections of memory-knowledges and of knowledges are the most external, for memory-knowledges and knowledges themselves are things from which and in which are truths. The affection of external truth follows from this, and is more interior, and the affection of interior truth is still more interior. The more exterior they are, the more general also they are; and the more interior, the less general, and relatively are called particulars and singulars. [2] With regard to generals, these are called generals because they consist of particulars, consequently because they contain particulars within them. Generals without particulars are not generals, but are so called from particulars. The case herein is like that of a whole and its parts. A whole cannot be called a whole unless there are parts, for the whole consists of parts. For in the nature of things there is nothing which does not come forth and subsist from other things, and because it comes forth and subsists from other things it is called a general, and the things of which it consists and from which it subsists are said to be particulars. External things are what consist of internal things, and therefore external things are relatively general. It is so with man and his faculties; the more exterior these are, the more general they are; for they consist of things more interior, and these of inmost things in order. [3] The body itself, and the things of the body, such as those called the external senses and the actions, are relatively the most general. The natural mind and the things of this mind are less general, because more interior, and relatively are called particulars. But the rational mind and the things of this mind are still more interior, and relatively are singulars. All this is manifest to the life when man puts off the body and becomes a spirit; for it is then manifest to him that his bodily things had been no other than the most general of the things of his spirit, and that the bodily things had come forth and subsisted from those of his spirit; thus that the things of the spirit had been relatively particulars. And when the same spirit becomes an angel (that is, when he is uplifted into heaven), it is manifest to him that the same things which he had previously seen and felt in general, and thus in obscurity, he now sees and feels in particular and in clearness; for he now sees and feels innumerable things which he had previously seen and felt as one. [4] This is also evident from man himself during his life in the world-the things which he sees and feels in infancy are most general; but those which he sees and feels in childhood and youth are the particulars of these generals; and those which he sees and feels in adult age are the singulars of these particulars. For as a man advances in age, he instills particulars into the generals of infancy, and afterwards singulars into the particulars. For he advances successively toward things more interior, and infills the generals with particulars, and the particulars with singulars. From this it may now be seen what is meant by "order from the generals in which were all the rest," which is signified by his placing the handmaids and their children first, and Leah and her children after, and Rachel and her children after. [5] When a man is being regenerated, or what is the same, when the truths in him are being conjoined with good, the case is similar, and this is the subject here treated of. Then general affections with their truths (which here are the "handmaids" and their "children"), are first instilled into good; then those less general (that is, those which are relatively particulars), which here are "Leah" and her "children;" and finally those still less general (that is, those which are relatively singulars), which here are "Rachel" and "Joseph." For man then passes in like manner as it were through ages, first being in his infancy, and then in childhood and youth, and finally in adult age.

And he himself passed over before them. That this signifies the universal, thus all things, is evident from the representation of Jacob, who here is "himself," as being the good of truth, that is, truth in will and act (see n. 4337). The good of truth is the universal of all things; for the generals, particulars, and singulars spoken of just above, belong to it, because they are in it.

And bowed himself to the earth seven times. That this signifies the submission of all things, is evident from the signification of "bowing one's self to the earth," as being an effect of humiliation (n. 2153), consequently submission. The highest degree of submission is signified by "seven times," and the submission of all things by "Jacob's bowing himself;" for Jacob represents the universal of all things (as stated just above, n. 4346). [2] As regards humiliation and submission, few know why this must be in presence of the Divine when man is in worship; and consequently they do not know what it effects. They who are not in the knowledge of interior things cannot believe otherwise than that the Divine wills the humiliation and submission of man, as a man does who is in the lust of glory; and consequently that the Divine wills glory therefrom, and is affected with the glory which man ascribes to Him. But the case is altogether different. The Divine is not in any affection of glory, for what glory has the Divine from man? But He wills humiliation and submission, not for His own, but for man's sake. For when man is in humiliation he feels aversion for the evil and falsity in him (n. 2327, 2423, 3994), and thus removes them, and on their removal the Divine can flow in with good and truth. Everyone may be aware of this in himself. He who is of elated mind is in the love of self, and not only sets himself above others, but also cares nothing for the Divine, and consequently rejects the influx of good, and thence its conjunction with truths. This is the genuine reason for man's humiliation before the Divine. [3] It is therefore manifest that good cannot be conjoined with truths, thus that man cannot be regenerated, unless he humbles and submits himself. Humiliation and submission are predicated of truths because truths flow in through the external man, but good through the internal; and the things that inflow through the external man are attended with fallacies and the consequent falsities with their affections; whereas this is not the case with the things that inflow through the internal man, because it is the Divine that flows in through this, and comes to meet truths, in order that they may be conjoined. From this it is now manifest what is meant by the submission of all things, which is signified by Jacob's "bowing himself to the earth seven times, until he drew near even unto his brother."

Until he drew near even unto his brother. That this signifies conjunction on the part of the good from truth which is "Jacob," is evident from the signification of "drawing near," as being to conjoin himself; from the representation of Esau, who here is the "brother," as being Divine good in the natural (see above, n. 4337); and from the representation of Jacob, as being the good of truth (see again n. 4337). How these things are circumstanced has been explained just above (n. 4347).

Verse 4. And Esau ran to meet him, and embraced him, and fell upon his neck, and kissed him; and they wept. "And Esau ran to meet him," signifies the influx of Divine good natural, "and embraced him," signifies the first conjunction of love; "and fell upon his neck," signifies the second conjunction of all things in that universal; "and kissed him," signifies interior conjunction from love; "and they wept," signifies the effect.

And Esau ran to meet him. That this signifies the influx of Divine good natural, is evident from the signification of "running to meet," as being influx; and from the representation of Esau, as being Divine good natural (see n. 4337, 4340). That "to run to meet" here denotes influx, is because Divine good flows in through the internal man, and comes to meet the truth which is being instilled through the external man, in order that they may be conjoined. The same is also manifest from what follows; for it follows that he embraced him, fell upon his neck, and kissed him; by which as will be seen is signified conjunction by love.

Footnotes

4303-1 The Latin word nervus means both a nerve and a sinew. That in Gen. 32 the great nervus ischiadicus or sciatic nerve is meant, see n. 5051. [Reviser]

4333-1 That is, in the year 1762.