Secrets of Heaven · Volume 9 · §§ 7747–7826

7747. Afterward the spirits of Mars inflowed from above into my face. The influx felt like a light rain falling in streaks, which was a sign that they were not in the affection of truth and good, for this is represented by what is streaked. They then spoke plainly with me, saying that the inhabitants of their earth so speak with one another. They were then told that this is evil, because in this way they obstruct internal things, and recede from them to external ones, which they also deprive of their life; and especially because it is not sincere to speak so, for they who are sincere do not wish to speak or even think anything which others may not know, yea, all others, and even the whole heaven; whereas they who are not willing that others should know what they speak, pass judgment on others, think ill of them and well of themselves, and at last contract such a habit that they think and speak ill even of the church, of heaven, nay, of the Lord Himself.

7748. It was said that those who love knowledges alone, and not a life according to knowledges, relate to the interior membrane of the skull; but that those who accustom themselves to speak without affection, and to draw the thought to themselves, and to withdraw it from others, relate to the same membrane, but when it has become bony; because from having some spiritual life they come to have none.

7749. Those who love knowledges alone, and not a life according to them, for the most part pride themselves on them, and seem to themselves to be wiser than others. Thus they love themselves and despise others, especially those who are in good, whom they regard as simple and unlearned. But the lot is inverted in the other life, where those who have seemed to themselves wise become foolish, and those who seemed simple are wise.

7750. As by a bird of stone were represented those who are in knowledges alone, and not in a life of love, and who consequently have scarcely any spiritual life, therefore here, by way of appendix, I may show that those only have spiritual life who are in heavenly love, and from this in knowledges; and that every love contains within it all power to know what belongs to that love. Take for example the animals of the earth, and also the animals or birds of heaven. These have the knowledge of all things of their love. Their loves are to feed themselves, to dwell safely, to propagate offspring, to rear their young; and they have all the requisite knowledge for these purposes; for this is in these loves, and flows into these creatures as into its own receptacles. This knowledge is in some cases so extraordinary that man cannot but be amazed at it. It is said to be inborn, and is called instinct; but it is of the love in which they are.

[2] If man were in his own love, which is love to God and toward the neighbor, this being man’s proper love by which he is distinguished from the beasts, he would then be not only in all requisite knowledge, but also in all intelligence and wisdom; neither would he have occasion to learn them, for they would flow in from heaven into these loves, that is, through heaven from the Divine. But as man is not in these, but in contrary loves, namely, in the love of self and the love of the world, therefore he must needs be born into all ignorance and lack of skill; yet by Divine means he is brought to something of intelligence and wisdom, but still not actually into anything unless he removes the loves of self and of the world, and thus opens the way for love to the Lord and love toward the neighbor.

[3] That love to the Lord and love toward the neighbor have within them all intelligence and wisdom, can be seen from those who in the world have been in these loves, for when in the other life they come into heaven, they there know and are wise in such things as before they had never known; nay, they think and speak there as do the rest of the angels such things as the ear has never heard, nor the mind known, which are unutterable. The reason is that these loves have in them the capacity to receive such things.

7751. At the end of the following chapter some account shall be given of the spirits and inhabitants of the planet Jupiter.

7752. Exodus 11

THE DOCTRINE OF CHARITY

All things in the universe bear relation to Good and Truth. That which does not bear relation to good and truth is not in Divine order; and that which does not bear relation to both together, produces nothing. Good is that which produces, and truth is that by which it produces.

7753. These facts may illustrate how the case is with spiritual good and truth, which are called charity and faith; namely, that all things which belong to the church bear relation to these, and those which do not bear relation to them have nothing of the church in them; and also that which does not contain both within it produces no fruit, that is, no good of charity or of faith.

7754. For in order that anything may be produced, there must be two forces, one which is called active, the other which is called passive; the one without the other brings forth nothing. Such forces, or lives, are charity and faith in the man of the church.

7755. The first of the church is good, the second is truth; or the first of the church is charity, and the second is faith. For the truth of the doctrine of faith is for the sake of the good of life. That which is the end for the sake of which something else exists, this is the first.

7756. With the conjunction of the good which is of charity, and the truth which is of faith, in man, the case is this. The good which is of charity enters through the soul into man, but the truth which is of faith enters through the hearing; the former flows in immediately from the Lord, but the latter mediately through the Word. Hence the way by which the good of charity enters is called the internal way; and the way by which the truth of faith enters is called the external way. That which enters by the internal way is not perceived, because it is not plainly subject to sensation; whereas that which enters by the external way is perceived, because it is plainly subject to sensation. For this reason everything of the church is attributed to faith. It is otherwise with those who have been regenerated; with such the good that is of charity is plainly perceived.

7757. The conjunction of the good of charity with the truth of faith is effected in the interiors of man. The good itself which flows in from the Lord adopts truth there, and appropriates it to itself, and thereby causes the good with the man to be good, and the truth to be truth; or the charity to be charity, and the faith to be faith. Without this conjunction charity is not charity, but only natural goodness; neither is faith faith, but only the memory-knowledge of such things as are of faith, and in some cases a persuasion that a thing is so for the sake of earning gain or honor.

7758. When truth has been conjoined with good it is no longer called truth, but good; and so when faith has been conjoined with charity it is no longer called faith, but charity; the reason is that the man then wills and does the truth, and that which he wills and does is called good.

7759. With the conjunction of the good of charity with the truth of faith, the case, further, is this. This good obtains its quality from truth, and truth its essence from good. From this it follows that the quality of good is according to the truths with which it is conjoined; and therefore good becomes genuine if the truths with which it is conjoined are genuine. Genuine truths of faith are possible within the church, but not out of it, for within the church is the Word.

7760. Moreover, the good of charity receives its quality also from the abundance of the truths of faith; likewise from the connection of one truth with another; thus is formed spiritual good with man.

7761. A clear distinction must be made between spiritual good and natural good. As before said, spiritual good has its quality from the truths of faith, their abundance, and their connection; but natural good is born with the man, and also arises by accident, as by misfortunes, diseases, and the like. Natural good saves no one, but spiritual good saves all. The reason is that the good which is formed through the truths of faith is a plane into which heaven can flow, that is, the Lord through heaven, and lead man, and withhold him from evil, and afterward uplift him into heaven; but not so natural good; and therefore they who are in natural good can be as easily carried away by falsity as by truth, provided the falsity appears in the form of truth; and they can be as easily led by evil as by good, provided the evil is presented as good. They are like feathers in the wind.

7762. The confidence of trust which is said to be of faith and is called faith, is not spiritual confidence or trust, but natural. Spiritual confidence or trust has its essence and life from the good of love; but not from the truth of faith separate. The confidence of faith separate is dead; and therefore there cannot be true confidence with those who have led an evil life. Moreover, that confidence which depends on salvation through the Lord’s merit, irrespective of what the life has been, is likewise not from truth.

EXODUS 11

1. And Jehovah said unto Moses, Yet one plague more will I bring upon Pharaoh, and upon Egypt; afterward he will let you go from hence; when he lets everything go, driving he shall drive you out from hence.

2. Say now in the ears of the people, and let them ask a man from his companion, and a woman from her companion, vessels of silver and vessels of gold.

3. And Jehovah gave the people favor in the eyes of the Egyptians. Moreover, the man Moses was very great in the land of Egypt, in the eyes of Pharaoh’s servants, and in the eyes of the people.

4. And Moses said, Thus said Jehovah, About midnight I will go out into the midst of Egypt.

5. And every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh about to sit upon his throne, even unto the firstborn of the maidservant that is behind the millstones; and every firstborn of beast.

6. And there shall be a great cry in the whole land of Egypt, such as there hath been none like it, nor shall be like it anymore.

7. And to all the sons of Israel shall not a dog move his tongue, from man and even to beast; that ye may know that Jehovah doth separate between the Egyptians and Israel.

8. And all these thy servants shall come down unto me, and bow down themselves to me, saying, Get thee out, thou, and all the people that is at thy feet; and thereafter I will go out. And he went out from before Pharaoh in the wrath of anger.

9. And Jehovah said unto Moses, Pharaoh will not hear you; that my wonders may be multiplied in the land of Egypt.

10. And Moses and Aaron did all these wonders before Pharaoh; and Jehovah made firm the heart of Pharaoh, and he did not let the sons of Israel go out of his land.

7763. THE CONTENTS.

The subject treated of in this chapter in the internal sense is the damnation of faith separate from charity, which is signified by the firstborn of Egypt that were given up to death at midnight; and also the memory-knowledges of truth and good that were to be transferred to those who are of the spiritual church, which knowledges are signified by the vessels of silver and of gold that the sons of Israel were to ask from the Egyptians.

7764. THE INTERNAL SENSE.

Verses 1-3. And Jehovah said unto Moses, Yet one plague more will I bring upon Pharaoh, and upon Egypt; afterward he will let you go from hence; when he lets everything go, driving he shall drive you out from hence. Say now in the ears of the people, and let them ask a man from his companion, and a woman from her companion, vessels of silver and vessels of gold. And Jehovah gave the people favor in the eyes of the Egyptians. Moreover, the man Moses was very great in the land of Egypt, in the eyes of Pharaoh’s servants, and in the eyes of the people. “And Jehovah said unto Moses,” signifies instruction; “Yet one plague more will I bring upon Pharaoh, and upon Egypt,” signifies the end of vastation, which is damnation; “afterward he will let you go from hence,” signifies that then they will be left; “when he lets everything go, driving he shall drive you out from hence,” signifies that they will leave them completely, and will hold them in aversion, and shun their presence; “say now in the ears of the people,” signifies instruction and obedience; “and let them ask a man from his companion, and a woman from her companion, vessels of silver and vessels of gold,” signifies that the memory-knowledges of truth and good taken away from the evil who have been of the church, will be bestowed upon the good who are of it; “and Jehovah gave the people favor in the eyes of the Egyptians,” signifies the fear of those who are in evils on account of those who are of the spiritual church, by reason of the plagues; “moreover, the man Moses was very great in the land of Egypt,” signifies respect now for truth Divine; “in the eyes of Pharaoh’s servants, and in the eyes of the people,” signifies with those who were in subordination there.

7765. And Jehovah said unto Moses. This signifies instruction (see n. 7186, 7267, 7304, 7380).

7766. Yet one plague more will I bring upon, Pharaoh, and upon Egypt. That this signifies the end of vastation, which is damnation, is evident from the signification of “yet one plague more,” as being the last of vastation. That by the plagues brought upon Egypt were signified successive states of vastation, is evident from the explication of what goes before; that the last is damnation, namely, of faith separate from charity, will be seen from what follows; for by the firstborn given up to death in Egypt is signified the damnation of this faith; by “death,” the damnation itself; and by “the firstborn,” faith. Faith is said to be damned when the things of faith are applied to support falsities and evils; and when they support these, they pass over to their side, and become a means of confirming them. This is the case with those who both in doctrine and in life separate faith from charity; but with these there is no faith; there is only the memory-knowledge of such things as are of faith, which knowledge is by them called faith. This is meant by faith damned. Moreover, the subjects themselves in whom the things of faith have been adjoined to falsities and evils, after vastations are in damnation. The damnation is made sensible by the putrid and offensive stench which exhales from them, more than from those who have not been possessed of the things of faith. This is the case in particular as in general; in general, if any evil spirit approaches a heavenly society where there is charity, the stench from him is plainly perceived; in like manner in particular where there had been such things as are of heaven, that is, such as are of faith, and in the same subject also such things as are of hell. From all this it is now evident that by “yet one plague more which shall be brought upon Pharaoh and upon Egypt” is signified the last of vastation, which is damnation; for by Pharaoh are represented those who have infested, and who are here being damned; and by “Egypt” is signified the natural mind (n. 5276, 5278, 5280, 5288, 5301, 6147, 6252).

7767. Afterward he will let you go from hence. That this signifies that then they will be left, is evident from the signification of “to let go,” as being to leave (as frequently above).

7768. When he lets everything go, driving he shall drive you out from hence. That this signifies that they will leave them completely, and will hold them in aversion and shun their presence, is evident from the signification of “to let everything go,” as being to leave completely; and from the signification of “driving he shall drive you out,” as being to hold in aversion and shun those who are of the spiritual church whom they had infested; for he who holds in aversion the presence of anyone, also shuns his presence, and likewise drives him away from him. That they now hold in aversion and shun those who are of the spiritual church, is because the good and the truth which flow in, now torment them. The case herein is like that of painful ulcers which do not endure even the touch of warm water or a breath of air; or like that of an injured eye which cannot bear even the mild rays of the sun. The natural mind of such spirits is now such a sore; for after they have been vastated, that is, after the things that had been of faith have been rejected, they suffer at the least breath of good and truth, whence comes aversion.

7769. Say now in the ears of the people. That this signifies instruction and obedience, is evident from the signification of “saying,” as here being instruction, for Jehovah now says what the sons of Israel were to do when they departed from Egypt. Obedience is signified by “saying in the ears,” for the ears correspond to obedience, and consequently signify it (n. 2542, 3869, 4551, 4652-4660).

7770. And let them ask a man from his companion, and a woman from her companion, vessels of silver and vessels of gold. That this signifies that the memory-knowledges of truth and good, taken away from the evil who have been of the church, will be bestowed upon the good who are of it, is evident from the signification of “vessels of silver and vessels of gold,” as being memory-knowledges of truth and good. (That “silver” denotes truth, and “gold” good, see n. 1551, 1552, 2954, 5658, 6112; and that “vessels” denote memory-knowledges, n. 3068, 3079.) Memory-knowledges are called vessels of truth and good, because they contain them. It is believed that the memory-knowledges of truth and good are the very truths and goods of faith; but they are not. It is the affections of truth and good that make faith, and these flow into memory-knowledges, as into their vessels. That to ask these things of the Egyptians denotes to take them away and adjudge them to themselves, is plain; hence in a previous chapter (3) it is said that they should “spoil the Egyptians” (verse 22); and in the chapter which follows (12), that they “spoiled them.” Its being said that “a man should ask of his companion and a woman of her companion,” is because “man” relates to truth, and “woman” to good, as they also signify them.

[2] How the case herein is, see the explication at Exodus 3:22, n. 6914-6917, from which it can be seen that the very memory-knowledges of truth and good which have been possessed by those of the church who have known the arcana of faith and yet have lived a life of evil, are transferred to those who are of the spiritual church. (How this transfer is effected, see n. 6914.) These things are signified by the Lord’s words in Matthew:

The Lord said unto him who went away and hid his talent in the earth, Take ye the talent from him, and give it to him that hath the ten talents. For unto everyone that hath shall be given, that he may have abundance; but from him that hath not, even that which he hath shall be taken away; and cast ye the useless servant into the outer darkness (Matt. 25:25, 28-30; and Luke 19:24-26).

Whosoever hath, to him shall be given, and he shall have abundance; but whosoever hath not, from him shall be taken away even that which he hath (Matt. 13:12; and Mark 4:24-25).

[3] The reason is that with the evil the knowledges of good and truth are applied to evil uses, and with the good the knowledges of good and truth are applied to good uses; the knowledges are the same, but the application to uses effects their quality with each person. The case herein is like that of worldly riches, which with one person are disposed for good uses, with another for evil uses; consequently riches are such with each person as are the uses unto which they are disposed. From this also it is evident that the same knowledges, like the same riches, which the evil had possessed, can be with the good and serve for good uses.

From all this it can now be seen what is represented by the command that the sons of Israel should ask from the Egyptians vessels of silver and vessels of gold, and should thus deprive and despoil them; such seizure or despoiling would never have been commanded by Jehovah unless it had represented such things in the spiritual world.

[4] Similar to this is what is written in Isaiah:

At last the merchandise of Tyre, and her meretricious hire, shall be holiness to Jehovah; and it shall not be stored up nor kept back; but her merchandise shall be for them that dwell before Jehovah to eat, to sate themselves, and for the ancient one in covering himself (Isa. 23:18);

speaking of Tyre, by which are signified the knowledges of good and truth (n. 1201); “merchandise” and “meretricious hire” denote knowledges applied to evil uses; that these should be given to the good who will apply them to good uses, is signified by “her merchandise being for them that dwell before Jehovah to eat to sate themselves, and for the ancient one in covering himself.”

[5] Also in Micah:

Arise and thresh, O daughter of Zion; for I will make thy horn iron, and I will make thy hoofs brass; that thou mayest break in pieces many peoples; and I have devoted their gain to Jehovah, and their wealth to the Lord of the whole earth (Micah 4:13);

“to break in pieces many peoples” denotes to devastate them; the “gain which is devoted to Jehovah and to the Lord of the whole earth” denotes the knowledges of truth and good. That David sanctified to Jehovah the silver and the gold that he had taken from the nations which he had subdued, from the Syrians, from Moab, from the sons of Ammon, from the Philistines, from Amalek, and from the spoil of Hadadezer (2 Sam. 8:11-12); and that Solomon put the sanctified things of his father among the treasures of the house of Jehovah (1 Kings 7:51) involve the like.

7771. And Jehovah gave the people favor in the eyes of the Egyptians. That this signifies the fear of those who are in evils on account of those who are of the spiritual church by reason of the plagues, is evident from what was unfolded above (n. 6914), where are like words.

7772. Moreover, the man Moses was very great in the land of Egypt. That this signifies respect now for truth Divine, is evident from the representation of Moses, as being truth Divine (of which frequently above); from the signification of “very great,” as being respect, here respect from fear, for the evil who are in hell have no other respect for the Divine than that of fear (that “very great” denotes respect, is manifest, for it is said “in the eyes of Pharaoh’s servants, and in the eyes of the people”); and from the signification of “the land of Egypt,” as being the natural mind (see n. 5276, 5278, 5280, 5288, 5301, 6147, 6252). From this it is evident that by “the man Moses was very great in the land of Egypt,” is signified respect for truth Divine in the mind, namely, in that of the infesters.

7773. In the eyes of Pharaoh’s servants, and in the eyes of the people. That this signifies, with those who were in subordination there, is evident from the signification of “servants” and of “people,” as being those who are subordinate; for by Pharaoh are represented the chief ones who infested, under whom the rest were subordinate. That the subordinate are signified is because among the evil as well as among the good, that is, in hell as in heaven, there is a form of government, that is, there is rule, and there is subordination, without which society would have no coherence. But the subordinations in heaven are wholly different from the subordinations in hell. In heaven all are like equals, for one loves another as brother loves brother; nevertheless one sets another before himself in proportion as he excels in intelligence and wisdom. The very love of good and truth causes everyone, as it were of himself, to subordinate himself to those who are superior to him in the wisdom of good and the intelligence of truth. But the subordinations in hell are those of despotic authority, and consequently of severity; for he who commands rages fiercely against those who do not favor all his commands; for everyone regards another as his enemy, although outwardly as a friend, for the sake of banding together against the violence of others. This banding together is like that of robbers. They who are subordinate continually aspire to rule, and also frequently break forth in revolt, and then the conditions there are lamentable, for then there are severities and cruelties and this takes place by alternations. From all this it can be seen how the case is with subordinations in the other life.

7774. Verses 4-8. And Moses said, Thus said Jehovah, About midnight I will go out into the midst of Egypt. And every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh about to sit upon his throne, even unto the firstborn of the maidservant that is behind the millstones; and every firstborn of beast. And there shall be a great cry in the whole land of Egypt, such as there hath been none like it, nor shall be like it anymore. And to all the sons of Israel shall not a dog move his tongue, from man and even to beast; that ye may know that Jehovah doth separate between the Egyptians and Israel. And all these thy servants shall come down unto me, and bow down themselves to me, saying, Get thee out, and all the people that is at thy feet; and thereafter I will go out. And he went out from Pharaoh in the wrath of anger. “And Moses said, Thus said Jehovah,” signifies instruction; “About midnight,” signifies when the devastation is total; “I will go out into the midst of Egypt,” signifies the presence of the Divine then everywhere; “and every firstborn in the land of Egypt shall die,” signifies the damnation then of faith separate from charity; “from the firstborn of Pharaoh about to sit upon his throne,” signifies the falsified truths of faith which are in the first place; “even to the firstborn of the maidservant that is behind the millstones,” signifies the falsified truths of faith which are in the last place; “and every first-born of beast” signifies the adulterated goods of faith; “and there shall be a great cry in the whole land of Egypt,” signifies interior lamentation; “such as there hath been none like it, nor shall be like it anymore” signifies that the state was such that there could not be any like it; “and to all the sons of Israel shall not a dog move his tongue,” signifies that among those who were of the spiritual church there should not be the least of damnation and lamentation; “from man and even to beast,” signifies neither as to truth nor as to good; “that ye may know that Jehovah doth separate between the Egyptians and Israel,” signifies that it may be known what is the nature of the difference between those who are in evil and those who are in good; “and all these thy servants shall come down unto me,” signifies those who are subordinate; “and bow down themselves to me,” signifies respect from fear on account of truth Divine; “saying, Get thee out, and all the people that is at thy feet,” signifies supplication that they may depart from those who are in truth from the Divine, from the highest to the lowest; “and thereafter I will go out,” signifies that truth Divine will depart; “and he went out from before Pharaoh in the wrath of anger,” signifies the rending asunder of the presence of truth Divine from those who are about to be damned.

7775. And Moses said, Thus said Jehovah. This signifies instruction (as above, n. 7765).

7776. About midnight. That this signifies when the devastation is total; is evident from the signification of “midnight,” as being when the thick darkness is most dense, that is, when there is mere falsity; for “night” signifies a state of falsity (n. 2353, 6000), and the middle of it denotes the highest; thus “midnight” denotes total devastation.

7777. I will go out into the midst of Egypt. That this signifies the presence of the Divine then everywhere, is evident from the signification of “going out through the midst,” when said of Jehovah, as being the presence of the Divine. When “the midst” is predicated of land it signifies everywhere; for “to go out through the midst of Egypt” denotes into every part.

7778. And every firstborn in the land of Egypt shall die. That this signifies the damnation of faith separate from charity, is evident from the signification of “dying,” as being damnation (see n. 5407, 6119); and from the signification of “firstborn,” as being the faith of the church through which is charity (n. 352, 2435, 6344, 7035); but the “firstborn in the land of Egypt” denotes faith without charity (of which above, n. 7766).

[2] As regards faith without charity, it is to be said further that faith without charity is not faith, but only the memory-knowledge of such things as are of faith; for the truths of faith look to charity as their ultimate end, and afterward proceed from charity as their first end. From this it is manifest that those things which are of faith have no existence with those who are not in charity, and yet it is known that the memory-knowledge of the truths of faith does exist with them. This memory-knowledge is that which they call faith. And when the memory-knowledges of the truth and good of faith are applied by them to confirm falsities and evils, then the truths and goods of faith no longer exist with them, because the truths and goods give assent to the falsities and evils which they serve, for then those very falsities and evils which they confirm are seen in them.

[3] Those things which are of genuine faith look upward to heaven and to the Lord; but those which are of faith separate from charity look downward, and when they confirm evils and falsities they look toward hell. From this also it is evident that faith separate from charity is not faith. From all this it can be seen what is meant by the damnation of faith separate from charity, namely, that it is the damnation of the falsified truth and adulterated good of faith; for when good has been falsified it is no longer truth but falsity, and when good has been adulterated it is no longer good but evil; and faith itself is no longer the faith of truth and good, but of falsity and evil, no matter how it may appear and sound in the outward form.

And (what is a secret) the quality of everyone’s faith is such as is the quality of his life. If therefore the life has been damned, so also has the faith; for it is the faith of falsity when the life is a life of evil. That this is so does not appear in the world, but it is clearly shown in the other life when the evil there are being deprived of the memory-knowledge of truth and good, for then the falsities from evils which had lain hidden within them, come forth.

[4] With some of the evil there is a persuasion that the truth of faith is truth, which persuasion is also supposed to be faith, but is not faith; for it is impressed from this end, that it may serve as a means of securing gain, honors, and reputation. So long as these truths serve as means, they are loved for the sake of the end, which is evil; but when they no longer so serve, they are left behind, nay, they are regarded as falsities. This persuasion is what is called “persuasive faith,” and is what is meant by the words of the Lord in Matthew:

Many will say to Me in that day, Lord, Lord, have we not prophesied by Thy name, and by Thy name have cast out demons, and in Thy name done many mighty works? But then will I confess unto them, I know you not; depart from Me ye that work iniquity (Matt. 7:22-23).

The same faith is also meant by the “lamps without oil” with the five foolish virgins, who also said, “Lord, Lord, open to us. But He answering said, Verily I say to you, I know you not” (Matt. 25:11-12); by “lamps” are signified the truths of faith, and by “oil” the good of charity; thus by “lamps without oil,” the truths of faith without the good of charity.

7779. From the firstborn of Pharaoh about to sit upon his throne. That this signifies the falsified truths of faith which are in the first place, is evident from the signification of “the firstborn,” as being faith (see n. 352, 2435, 6344, 7035); from the representation of Pharaoh, as being memory-knowledge in general perverting the truths of the church (n. 6015, 6651, 6679, 6683, 6692), thus “the firstborn of Pharaoh” denotes the faith of such, consequently the faith of the falsified truths of faith; and from the signification of “throne,” as being the reign of truth, and in the opposite sense, the reign of falsity (see n. 5313). That the falsified truths of faith which are in the first place are meant by “the firstborn of Pharaoh about to sit upon his throne” is evident from the fact that it is said “even to the firstborn of the maidservant that is behind the millstones,” by which are signified the falsified truths of faith which are in the last place; and moreover, the son of a king is what comes first, because a king is the head.

[2] Falsified truths in the first place are those which are acknowledged as essentials, such as these: that faith saves howsoever a man has lived; that it saves man in the last hour of his life; and that he then is pure from sins; thus that sins are wiped away in a moment, like the uncleanness of the hands by water; which insist that there is faith without charity, and that in respect to man’s salvation the life effects nothing, also that a man-devil can in a moment be made an angel of God. Such and the like are falsified truths in the first place. Those which are thence next derived are in the second place. Those which are remotely derived are in the last place. For the derivations of every truth are ample, and in a long series, some of which enter directly, some indirectly; those which only touch being the last.

[3] That such and the like are falsified truths of faith, is very evident; for who does not know, if he thinks justly, that the life of faith causes a man to be spiritual, but not faith except insofar as it has been implanted in the life. The life of man is his love, and that which he loves he wills and intends, and that which he wills and intends, he does. This is the being of man, but not that which he knows and thinks and does not will. This being of man cannot in any wise be changed into another being by thinking about mediation and salvation; but by regeneration anew, which is being effected during a great part of his life; for he must be conceived, born, and grown up anew; and this is not effected by thinking and speaking, but by willing and acting.

[4] These things are said because by the “firstborn of Pharaoh,” and the “firstborn of the Egyptians,” is signified faith separated from charity, which has been shown in what precedes not to be faith, but the memory-knowledge of such things as are of faith. The firstborn of the Egyptians represented this faith because the Egyptians were versed in the knowledge of rituals of the church above the rest who constituted the representative church after the time of the flood (see n. 4749, 4964, 4966, 6004). At that time all rites were representative of the spiritual things which are in heaven. The Egyptians had more knowledge of these things than others, but in process of time they began to love the knowledges alone, and then, in like manner as is done at this day, to make everything of the church consist in the knowledge of such things as are of the church, and no longer in the life of charity. Thus they inverted the whole order of the church, which being inverted, the truths which are called truths of faith could not but be falsified; for the truths which are applied contrary to Divine order (as is the case when they are applied to evils, and among the Egyptians to magic) are no longer truths with them, but become falsities from the evils to which they are applied.

[5] To illustrate this by the worship of a calf among the Egyptians. They knew what a calf represented, namely, the good of charity; so long as they knew this and thought this, when they saw calves, or when they prepared calves in feasts of charity such as the ancients held, and afterward when calves were applied in sacrifices, they then thought sanely and together with the angels in heaven, to whom a calf is the good of charity. But when they began to make calves of gold, and to place them in their temples and worship them, they then thought insanely and together with the infernals; and in this way they inverted a true representative into a false representative.

7780. Even unto the firstborn of the maidservant that is behind the millstones. That this signifies the falsified truths of faith which are in the last place, is evident from the signification of “firstborn,” as being faith (of which just above, n. 7779), and because it denotes faith, it denotes truth in the complex, for truth is of faith because it is to be believed; and from the signification of “maidservant,” as being the exterior affection of truth, or the affection of memory-knowledges (n. 1895, 2567, 3835, 3849). But a “maidservant behind the millstones” denotes the most external affection of memory-knowledges, for by “behind the millstones” is signified what is in the last place. It is said “behind the millstones” because a “millstone” is predicated of those things which are of faith; for by millstones grain is ground into flour, and is thus prepared for bread; and by “flour” is signified the truth from which is good, and by “bread” that very good which is thence derived. Thus “to sit at the millstones” is to learn and be imbued with such things as may be serviceable to faith, and through faith to charity. For this reason the ancients, when they described the first rudiments of the doctrine of faith, described them by “sitting at the millstones,” and the things which were still more rudimentary by “sitting behind the millstones.” Because of such a signification, the Lord, where He teaches about the last time of the church, says:

Two women shall be grinding at the mill, the one shall be taken and the other left (Matt. 24:41),

which would never have been said unless a “mill” had signified those things which are of faith. (What a “mill” and “grinding” mean in the internal sense, see n. 4335.) As to the truths of faith which are in the first place, and those which are in the last, be it known that those truths of faith which immediately proceed from the good of charity are what are in the first place, for they are goods in form; but the truths which are in the last place are naked truths; for when truths are successively derived, they recede at each step from good, and finally become naked truths. Such truths are signified by “maidservants behind the millstones.”

7781. And every firstborn of beast. That this signifies the adulterated goods of faith, is evident from the signification of “firstborn,” as being faith; and from the signification of “beast,” as being the affections of good, and in the opposite sense the affections of evil (see n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 2179, 2180, 3519, 5198). That “beasts” have this signification is from the representatives in the other life (n. 3218). Therefore also such things were signified by them in sacrifices (n. 2180, 2805, 2807, 2830, 3519). As “beasts” had this signification, therefore by “the firstborn of beast” is signified the good of truth, in this case adulterated, because belonging to the Egyptians, who perverted all truths and goods by applications to evil uses.

7782. And there shall be a great cry in the whole land of Egypt. That this signifies interior lamentation, is evident from the signification of a “cry” (here made on account of the dead firstborn, in the internal sense on account of damnation), as being lamentation. That “a great cry” denotes interior lamentation, is because the greater the lamentation is, the more interior it is.

7783. Such as there hath been none like it, nor shall be like it anymore. That this signifies that the state was such that there could not be any like it, can be seen from what has been unfolded above (n. 7649, 7686).

7784. And to all the sons of Israel shall not a dog move his tongue. That this signifies that among those who are of the spiritual church there shall not be the least of damnation and lamentation, is evident from the representation of the sons of Israel, as being those who are of the spiritual church (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); and from the signification of “a dog not moving his tongue,” as being that there shall not be the least of damnation and lamentation; for this statement is opposed to the “great cry which shall be in the land of Egypt,” which denotes interior lamentation (n. 7782), and this on account of the damnation signified by the death of the firstborn.

[2] By those who are of the spiritual church (that is, who are in the good of this church) not having the least of damnation, is not to be understood that they are devoid of all evil; but that they are withheld from evil in good by the Lord. That which is their own is nothing but what is evil and damned; but that which is the Lord’s own and which they receive is good, consequently is devoid of all damnation. Thus it is meant that there is nothing of damnation with those who are in the Lord.

[3] Its being said that “a dog shall not move his tongue” is on account of the signification of a “dog.” A “dog” signifies the lowest of all, or those who are of small value in the church, likewise those who are outside of the church, also those who prate much about the things of the church and understand little; and in the opposite sense, those who are altogether outside of the faith of the church and treat with contumely the things of faith. That “dogs” signify those who are outside of the church, is evident in Matthew:

Jesus said unto the Greek woman, a Syrophoenician, It is not good to take the children’s bread and cast it to the dogs. But she said, Surely Lord; but even the little dogs eat of the crumbs which fall from their master’s table. Then Jesus answering said unto her, O woman, great is thy faith; be it unto thee as thou wilt; and her daughter* was healed (Matt. 15:26-28; Mark 7:27-28);

where by “children” are meant those who are within the church, and by “dogs” those who are outside of it. In like manner by the “dogs which licked the sores of Lazarus” (Luke 16:21); for by the “rich man” there, in the internal sense, is meant one who is within the church and consequently abounds spiritual riches, which are the knowledges of truth and good. “Dogs” denote those who are in the lowest place within the church, who prate much about the things of the church and understand little, and in the opposite sense, those who treat with contumely the things of faith, in these passages:

His watchmen are all blind, they do not know; they are all dumb dogs, they cannot bark; looking on, lying down, loving to sleep (Isa. 56:10).

They are noisy like a dog, they go round about in the city; for they belch with their mouth; swords are in their lips (Ps. 59:6-7, 14).

That thy foot may stamp in blood, the tongue of thy dogs . . . (Ps. 68:23).

Give not that which is holy to the dogs, neither cast ye your pearls before the swine, lest haply they trample them with their feet, and turn and rend you (Matt. 7:6).

For this reason the vilest of all things, which was to be cast away, is signified by a “dead dog” (1 Sam. 24:14; 2 Sam. 9:8; 16:9).

* The Latin has “the woman.”

7785. From man and even to beast. That this signifies neither as to truth nor as to good, is evident from the signification of “man,” as being truth (see n. 3134); and from the signification of “beast,” as being the affection of good, thus good (of which just above, n. 7781).

7786. That ye may know that Jehovah doth separate between the Egyptians and Israel. That this signifies that it may be known what is the difference between those who are in evil and those who are in good, is evident from the signification of “knowing,” as being to be known; from the representation of the Egyptians, as being those who are in evil (by “the Egyptians” were before signified those who are in falsity, but now, after they have been vastated in respect to the truths of the church which they knew, they signify those who are in evil, for by the death of the firstborn is signified damnation, which is a state of evil); and from the representation of the sons of Israel, as being those who are of the spiritual church (see above, n. 7784), thus those who are in good; for they who are of the spiritual church are led by means of faith to charity, thus by means of truth to good.

7787. And all these thy servants shall come down unto me. That this signifies those who are subordinate, is evident from the signification of “Pharaoh’s servants,” as being those who are subordinate (of which above, n. 7773).

7788. And bow down themselves to me. That this signifies respect from fear on account of truth Divine, is evident from the representation of Moses, as being truth Divine (of which frequently above); from the signification of “bowing down themselves,” as being humiliation; but here, because it is said of those who are in evil, it denotes respect from fear. It is said “respect from fear,” because the evil have not any respect for truth Divine, not even for the Divine Itself, except that which they have from fear; for they who are in hell love themselves alone, and those who love themselves alone have no respect for anyone else, because they turn toward themselves all respect for others, even for the Divine Itself. Where love is, there is respect; where love is not, there is no respect except that which is from fear. For this reason the evil in the other life undergo punishments, until at last they do not venture to rise up against the good and infest them; for they are deterred from doing evil by no other means than the fear of punishments.

7789. Saying, Get thee out, and all the people that is at thy feet. That this signifies supplication that those may depart who are in truth from the Divine, from the highest to the lowest, is evident from the signification of “going out,” as being to depart; from the representation of Moses, who is here meant by “thee,” as being truth Divine; from the signification of “people,” as being those who are in truth from the Divine; for by the sons of Israel, who are here “the people,” are represented those who are of the spiritual church, thus who are in the truth of good and in the good of truth, here those who are in the truth from the Divine, because it is said “the people who are at thy feet,” for by Moses is represented truth Divine; and from the signification of “at thy feet,” as being those who are beneath, thus who are subordinate. For the “feet” signify lower because natural things, because the natural world is beneath the spiritual world (that the “feet” signify natural things see n. 2162, 3761, 3986, 4280, 4938-4952); and for this reason it is said, “the people who are at thy feet.” From the highest to the lowest is also signified; by “Moses” the highest, because he represents truth Divine; by “the people at his feet,” all and each of those who are in truth from the Divine.

7790. And thereafter I will go out. That this signifies that truth Divine will depart, is evident from the signification of “going out,” as being to depart; and from the representation of Moses, as being truth Divine. These things signify that when those who have infested the upright are damned, all truth Divine departs from them; for they are then in the state of their evil, and evil rejects and extinguishes all truth Divine. Heretofore, previous to their damnation, they were indeed acquainted with the truths of faith; but nevertheless they had no truths in them; for truths were then in their mouth, but not in the heart; and therefore when they have been vastated as to these truths, evil remains, and then also the falsity of evil comes forth to view which had lain hidden within them; for although they had professed truths, they were nevertheless not in truths, but in falsities. Moreover, the very profession of truth did not descend from its own beginning, namely, from good; but from evil; for they had made it for the sake of gain, honors, and reputation, thus for the sake of themselves and the world. The truths which descend from such a beginning adhere on the surface, and therefore when they are being vastated the truths fall off like scales, and when they fall off, they leave places that are foul-smelling and putrid from the falsities which exhale from the evils there. Such is the lot of those who have known the truths of faith, and yet have lived contrary to them, according to the Lord’s words in Luke:

That servant who knoweth his Lord’s will, but maketh not himself ready, nor doeth his will, shall be beaten with many stripes; but he that knoweth not, though he do things worthy of stripes, shall be beaten with few (Luke 12:47-48).

7791. And he went out from before Pharaoh in the wrath of anger. That this signifies the rending asunder of the presence of truth Divine from those about to be damned, is evident from the signification of “going out,” as being to depart, here to be rent asunder, because it is said “in the wrath of anger;” moreover, at the last when damnation takes place, there is a rending asunder; for when they begin to hold truth Divine in aversion, and also to fear it, and finally to feel horror at its presence, they rend themselves asunder from it; from the representation of Moses, as being truth Divine (of which frequently above); from the representation of Pharaoh, as being those who had infested those who are of the spiritual church (of which also frequently above), but in the present case those who are about to be damned, for damnation is signified by the firstborn being given up to death (see n. 7778); and from the signification of “the wrath of anger,” as being repugnance and aversion (see n. 3614, 5034, 5798), and when attributed to the Divine, as here to the Divine truth which is represented by Moses, it is not meant that the Divine turns itself away, but that they who are in evil turn themselves away (see n. 5798). “Wrath” is predicated of falsity, and “anger” of evil (n. 3614).

7792. Verses 9, 10. And Jehovah said unto Moses, Pharaoh will not hear you; that My wonders may be multiplied in the land of Egypt. And Moses and Aaron did all these wonders before Pharaoh; and Jehovah made firm the heart of Pharaoh, and he did not let the sons of Israel go out of his land. “And Jehovah said unto Moses,” signifies information; “Pharaoh will not hear you,” signifies no obedience; “that My wonders may be multiplied in the land of Egypt,” signifies that they may be confirmed in the fact that they were in no faith, but in evil; “and Moses and Aaron did all these wonders before Pharaoh,” signifies that these vastations, and the consequent confirmations that they were in evil, were effected by means of truth proceeding from the Divine; “and Jehovah made firm the heart of Pharaoh,” signifies that they were determined; “and he did not let the sons of Israel go out of his land,” signifies that they did not leave those who were of the spiritual church.

7793. And Jehovah said unto Moses. That this signifies information, is evident from the signification of “saying,” when Jehovah foretells what shall be done, as being information.

7794. Pharaoh will not hear you. That this signifies no obedience, is evident from the signification of “to hear,” as being obedience (n. 2542, 3869, 4652-4660, 5017, 7216); and from the representation of Pharaoh, as being those who have infested the upright in the other life, and who are now about to be damned.

7795. That My wonders may be multiplied in the land of Egypt. That this signifies that it may be confirmed that they had been in no faith, but in evil, is evident from the signification of the “wonders” and “signs” that were done in Egypt, as being vastations and consequent confirmations that they were evil (n. 7633); for these “wonders” signified so many degrees of the vastation of those who within the church had been in the memory-knowledge of such things as are of faith, and yet had lived evilly; and because these are they who infest the upright in the other life, it is their state now which is here signified (n. 7465). By these “wonders being multiplied” are signified the successive degrees of their states. The reason why there are so many degrees is in order that the evil may be confirmed in the fact that they are in evil; and also that the good may be enlightened concerning the state of those within the church who have lived evilly (n. 7633). Except for these reasons, the evil might be condemned and let down into hell without so many successive changes of states.

[2] That before the evil are condemned and let down into hell they undergo so many states is altogether unknown in the world. It is believed that man is at once either condemned or saved, and that this is effected without any process; but the case is otherwise. Justice reigns there, and no one is condemned until he himself knows, and is inwardly convinced, that he is in evil, and that it is utterly impossible for him to be in heaven. His own evils are also laid open to him, according to the words of the Lord in Luke:

There is nothing covered up, that shall not be revealed; or hidden, that shall not be known. Wherefore whatsoever ye have said in the darkness shall be heard in the light; and that which ye have spoken in the ear in the bed chambers shall be proclaimed upon the housetops (Luke 12:2-3; Matt. 10:26-27; Mark 4:22);

and what is more, he is also warned to desist from evil; but when he cannot do this because of the dominion of evil, the power is then taken away from him of doing evil by falsifications of truth and pretenses of good, which is effected successively from one degree to another, and finally condemnation follows and the letting down into hell. This takes place when he comes into the evil of his life.

[3] The evil of the life is evil of the will and of the thought thence derived; thus it is the man’s inward quality and what would be his quality outwardly if he were not hindered by the laws, and likewise by fears of the loss of gain, of honor, of reputation, and of life. This is the life which follows every man after death, but not the outward life, except that which proceeds from the inward life; for in outward things a man pretends what is contrary; and therefore when a man after death is being vastated in respect to outward things, it then plainly appears what had been his quality both in will and in thought. To this state every evil person is reduced by means of degrees of vastation, for all vastation in the other life advances from outward to inward things. From all this it can be seen what is the nature of the justice in the other life, and what the nature of the process before an evil person is condemned. From this it is evident that by “My wonders being multiplied in the land of Egypt,” is signified that the evil may be confirmed in the fact that they have been in no faith, but in evil. (That they who are in evil have no faith, see above, n. 7778.)

7796. And Moses and Aaron did all these wonders before Pharaoh. That this signifies that these vastations, and the consequent confirmations that they were in evil, were effected by means of truth from the Divine, is evident from the representation of Moses and Aaron, as being truth Divine, Moses the truth which proceeds immediately from the Divine, and Aaron the truth which proceeds mediately (see n. 7010, 7089, 7382); and from the signification of the “wonders done in Egypt” or “before Pharaoh,” as being so many vastations of those who had been of the church and had lived evilly. That the “wonders of Egypt” have this signification can be seen from the signification of the several wonders; that they are also confirmations that they are not in faith but in evil, see just above (n. 7795). It is said that “Moses and Aaron did these wonders,” when yet they were not done by them, but by the Divine; but it is so said because by Moses and Aaron is represented truth Divine, and the wonders were wrought by the Divine by means of truth proceeding from Itself; for all things which are done by the Divine Itself are done by means of truth proceeding from Itself; the Divine Itself is the being [esse] of all things, whereas the truth proceeding from It is the derivative manifestation [existere] of all things; Good Itself, which is the Divine Esse, produces all things by means of its truth. It is said that vastations are effected by means of truth from the Divine, but it is to be understood that Divine truth is not the cause, for the Divine vastates no one; but the evil person vastates himself by rendering himself determined against truth Divine, extinguishing, rejecting, or perverting it; and by turning the good Divine which continually flows in, into evil. This evil then is that which vastates, and from this it is evident whence the cause is, namely, that the influx of good and of truth from the Divine is not the cause, for without the influx of these there is no life; but the cause is their conversion into evil and falsity, which is done by him who is in evil.

7797. And Jehovah made firm the heart of Pharaoh. That this signifies that they were determined, is evident from the signification of “making firm the heart,” as being to be determined (see n. 7272, 7300, 7305. That Jehovah does not make firm the heart, or do evil, although this is attributed to Him in the sense of the letter of the Word, see n. 7533, 7632, 7643).

7798. And he did not let the sons of Israel go out of his land. That this signifies that they did not leave those who were of the spiritual church, is evident from the signification of “to let go,” as being to leave; and from the representation of the sons of Israel, as being those who are of the spiritual church (see n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223).

7799. ON THE SPIRITS AND INHABITANTS OF THE PLANET JUPITER.

Social interaction with the spirits and angels of the planet Jupiter has been granted me a longer time than with the spirits of the other planets, and therefore more particulars are to be related concerning their state, and that of the inhabitants of this planet.

7800. The planet Jupiter does not indeed appear to those who are in the other life; but the spirits who are from it. These appear in front, to the left, at some distance, and this constantly; there also the planet is in the idea of spirits and angels. The spirits of each planet are separate from those of other planets, and are near their own world. The reason why they are separated is that they are of a different disposition, and are in a different province in the Grand Man; and they who are of a different disposition appear remote from others according to the diversity. All separation and distinction of spirits and angels in respect to places and distances in the other life, appear in accordance with the diversities of dispositions and genius, for place corresponds to state (see n. 2625, 2837, 3356, 3387, 4321, 4882, 5605, 7381).

7801. There are many kinds of spirits from the planet Jupiter, but there are three with which I have been in company, and with which I have often spoken. One kind, which is also the lowest, appear dark, almost black. They are contemned by others, and are called “chastisers,” because they chastise the inhabitants of their earth who live evilly; they are continually desirous to come to heaven. Another kind have shining faces, as from the reflected light of a candle. These appear to sit like idols, for they suffer themselves to be adored by others, especially by the servants whom they had in the world; for there they persuaded them that they were mediators with the Lord; they are called by them “saints,” and also “lords.” The third kind, which is the best, excel the rest in intelligence and wisdom. They appear in blue clothing, or clothing of the color of the sky, with interwoven little grains of gold. But the angels themselves who are from that earth, are together with the angels of the rest of the earths; for all who are truly angels constitute one general heaven.

7802. It is a common thing on that earth for spirits to speak with the inhabitants and instruct them, and also chastise them if they have done evil; on which subject, as many things have been related to me by their angels, I would speak in order. The reason why the spirits of that planet speak with the men, is that these think much about heaven, and about the life after death; and are comparatively but little solicitous about life in the world; for they know that they will live after their decease, and in a state of happiness according to the state of their internal man as formed in the world. It was also a common thing on our earth in ancient times to speak with spirits and angels, from a like cause, namely, that those men thought about heaven, and little about the world. But this living communication with heaven was in time closed, as man from internal became external, that is, as he began to think about the world and little about heaven, and especially when he no longer believed that there is a heaven or a hell, nor that there is in himself a spirit man who lives after death. For at this day it is believed that the body lives from itself, and not from its spirit; and therefore unless man could now have faith that he is to rise again with the body, he would have no belief in a resurrection.

7803. As regards the speech of spirits with the inhabitants of the planet Jupiter, there are spirits who chastise; there are those who instruct; and there are those who rule them. The spirits who chastise apply themselves to the left side, and incline themselves toward the back; and when they are there, they draw forth from the man’s memory all his deeds and thoughts; for this is easy to spirits, because, when they come to a man, they come instantly into all his memory (n. 6199, 6193, 6198, 6199, 6214). If they find that he has done evil or thought evil, they reprove him, and also chastise him with a pain in the joints of the feet or of the hands, or with pain about the epigastric region; this moreover, spirits can do dexterously, when it is permitted. When such chastisers come to a man, they excite horror together with fear; whereby he is aware of their approach. Evil spirits can excite fear when they approach anyone, especially those who when they lived in the world had been robbers. That I might know in what manner these spirits act when they come to a man of their earth, it was permitted that such a spirit should come also to me. When he was near, horror attended with fear palpably seized me; but I was not terrified and in horror inwardly, but outwardly, because I knew that he was such a spirit. He was also seen, and appeared like a dark cloud with little moving stars in the cloud; moving stars signify falsities; but fixed stars truths. He applied himself to my left side, toward the back; and he also began to reprove me on account of the things I had done and thought, which he drew forth from my memory and gave a wrong interpretation to; but he was hindered by the angels who also were present. When he noticed that he was with another than a man of his own earth, he began to speak to me, and to say that when he comes to a man, he knows all and everything which the man has done and thought; also that he severely reproves him, and likewise chastises him with various pains.

7804. The spirits who instruct, however, also apply themselves to the left side of those whom they instruct, but more in front. They also reprove, but gently, and presently teach how they ought to live. These also appear dark, yet not as the former, like clouds; but as if clothed with sackcloth. These are called “instructors,” but the former “chastisers.”

7805. When these spirits are present, angelic spirits also, likewise from their earth, are present, and take their seat at the head, and as it were fill it in a special manner. Their presence is also perceived there as a gentle breathing, for they are afraid lest the man should perceive even the least pain or anxiety from their approach and influx. They rule the chastising and instructing spirits, preventing the former from doing worse to the man than is permitted by the Lord, and enjoining the latter to speak the truth. It has also been given me to speak with these angelic spirits.

7806. There are two signs which appear to those spirits when they are with a man. They see an old man with a whitish face; this is a sign to say nothing but what is true. They also see a face in a window; this is a sign to depart thence. I have seen both that old man, and likewise the face in the window; when the latter was seen, the spirit immediately departed from me.

7807. When the chastising spirit was with me, the angelic spirits kept my face constantly cheerful and smiling, and the region about the lips prominent, and my mouth open. This the angels very easily do by means of influx. They said that when present they induce such a countenance upon the inhabitants of their earth.

7808. If after chastisement and instruction the man again does evil or thinks to do evil, and does not restrain himself by virtue of the precepts of truth, on the return of the chastising spirit he is more severely punished. But the angelic spirits moderate the punishment according to the intention in the deeds, and according to the will in the thoughts.

7809. Spirits there speak with man, but not conversely man with spirits, except these words, when he is instructed, that “he will do so no more.” Nor is he allowed to tell any of his companions that a spirit has spoken to him; and if he does, he is severely punished. These spirits of Jupiter at first supposed that when they were with me, they were with a man of their own earth; but when in my turn I spoke to them, and also when I thought that I would publish such things, and they were not allowed to chastise, or to instruct me, they noticed that they were with another.

7810. At another time also a chastising spirit came to me, and applied himself to my left side below the middle of the body, as before, and also desired to punish me; but he was driven away by their angels, who likewise were present. He then showed me the kinds of punishments which they are permitted to inflict on the men of their earth if they do evil and intend to do evil. Besides a pain in the joints, there was a painful contraction around the middle of the belly, which is felt like a compression by a sharp girdle; there was alternate withdrawal of the respiration, even to distress; also a prohibition against eating anything but bread; lastly, a denunciation of death if they did not leave off doing such things; and at the same time a deprivation of the joy from consort, children, and companions, resulting in the instilling of grief.

7811. From all this it can be seen that their angels, who sit at the head, exercise a kind of judicature over the man, for the angels permit, moderate, restrain, and inflow. But it was given me to say to them that they ought not to believe that they judge; but that the Lord alone is the Judge, and that from Him flow in with them all the things which they direct and enjoin upon the chastising and instructing spirits, and that these things only appear as if from them.

7812. Besides the spirits of whom mention has now been made, there are also spirits who infuse contrary persuasions; being those who while they lived in the world were banished from the society of others, because they were evil. When they approach, there appears as it were a flying flame which glides down near the face; they place themselves beneath, at the man’s hinder parts, and speak from there toward the parts above. They speak things contrary to those which the instructing spirit from the angels has said; namely, that they need not live according to the instruction, but at their own good will and pleasure, and the like. They usually come immediately after the former spirits have departed. But the men on that earth know who and of what quality these spirits are, and therefore they pay no regard to them. Nevertheless they thus learn what evil is, and so what good is; for by evil is learned what is good, the quality of good being known from its opposite. All perception of a thing is according to reflection bearing on the distinctions that come from contraries in various ways and in various degrees.

7813. The subject of the spirits and inhabitants of the planet Jupiter will be continued at the end of the following chapter.

7814. Exodus 12

THE DOCTRINE OF CHARITY

Man has been so created that he can look upward, or above himself; and can also look downward, or below himself. To look above himself is to look to his neighbor, to his country, to the church, to heaven, especially to the Lord; but to look below himself is to look to the earth, to the world, and especially to himself.

7815. That to look to his neighbor, to his country, and to the church, is to look above himself, is because this is to look to the Lord; for the Lord is in charity, and it is of charity to look to the neighbor, to one’s country, and to the church, that is, to will well to them. But they look below themselves who turn themselves away from these, and will well only to themselves.

7816. To look above oneself is to be uplifted by the Lord; for no one can look above himself, unless he is uplifted by Him who is above. But to look below himself is of man, because then he does not suffer himself to be uplifted.

7817. They who are in the good of charity and of faith look above themselves, because they are uplifted by the Lord; but they who are not in the good of charity and of faith look below themselves, because they are not uplifted by the Lord. Man looks below himself when he turns the influx of truth and good from the Lord to himself. He who turns to himself the good and truth flowing in from the Lord, sees himself and the world before him, and does not see the Lord with His good and truth, because they are behind him, and therefore come into such obscurity to him that he cares nothing for them, and at last he denies them.

7818. By looking above self and below self, is meant to have as the end, or to love above all things. Thus by looking above self is meant to have as the end, or to love above all things, what is of the Lord and heaven; and by looking below self is meant to have as the end, or to love above all things, what is of self and the world. The interiors of man also actually turn themselves to where the love turns itself.

7819. The man who is in the good of charity and faith loves also himself and the world, but no otherwise than as the means to an end are loved. The love of self with him looks to the love of the Lord, for he loves himself as a means to the end that he may serve the Lord; and the love of the world with him looks to the love of the neighbor, for he loves the world as a means for the sake of the end that he may be of service to the neighbor. When therefore the means is loved for the sake of the end, it is not the means that is loved, but the end.

7820. From this it can be seen that they who are in worldly glory, that is, in eminence and opulence above others, can look above themselves to the Lord equally as can those who are not in eminence and opulence; for they look above themselves when they regard eminence and opulence as means, and not as the end.

7821. To look above self is proper to man, but to look below self is proper to beasts. From this it follows that insofar as a man looks below himself or downward, so far he is a beast, and also so far is an image of hell; and that insofar as he looks above himself or upward, so far he is a man, and also so far is an image of the Lord.

EXODUS 12

1. And Jehovah said unto Moses and unto Aaron in the land of Egypt, saying,

2. This month is to you the head of the months; this is the first to you in the months of the year.

3. Speak ye unto all the assemblage of Israel, saying, In the tenth of this month they shall take to them everyone a lamb,* for the house of his fathers, a lamb for the house.

4. And if the house is too little for a lamb, then let him take he and his neighbor near unto his house in the number of the souls; everyone for the mouth of his eating shall ye count for the lamb.

5. A lamb unblemished, a male, a son of a year shall be for you; ye shall take it from the lambs and from the she-goats.

6. And it shall be for you to be kept even unto the fourteenth day of this month; and the whole congregation of the assemblage of Israel shall kill it between the two evenings.

7. And they shall take of the blood, and put it upon the two posts and upon the lintel, upon the houses in which they shall eat it.

8. And they shall eat the flesh in that night, roast with fire, and things unleavened; upon things bitter they shall eat it.

9. Eat ye not of it raw, and by boiling boiled in water, but roast with fire; its head upon its legs and upon its midst.

10. And ye shall not leave of it until the morning; and that which is left of it until the morning ye shall burn with fire.

11. And thus shall ye eat it: your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste; this is the passover of Jehovah.

12. And I will pass through the land of Egypt in that night, and I will smite all the firstborn in the land of Egypt, from man and even unto beast; and on all the gods of Egypt I will do judgments: I am Jehovah.

13. And the blood shall be to you for a sign upon the houses where ye are; and I shall see the blood, and I will pass over you, and there shall not be in you a plague for a destroyer, when I smite the land of Egypt.

14. And this day shall be unto you for a memorial; and ye shall keep it a feast to Jehovah in your generations; ye shall keep it by an eternal statute.

15. Seven days shall ye eat unleavened things; even on the first day ye shall cause leaven to cease from your houses; for everyone that eateth what is leavened, from the first day until the seventh day, even that soul shall be cut off from Israel.

16. And there shall be for you in the first day a holy convocation, and in the seventh day a holy convocation; no work shall be done in them, save that which every soul must eat, this only shall be done by you.

17. And ye shall observe the unleavened things, because in this same day I have brought your armies out of the land of Egypt: and ye shall keep this day in your generations by an eternal statute.

18. In the first [month], on the fourteenth day of the month, in the evening, ye shall eat unleavened things, until the one and twentieth day of the month, in the evening.

19. Seven days leaven shall not be found in your houses; for whosoever eateth that which is leavened, even that soul shall be cut off from the assemblage of Israel, in the sojourner, and in the native of the land.

20. Ye shall eat nothing leavened; in all your dwellings ye shall eat things unleavened.

21. And Moses called all the elders of Israel, and said unto them, Draw ye forth, and take you an animal of the flock according to your families, and kill ye the passover.

22. And ye shall take a bunch of hyssop, and dip it in the blood that is in the basin, and ye shall touch the lintel and the two posts with the blood that is in the basin; and no one of you shall go out of the door of his house until the morning.

23. And Jehovah will pass through to inflict a plague on Egypt; and He will see the blood upon the lintel, and upon the two posts, and Jehovah will pass over the door, and will not allow the destroyer to come unto your houses to inflict a plague.

24. And ye shall keep this word for a statute to thee and to thy sons forever.

25. And it shall be that when ye shall come unto the land which Jehovah will give you, as He hath spoken, that ye shall keep this service.

26. And it shall be, when your sons shall say unto you, What is this service to you?

27. That ye shall say, This is the sacrifice of the passover to Jehovah, in that He passed over the houses of the sons of Israel in Egypt, when He inflicted a plague on Egypt, and liberated our houses. And the people bent itself, and bowed itself.

28. And the sons of Israel went and they did as Jehovah commanded Moses and Aaron, so did they.

29. And it came to pass at midnight, that Jehovah smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh about to sit upon his throne even unto the firstborn of the captive that was in the house of the pit; and all the firstborn of beast.

30. And Pharaoh rose up in that night, and all his servants, and all the Egyptians; and there was a great cry in Egypt; because there was not a house where there was not one dead.

31. And he called Moses and Aaron in the night, and said, Rise up, go ye out from the midst of my people, both ye and the sons of Israel; and go, serve Jehovah, according to your speaking.

32. Also your flocks, also your herds, take ye, as ye spoke, and go; and bless me also.

33. And Egypt was strong upon the people, hastening to send them out of the land; for they said, We be all dead.

34. And the people carried their dough before it was leavened, their kneading-troughs bound up in their clothes upon their shoulder.

35. And the sons of Israel did according to the word of Moses; and they asked of the Egyptians vessels of silver, and vessels of gold, and garments.

36. And Jehovah gave the people favor in the eyes of the Egyptians, and they lent to them. And they spoiled the Egyptians.

37. And the sons of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, besides babe.

38. And a great mixed multitude also went up with them; and flock, and herd, a very great acquisition.

39. And they baked the dough which they brought forth out of Egypt into unleavened cakes, for it had not been leavened; because they were driven out of Egypt, and could not tarry, and moreover they had not prepared for themselves any provision for the journey.

40. And the dwelling of the sons of Israel which they dwelt in Egypt was thirty years and four hundred years.

41. And it was at the end of the thirty years and four hundred years, even it was in this same day, all the armies of Jehovah went forth from the land of Egypt.

42. A night of watches is this to Jehovah, for leading them forth from the land of Egypt: this is that night of watches to Jehovah for all the sons of Israel unto their generations.

43. And Jehovah said unto Moses and Aaron, This is the statute of the passover: no son of an alien shall eat of it.

44. And every man’s servant that is bought with silver, when thou hast circumcised him, then shall he eat of it.

45. A lodger and a hireling shall not eat of it.

46. In one house shall it be eaten; thou shalt not bring out of the flesh abroad from the house; and ye shall not break a bone in it.

47. All the assemblage of Israel shall perform it.

48. And when a sojourner shall sojourn with thee, and performeth the passover to Jehovah, every male of his shall be circumcised, and then let him come near to perform it; and he shall be as a native of the land; and no uncircumcised person shall eat of it.

49. One law shall there be for the native, and for the sojourner that sojourneth in the midst of you.

50. And all the sons of Israel did as Jehovah commanded Moses and Aaron, so did they.

51. And it was in this same day, that Jehovah led forth the sons of Israel out of the land of Egypt by their armies.

* The word “lamb” here (Latin pecud-, Hebrew seh) must be understood to mean the young of both sheep and goats, as defined in verse 5, and also by Swedenborg himself in n. 8020. Thus it is either a lamb or a kid. We have no word in English that will precisely render either the Hebrew term or the Latin one. In verse however, the word “lambs,” near the end of the verse, is agnus in the Latin, and keves in the Hebrew, and thus is correctly rendered “lambs.” [Reviser].

7822. THE CONTENTS.

The subject treated of in this chapter in the internal sense is the liberation of those who are of the spiritual church, and the damnation of those who are in faith separate from Charity. The damnation of these latter and the liberation of the former are represented by the passover, and the states in respect to charity and faith of those who are liberated, by the things to be observed on the days of the passover.

7823. In the supreme sense by the passover is represented the damnation of the unfaithful and the liberation of the faithful by the Lord, when He had been glorified. The quality of the state of the faithful at that time, and also what its quality would be afterward, both in the universal and in every particular, is described in this supreme sense by the statutes of the passover.

7824. THE INTERNAL SENSE.

Verses 1, 2. And Jehovah said unto Moses and unto Aaron in the land of Egypt, saying, This month is to you the head of the months; this is the first to you in the months of the year. “And Jehovah said unto Moses and Aaron,” signifies information by means of truth Divine; “in the land of Egypt,” signifies when as yet they who were of the spiritual church were in the vicinity of the infesters; “saying, This month is to you the head of the months,” signifies that this state is the principal of all states; “this is the first to you in the months of the year,” signifies the beginning from which will be all the following states to eternity.

7825. And Jehovah said unto Moses and unto Aaron. That this signifies information by means of truth Divine, is evident from the signification of “saying,” when by Jehovah concerning what was to be instituted in the church, as being information, for “to say” involves the things which follow it; and from the representation of Moses and Aaron, as being truth Divine; Moses, the truth proceeding immediately from the Divine; Aaron, that which proceeds mediately (see n. 7009, 7010, 7089, 7382).

7826. In the land of Egypt. That this signifies when as yet they who were of the spiritual church were in the vicinity of the infesters, is evident from the signification of “the land of Egypt,” as being where they are who infest; for by “Pharaoh” and by “the Egyptians” are represented and signified those who have been of the church in faith separated from charity, and who in the other life infest the upright (n. 6692, 7097, 7107, 7110, 7126, 7142, 7317), and by the “land of Egypt” the infestations themselves (n. 7278); but by the sons of Israel are represented those who are of the spiritual church and are infested (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); (that in the other life these were in the vicinity of the infesters, see n. 7240). This vicinity is signified by the sons of Israel being in the midst of the land of Egypt, namely, in the land of Goshen; and the infestations are signified by the burdens imposed upon them. From this it is now evident that by “Jehovah said unto Moses and Aaron in the land of Egypt,” is signified information by means of truth Divine, when as yet they who were of the spiritual church were in the vicinity of the infesters.