Secrets of Heaven · Volume 8 · §§ 6128–6207

6128. And he provided them with bread [in exchange] for all their cattle. That this signifies sustenance through the influx of good from the internal, is evident from the signification of “providing with bread,” or giving them bread, as being the sustenance of the spiritual life (of which above, n. 6118); from the signification of “cattle,” as being the good of truth (of which just above, n. 6126); and from the representation of Joseph who provided them, as being the internal (as also above). That it was through the influx of good from the internal, follows, because all the sustenance of spiritual life in the natural is effected by means of influx from the internal, that is, from the Lord through the internal. As mention is so frequently made of influx, and perhaps few know what is meant by influx, it is necessary to state what it is. The nature of influx may be seen from a comparison with such things as inflow in nature, as from the influx of heat from the sun into all things of the earth, whence comes vegetative life; and from the influx of light into the same, whence comes what is helpful to vegetative life, and besides is the source of the consequent colors and beauties; in like manner from the influx of heat into the surface of our bodies, and also of light into the eye; in like manner from the influx of sound into the ear; and so on. From this it may be comprehended what is the influx of life from the Lord, who is the Sun of heaven, from whom comes the heat which is love, and the spiritual light which is faith. Moreover the influx itself is plainly felt; for heavenly heat, which is love, causes the vital heat which is in man; and heavenly light, which is faith, causes the intellectual light which is in man; but these are varied according to the reception.

6129. In this year. That this signifies the period of this state, is evident from the signification of a “year,” as being an entire period from beginning to end (see n. 2906).

6130. And when this year was ended. That this signifies desolation after the period of this state, is evident from the signification of “this year being ended,” as being after the period of this state. That a “year” denotes the period of an entire state, may be seen just above (n. 6129). That there was desolation after that period, is plain from what now follows.

6131. They came unto him in the second year. That this signifies the beginning of the following state, is evident from what goes before, thus without further explication.

6132. And said to him, We will not hide from my lord. That this signifies that it was known to the internal, is evident from the signification of “saying,” as being perception (of which above, n. 6063); from the representation of Joseph, who is here the “lord,” as being the internal (of which also above); and from the signification of “not hiding it from him,” as being to be known. That in the internal sense “not to hide” denotes to be known, is because everything that comes forth and takes place in the natural is known to the internal, for the natural has from the internal all that belongs to itself, and therefore nothing can be concealed from the internal. Nevertheless in the external sense, and especially in the historical sense, the present form of speech is made use of; just as when the Lord speaks to a man He first questions him concerning the matter in hand, although it is fully known to Him; as for instance when the angel of Jehovah spake unto Hagar (Gen. 16:7, 8); unto Abraham (Gen. 18:9); and unto Moses (Exod. 4:2); and indeed in no other way would the external feel satisfied, for unless it utters a thing, it believes that it is not known.

6133. How that our silver is spent. That this signifies truth not visible on account of the desolation, is evident from what was said above (n. 6116), where like words occur.

6134. And the cattle of the beast is to my lord. That this signifies the good of truth in like manner, is evident from the signification of the “cattle of the beast,” or of the “cattle of the flock and of the herd,” as being the interior and exterior good of truth (of which above, n. 6126). That this in like manner was no longer visible on account of the desolation, is plain from what was said just above concerning the silver (n. 6133).

6135. There is naught left before my lord besides our body and our ground. That this signifies that the receptacles of good and truth were completely desolated, is evident from the signification of “body,” as being a receptacle of good (of which in what follows); and from the signification of “ground,” as being a receptacle of truth. That “ground” denotes a receptacle of truth is because it receives seeds, and by the seeds that are sown in it are specifically signified those things which are of faith from charity, thus which are of truth from good (see n. 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373); hence “ground” denotes a receptacle of truth, as may be seen from what has before been said and shown concerning “ground” (n. 566, 1068, 3671). That these receptacles were desolated is signified by there being “naught left before my lord besides.”

[2] In the genuine sense “body” signifies the good which is of love, and “ground” the truth which is of faith; but when the truths and goods of truth which are signified by “silver” and “cattle” are no longer visible on account of the desolation, then by “body” is signified only a receptacle of good, and by “ground” only a receptacle of truth. That in the genuine sense “body” signifies the good which is of love, is because the body, or the whole man which is meant by the “body,” is a receptacle of life from the Lord, thus a receptacle of good; for the good of love makes the life itself in man, because the vital heat, which is love, is the vital heat itself; and unless this heat is in a man, he is a dead thing. Therefore it is that by the “body” in the internal sense is meant the good of love. And even if a man has no heavenly love, but only infernal love, still the inmost of his life is from heavenly love, for this love continually flows in from the Lord and effects in him vital heat in its beginning; but in its progress it is perverted by the man, whence comes infernal love, from which there is an unclean heat.

[3] That in the genuine sense “body” is the good of love, is very evident from the angels, for when they become present, love so pours out of them that you would believe them to be nothing but love, and this from their whole body, which also appears bright and shining from the light which is from the love; for the good of love is like a flame which emits from itself light, which is the truth of faith thence derived. This being the character of the angels in heaven, what must not the Lord Himself be, from whom the angels have everything of love, and whose Divine Love appears as a Sun from which the universal heaven has its light, and all who are therein have their heavenly heat, that is, their love, thus their life. It is the Lord’s Divine Human which so appears, and from which all these things are. From this it is evident what is meant by the Lord’s “body,” namely, the Divine love, in like manner as by His “flesh” (see n. 3813). Moreover the Lord’s very body when glorified, that is, made Divine, is nothing else. What else must we think about the Divine, which is infinite?

[4] From all this it may be known that by the “body” in the Holy Supper nothing else is meant than the Lord’s Divine love toward the universal human race, concerning which it is thus written in the Gospels:

Jesus taking the bread, and blessing, brake and gave to the disciples, and said, Take, eat; this is My body (Matt. 26:26; Mark 14:22; Luke 22:19);

“this is My body,” He said of the bread, because by the “bread” also is signified the Divine love (n. 276, 680, 2165, 2177, 3464, 3478, 3735, 4735, 5915).

[5] The Divine love is also signified by the Lord’s “body” in John:

Jesus said, Destroy this temple, and in three days I will raise it up. But He spake of the temple of His body (John 2:19, 21);

the “temple of His body” is the Divine truth from the Divine good (that the “temple” is the Lord as to Divine truth, see above, n. 3720). And because His “body” in the supreme sense is the Divine good of the Lord’s Divine love, therefore all who are in heaven are said to be “in the Lord’s body.”

[6] That the Lord’s “body” is the Divine good, is evident also from these words in Daniel:

I lifted up mine eyes, and saw, and behold, a man clothed in linen, whose loins were girded with gold of Uphaz; his body also was like the tarshish, and his face as the appearance of lightning, and his eyes as torches of fire, and his arms and his feet like the shining of burnished brass, and the voice of his words like the voice of a multitude (Dan. 10:5, 6);

by the “gold of Uphaz with which the loins were girded,” by the “appearance of lightning which was on his face,” by the “torches of fire which his eyes presented,” and by the “shining of brass which was of his arms and his feet,” are signified the goods of love; that “gold” is the good of love, may be seen above (n. 113, 1551, 1552, 5658), and also “fire” (n. 934, 4906, 5215), and because “fire” so also “lightning;” and that “brass” is the good of love and of charity in the natural (n. 425, 1551); by the “tarshish,” like to which the rest of the body appeared, namely-the middle of the body between the head and the loins, is signified the good of charity and of faith, for the tarshish is a flashing precious stone.

6136. Wherefore should we die before thine eyes, both we and our ground? That this signifies that if they should be desolated there would no longer be spiritual life under the internal, is evident from the signification of “before thine eyes,” as being under the internal; for by Joseph, to whom these words were spoken, is represented the internal; from the signification of “both we and our ground,” as being the receptacles of good and truth (as just above, n. 6135), thus the receptacles of spiritual life. These receptacles are said to “die” when there is not within anything of spiritual life; for by “dying” is signified desolation, that is, the privation of good and truth, which good and truth make spiritual life.

6137. Buy us and our ground for bread. That this signifies the appropriation of both receptacles that they may be sustained with good, is evident from the signification of “buying,” as being appropriation (see n. 4397, 5374, 5397, 5406, 5410, 5426); from the signification of “us and our ground,” as being the receptacles of good and truth (as above, n. 6135, 6136), thus both receptacles; and from the signification of, “for bread,” as being sustenance from good. That “bread” is the good both of love and of faith, is because by it is meant also all food in general (n. 6118).

6138. And we shall live, and our ground, servants to Pharaoh. That this signifies total submission, is evident from the signification of “we and our ground,” as being the receptacles of good and of truth (as just above, see n. 6135-6137); and from the signification of “servants,” as being to be without freedom from man’s own (see n. 5760, 5763), thus total submission. By receptacles are meant the very forms of men; for men are nothing else than forms receptive of life from the Lord, and these forms are such by inheritance and by actual life that they refuse to admit the spiritual life which is from the Lord. But when these receptacles have been so far renounced that they no longer have any freedom from the man’s own, there is total submission. A man who is being regenerated is at last so far reduced by repeated alternations of desolation and sustenance that he no longer wills to be his own, but the Lord’s; and when he has become the Lord’s he comes into a state of such a nature that when he is left to self he grieves and is seized with anxiety; and when he is delivered from this state of self he returns into his happiness and bliss. In such a state are all the angels.

[2] In order that He may make a man blessed and happy, the Lord wills a total submission, that is, that he be not partly his own and partly the Lord’s, for then there are two lords, which no one can serve at the same time (Matt. 6:24). Total submission is also meant by the Lord’s words in Matthew:

He that loveth father and mother more than Me is not worthy of Me; and he that loveth son and daughter more than Me is not worthy of Me (Matt. 10:37);

where by “father and mother” are signified in general those things which are man’s own from inheritance, and by “son and daughter” those things which are his own from actual life. Man’s own is also signified by “soul” in John:

He that loveth his soul shall lose it; but he that hateth his soul in this world shall keep it unto life eternal. If anyone will minister to Me, let him follow Me; and where I am, there shall also My servant be (John 12:25, 26).

Total submission is also signified by the Lord’s words in Matthew:

Another disciple said, Lord, suffer me first to go and bury my father. But Jesus said to him, Follow Me; and let the dead bury their dead (Matt. 8:21, 22).

[3] That submission must be total is very evident from the first commandment of the church:

Thou shalt love the Lord thy God from all thy heart, and from all thy soul, and from all thy mind, and from all thy forces; this is the first commandment (Mark 12:30).

Thus because love to the Lord does not come from man, but from the Lord Himself, therefore all the heart, all the soul, all the mind, and all the forces, which are recipients, must be the Lord’s, consequently submission must be total. Such is the submission which is here signified by the words “we shall live, and our ground, servants to Pharaoh,” for by Pharaoh is represented the natural in general which is under the auspices of the internal celestial, in the supreme sense under the auspices of the Lord, who in this sense is “Joseph.”

6139. And give seed. That this signifies in this way an influx of the good of charity and of the truth of faith, is evident from the signification of “seed,” as being the good of charity and the truth of faith (see n. 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373). That “to give” these is influx, is evident, because they come into man by influx from the Lord.

6140. That we may live, and not die. That this signifies spiritual life from this source and no longer any fear of damnation, is evident from the signification of “living,” as being spiritual life (see n. 5890); and from the signification of “dying,” as being damnation (n. 6119), here the fear of damnation; because in a state of desolation, when a man is being regenerated, there is no damnation, but fear of damnation.

6141. And the ground be not laid waste. That this signifies that the mind must be cultivated with the memory-knowledges of the church, is evident from the signification of the “ground,” as being the receptacle of truth (see n. 6135-6137)-the receptacle itself being the mind, here the natural mind, because it is the ground of Egypt that is spoken of; and from the signification of “being laid waste,” as being to be without truth that is visible; in the present case, without the memory-knowledges of the church, for by the “Egyptians” are signified the memory-knowledges of the church (n. 4749, 4964, 4966, 6004), which also are the truths of the natural. That the “land of Egypt” is the natural mind where memory-knowledges are, may be seen above (n. 5276, 5278, 5280, 5288, 5301); wherefore the “ground of Egypt” signifies this mind specifically. Therefore by “the ground not being laid waste” is signified that the mind must be cultivated with memory-knowledges.

6142. And Joseph bought all the ground of Egypt for Pharaoh. That this signifies that the internal appropriated to itself the whole natural mind where memory-knowledges are, and placed it under general auspices, is evident from the representation of Joseph, as being the internal (of which often above); from the signification of “buying,” as being to appropriate to oneself (see n. 4397, 5374, 5406, 5410, 5426); from the signification of the “ground of Egypt,” as being the natural mind where memory-knowledges are (as just above, n. 6141); and from the representation of Pharaoh, as being the natural in general (n. 5160, 5799, 6015). Thus that it was “for Pharaoh” denotes to place under general auspices in the natural.

6143. For the Egyptians sold everyone his field. That this signifies the renunciation and subjection of all things that are of service to the church, is evident from the signification of “selling,” as being to alienate so as to be no longer one’s own (see n. 4098, 4752, 4758, 5886), thus to renounce and to subject; and from the signification of “field,” as being the doctrine of the church, and in a general sense, the church (n. 368, 2971, 3310, 3766). From this it is plain that by “the Egyptians sold everyone his field,” is signified the renunciation and subjugation of all things that are of service to the church.

6144. Because the famine grew strong upon them. That this signifies because there was desolation even to despair, is evident from the signification of “famine,” as being desolation in respect to those things which are of the church (n. 5415, 5576); and when the famine is said “to grow strong,” it denotes despair (n. 5279), for the last of desolation is despair. There are many reasons why despair is the last of desolation and of temptation (see n. 5279, 5280), of which only these following may be adduced. Despair causes those who feel it to acknowledge in an effectual and feeling manner that there is nothing of truth and good from themselves, and that from themselves they are condemned; but that they are delivered from condemnation by the Lord; and that salvation flows in by means of truth and good. Despair also causes them to feel the happiness of life which is from the Lord; for when they come out of that state, they are like those who have been condemned to death, and are set free from prison. Moreover by means of desolations and temptations, states contrary to heavenly life are felt, the result of which is the implantation of a sense and perception of the satisfaction and happiness of heavenly life; for a sense and perception of what is satisfying and happy is impossible without comparison with the opposites. To the end therefore that full comparisons may be made, desolations and temptations are brought to their utmost, that is, to despair.

6145. And the land was Pharaoh’s. That this signifies that all things were subjected to the natural that was under the auspices of the internal, is evident from the signification of “the land was Pharaoh’s,” as being the appropriation and subjection of all things which are signified by the “land;” and from the representation of Pharaoh, as being the natural in general (see n. 5160, 5799, 6015), into which were brought the memory-knowledges which are signified by “Egypt” (n. 6115). That it is under the auspices of the internal, is because the whole natural, both in general and in part, as being under the auspices of the internal, is signified by Joseph’s being ruler over all the land of Egypt, and also by his being set over Pharaoh’s house (Gen. 41:40-43), as we read:

Joseph said unto his brethren, God hath set me for a father to Pharaoh, and for a lord to all his house, and I rule in all the land of Egypt (Gen. 45:3, 8).

This is the reason why it is said of the natural that it is under the auspices of the internal.

6146. And as for the people, he removed it to the cities. That this signifies that the truths of memory-knowledge were brought into relation to doctrinal things, is evident from the signification of the “people,” as being truths (see n. 1259, 1260, 3295, 3581), here truths of memory-knowledge because they are predicated of the people of Egypt; and from the signification of “cities,” as being doctrinal things (n. 402, 2449, 3216, 4492, 4493). Therefore “to remove the people to the cities,” is to bring the truths of memory-knowledge into relation to doctrinal things. This follows from what goes before, namely, from this, that truths were brought into relation to what is general in the natural (n. 6115); for doctrinal things are the generals to which truths are brought into relation; because the doctrine of the church is divided into its heads, and each head is a general of the church. For this reason also the people was removed to the cities by Joseph, that thereby might be represented the relation of truths to generals, thus to doctrinal things.

6147. From one end of the border of Egypt even to the other end thereof. That this signifies extension through the whole natural where memory-knowledges are, is evident from the meaning of the expression, “from one end of the border to the other end thereof,” as being extension through the whole; and from the signification of “Egypt,” as being memory-knowledge in the natural (of which often above), thus the natural where memory-knowledges are. For the natural is what contains, and memory-knowledges are what are contained. Thus by “Egypt” is signified both what contains and what is contained, that is, both the natural and the memory-knowledge. Wherefore also by “Pharaoh the king of Egypt,” is signified the natural in general (n. 5160, 5799), and also memory-knowledge in general (n. 6015); and by the “land of Egypt,” the natural mind (n. 5276, 5278, 5280, 5288, 5301).

6148. Only the ground of the priests bought he not. That this signifies that the internal procured for itself from the natural, capacities to receive good, because these are from itself, is evident from the representation of Joseph, of whom these things are said, as being the internal (of which above); from the signification of the “ground,” as being the receptacle of truth (of which also above, n. 6135-6137), here the capacity to receive good, for capacity is receptibility, and this must be within it, in order that a receptacle may be a receptacle. This capacity comes from good, that is, through good from the Lord; for unless the good of love flowed in from the Lord, no man would have the capacity to receive either truth or good. It is the influx of good of love from the Lord which causes all things within man to be disposed for reception. That the capacity to receive good is from the natural, is signified by the ground being in Egypt, for by “Egypt” is signified the natural in respect to memory-knowledges (n. 6142). The internal sense as given above is further evident from the signification of “priests,” as being good (of which in what follows); and from the signification of “not buying,” as being not to appropriate to himself these capacities as he had appropriated to himself truths and the goods of truth with their receptacles (which was done by means of desolations and sustainings), for the reason that these capacities were from himself, that is, from the internal. Thus it is that by these words, “Only the ground of the priests bought he not” is signified that the internal procured for itself from the natural, capacities to receive good, because these are from itself.

[2] The case herein is this. The capacities in man to receive truth and good are immediately from the Lord, nor does man render any aid in the procuring of them. For man is always kept in the capacity to receive good and truth, and from this capacity he has understanding and will; but a man’s not receiving them is the result of his turning to evil: the capacity does indeed then remain, but the approach to the thought and feeling of them is closed against him; and therefore the capacity to see truth and feel good perishes in proportion as a man turns himself to evil and confirms himself therein in life and faith. That man contributes nothing whatever to the capacity to receive truth and good, is known from the doctrine of the church, that nothing of the truth of faith and nothing of the good of charity comes from man, but that all comes from the Lord. Nevertheless a man can destroy this capacity in himself. From this it may now be seen how it is to be understood that the internal procured for itself from the natural, capacities to receive good, because these are from itself. It is said “from the natural,” because the influx of good from the Lord is effected by the Lord through the internal into the natural. When a capacity to receive has been acquired in the natural, then there is influx, for then there is reception (as may be seen above, n. 5828).

[3] In regard to goods being signified by “priests,” be it known that there are two things which proceed from the Lord, namely, good and truth. The Divine good was represented by priests, and the Divine truth by kings. Hence it is that by “priests” are signified goods, and by “kings” truths. (Concerning the priesthood and royalty which are predicated of the Lord, see n. 1728, 2015, 3670.) In the Ancient Representative Church the priesthood and the royalty were joined together in one person, because the good and truth which proceed from the Lord are united, and in heaven with the angels are also joined together.

[4] The person in whom these two things in the Ancient Church were joined together was called “Melchizedek,” or “King of Righteousness,” as may be seen from the Melchizedek who came to Abraham, of whom it is thus written:

Melchizedek king of Salem brought forth bread and wine; and he was priest to God Most High; and he blessed Abraham (Gen. 14:18, 19).

That he represented the Lord as to both is manifest from the fact that he was king and at the same time priest, and that he was allowed to bless Abraham and to offer him bread and wine, which at that time also were symbols of the good of love and the truth of faith. That Melchizedek represented the Lord as to both is further manifest from David:

Jehovah hath sworn and He will not repent, Thou art a priest eternally after the manner of Melchizedek (Ps. 110:4);

which was said of the Lord; “after the manner of Melchizedek” means that he was both king and priest, that is, in the supreme sense, that from Him proceed the Divine good and the Divine truth together.

[5] Moreover as a representative church was instituted with the posterity of Jacob, therefore in one person conjointly was represented the Divine good and the Divine truth which proceed united from the Lord. But on account of the wars and of the idolatry of that people, these two offices were at first divided, and they who ruled over the people were called “leaders,” and afterward “judges;” while they who officiated in holy things were called “priests,” and were of the seed of Aaron, and Levites. Yet afterward these two offices were joined together in one person, as in Eli and in Samuel. But because the people were of such a character that a representative church could not be instituted among them, but only the representative of a church, by reason of the idolatrous disposition which prevailed among them, therefore it was permitted that the two offices should be separated, and that the Lord as to Divine truth should be represented by kings, and as to Divine good by priests. That this was done at the will of the people, and not of the Lord’s good pleasure, is manifest from the word of Jehovah unto Samuel:

Obey the voice of the people in all that they shall say unto thee; for they have not rejected thee, but they have rejected Me, that I should not reign over them; and thou shalt show them the king’s right (1 Sam. 8:7 to the end; 12:19, 20).

[6] The reason why these two offices were not to be separated, was that the Divine truth separated from the Divine good condemns everyone; whereas the Divine truth united to the Divine good saves. For from the Divine truth man is condemned to hell, but by the Divine good he is taken out therefrom, and is elevated into heaven. Salvation is of mercy, thus from the Divine good; but damnation is when man refuses mercy, and thus rejects from himself the Divine good; wherefore he is left to judgment from truth. (That kings represented the Divine truth may be seen, n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068.)

[7] That priests represented the Lord as to Divine good, and that from this they signify good, may be seen from all those things in the internal sense which were instituted with respect to the priesthood when Aaron was chosen, and afterward the Levites; as that the high priest alone should enter into the Holy of holies and there minister; that the holy things of Jehovah should be for the priest (Lev. 23:20; 27:21); that they should not have a portion and inheritance in the land, but that Jehovah should be their portion and inheritance (Num. 18:20; Deut. 10:9; 18:1); that the Levites were given to Jehovah instead of the firstborn, and that by Jehovah they were given to Aaron (Num. 3:9, 12, 13, 40, to the end; 8:16-19); that the high priest with the Levites should be in the midst of the camp when they pitched and when they set forward (Num. 1:50-54; 2:17; 3:23-38; 4:1 to the end); that no one of the seed of Aaron in whom was any blemish should come near to offer burnt-offerings and sacrifices (Lev. 21:17-21); besides many other things (see Lev. 21:9-13, and elsewhere).

[8] All these things represented in the supreme sense the Divine good of the Lord, and thus in the relative sense the good which is of love and of charity. But the garments of Aaron, which were called the “garments of holiness,” represented the Divine truth from the Divine good; concerning which garments of the Lord’s Divine mercy more shall be said in the explications of what is written in Exodus.

[9] As truth is signified by “kings,” and good by “priests,” therefore in the Word “kings and priests” are frequently mentioned together; as in Revelation:

Jesus Christ hath made us kings and priests to God and His Father (Rev. 1:5, 6; 5:10);

“kings” are said to be “made” from the truth which is of faith, and “priests” from the good which is of charity. Thus with those who are in the Lord truth and good are joined together, as they are in heaven (as was said above), and this is meant by “being made kings and priests.”

[10] In Jeremiah:

It shall come to pass in that day that the heart of the king and of the princes shall perish; and the priests shall be amazed; and the prophets shall wonder (Jer. 4:9).

Again:

The house of Israel are ashamed; they, their kings, their princes, and their priests, and their prophets (Jer. 2:26).

Again:

The kings of Judah, the princes, the priests, and the prophets, and the inhabitants of Jerusalem (Jer. 8:1).

In these passages “kings” denote truths; “princes,” primary truths (n. 1482, 2089, 5044); “priests,” goods; and “prophets,” those who teach (n. 2534).

[11] Be it known further that the fact of Joseph’s not buying the ground of the priests was a representative that all capacity to receive truth and good is from the Lord, is evident from a similar law concerning the fields of the Levites in Moses:

The field of the suburbs of the cities of the Levites may not be sold; for it is their eternal possession (Lev. 25:34);

by this is meant in the internal sense that no man ought to claim for himself anything of the good of the church, which is the good of love and of charity, because this is from the Lord alone.

6149. Because a portion was appointed for the priests by Pharaoh. That this signifies that therefore it was set in order by the natural that was under the auspices of the internal, is evident from the signification of an “appointed portion,” as being what is set in order; and from the representation of Pharaoh, as being the natural in general (see n. 5160, 5799, 6015). And because this setting in order in the natural comes from the internal, it is added that it was under the auspices of the internal, which was also represented by Joseph’s being lord over all Egypt, and also over Pharaoh’s house (as may be seen above, n. 6145).

6150. And they ate their appointed portion which Pharaoh had given them. That this signifies that goods did not appropriate to themselves more than according to the setting in order, is evident from the signification of “eating,” as being to appropriate to oneself (see n. 3168, 3513, 3596, 3832, 4745); and from the signification of “their appointed portion,” as being that which is set in order (see n. 6149). Thus by “eating their appointed portion” is signified that goods did not appropriate to themselves more than according to the setting in order. That it was from the natural which is represented by Pharaoh, that is, in the natural under the auspices of the internal, may also be seen just above (n. 6149).

6151. Wherefore they sold not their ground. That this signifies that for this reason they had no need to renounce and submit them, is evident from the signification of “selling,” as being to renounce (of which above, n. 6143), thus to submit, for that which is renounced is submitted to another; and from the signification of the “ground,” that is, of the priests of Egypt, as being the capacity to receive good in the natural (of which also above, n. 6148). That for this reason they had no need, namely, to renounce and submit them, is signified by the expression, “Wherefore not.”

6152. And Joseph said unto the people. That this signifies the influx of the internal into the truths of memory-knowledge, is evident from the signification of “saying,” as being perception (see n. 6063); and because it is predicated of the internal, which is “Joseph,” it denotes influx, for that which is perceived in the external flows in from the internal; and from the representation of Joseph, as being the internal (as may be seen frequently above); and from the signification of the “people,” as being the truths of memory-knowledge (n. 6146).

6153. Behold I have bought you the day and your ground for Pharaoh. That this signifies that it procured these for itself, and made them subject to what is general in the natural that was under the auspices of the internal, is evident from the signification of “buying,” as being to appropriate and procure (n. 4397, 5374, 5397, 5406, 5410, 5426); and from the signification of “ground,” as being receptacles of truth (n. 6135-6137). That it subjected them to what is general in the natural is signified by his “buying them for Pharaoh,” by whom is represented the natural in general (n. 5160, 5799, 6015). It is said “under the auspices of the internal” in accordance with what was unfolded above (n. 6145).

6154. Lo here is seed for you, and ye shall sow the ground. That this signifies the good of charity and the truth of faith that were to be implanted, is evident from the signification of “seed,” as being truth from good, or as being faith from charity, thus both (see n. 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373, 3671); from the signification of “sowing,” as being to implant; and from the signification of the “ground,” as being receptacles (n. 6135-6137). But when truth and good have been implanted, the “ground” no longer signifies a receptacle, but, like a “field,” that which is of the church (n. 566).

6155. And it shall be in the ingatherings. That this signifies the fruits thence derived, is evident from the signification of the “ingatherings,” as being the fruits; for the harvest, which is gathered in from the field, is the fruit of it.

6156. That ye shall give a fifth to Pharaoh. That this signifies remains, that these are for the general in the natural which is under the auspices of the internal, is evident from the signification of “five” and of a “fifth part,” as being remains (see n. 5291, 5894); and from the representation of Pharaoh, as being what is general in the natural (see above, n. 6153). It is said “under the auspices of the internal” for the reason spoken of above (n. 6145). What remains are may be seen above (n. 1050, 1738, 1906, 2284, 5135, 5897, 5898), namely, that they are goods and truths from the Lord stored up in the interior man. These are let down into the exterior or natural man when he is in a state of good; but the moment he comes into a state of evil they are drawn back and stored up again. The reason of their being drawn back and stored up again, is to prevent their being mingled with evils, and thus perishing. When a man cannot be regenerated, the remains in him are carefully preserved in his interiors. But when a man is being regenerated, then, Insofar as this is the case, the remains are let down from the interiors into the exteriors, for the reason that by regeneration the interiors are conjoined with the exteriors and act as a one. Remains are then first let down to generals, and afterward successively to particulars. As the subject here treated of in the internal sense is the regeneration of the natural, it may be known from what has been said what is meant by remains being for what is general in the natural.

6157. And four parts shall be for you. That this signifies those things which were not yet remains, is evident from the signification of “four parts,” when said of the residue when a fifth part, by which are signified remains, has been taken away (see n. 6156), as being the things which are not yet remains. By “four” is signified the like as by “two,” namely, things which are pairs and which are conjoined together (n. 1686), as are good and truth. When these have not as yet become remains, they are here signified by “four parts.” For goods and truths do not become remains until they are being appropriated to man, and they are for the first time being appropriated to man when they are received from affection in freedom.

6158. For seed of the field. That this signifies for the nourishment of the mind, is evident from the signification of “seed,” as being truth and good, thus as being faith and charity (of which above, n. 6154); and from the signification of “field,” as being in a general sense the church (see n. 2971, 3766), and in a particular sense the church in a man, thus a man in whom the church is, that is, who receives truth and good. When he is called a “field,” it is his mind that is meant; for man is not man from his external form, but from his mind, that is, from his understanding and will which constitute his mind, and also from the truth of faith and the good of charity which constitute the still more inward mind. This, namely, the mind, when it is in the genuine sense a man, is nourished and sustained by truth and good; and as truth and good are signified by “seed,” nourishment also is signified by it, which indeed is plain from the words that directly follow: “for your food, and for them in your houses, and for food for your babes.” Hence then it is that the “seed of the field” denotes the nourishment of the mind.

6159. And for your food, and for them in your houses. That this signifies that thereby the good of truth may be in each and all things, is evident from the signification of “food,” as being the good of truth (see n. 5410, 5426, 5487, 5582, 5588, 5655); and from the signification of “those who are in the houses,” as being each and all things of good derived from truth. Thus “for food for those in the houses” denotes the good of truth in each and all things. As regards the good of truth being in each and all things, the case is this. In proportion as a man is being regenerated, good insinuates itself into each and all things that appertain to him; for the affection of good becomes that which reigns universally in him; and that which reigns universally reigns also singularly, that is, in each and all things. This may be seen from the ruling affection with everyone. This affection, whatever it may be, is present in each particular of his will, and also in each particular of his thought, and although it does not always appear to be present in the thought, nevertheless it is in it. The reason why it does not appear is that at these moments it is clothed with affections that are insinuated by means of objects; but as these affections are put off, the ruling affection comes into plain view.

[2] This cannot be better seen than from the case of spirits and angels. Spirits who are evil, or with whom evil is dominant, are evil in each and all things, even when they are speaking what is true and are doing what is good, for in all this they have no other intention than to deceive others so as to be believed to be good, and thus to beguile under a semblance of good. When this is the case, it is plainly heard from the very tone of their speech, and is also perceived from their sphere. The angels in heaven, with whom good rules, that is, universally reigns, are good in each and all things; or in other words, with them good from the Lord shines forth in each and all things; for even if they do anything of evil in the outward form, it is nevertheless their end or intention that good may come therefrom. From all this it is evident that where good universally reigns, it reigns in each and all things; and it is the same with evil. For that which reigns universally comes into existence for the first time when each and all things are of the same nature; and the universal is according to the quality and quantity of these; for that which is called universal is universal from the fact that it is in all things individually.

6160. And for food for your babes. That this signifies in those things which are of innocence, is evident from the signification of “food,” as being the good of truth (as just above, n. 6159); and from the signification of “babes,” as being innocence (n. 430, 3183, 5608).

6161. And they said, Thou hast made us live. That this signifies spiritual life in no other manner and from no other source, is evident from the signification of “making live,” as being spiritual life (see n. 5890). As in what precedes the subject treated of has been the vivification or regeneration of the natural, the whole process of which is there described, which is of such a nature and no other, it is therefore added that it is in no other manner and from no other source.

6162. Let us find grace in the eyes of my lord. That this signifies the will that in this way they be made subject, and humiliation, is evident from the fact that these words, uttered after all things appertaining to them have been renounced, are words of acknowledgment, thus also of the will that in this way they be subjected; thus that they are words of humiliation. That this sense is within these words is evident from the state in which the people then were, which state is also manifest from the series of what goes before and of what follows.

6163. And we will be Pharaoh’s servants. That this signifies that they renounce their own, and submit to the natural which is under the auspices of the internal, is evident from the signification of “servants,” as being to be devoid of freedom from their own (see n. 5760, 5763), thus to renounce their own; and from the signification of “being Pharaoh’s,” as being submitted to the natural which is under the auspices of the internal (n. 6145).

6164. And Joseph made it a statute. That this signifies what is concluded from consent, is evident from the signification of “making a statute,” as being to conclude from consent; for that which is made a statute is done with consent on both sides, and is accounted among things ordained by agreement, thus duly.

6165. Even unto this day. That this signifies eternally, is evident from the signification of “even unto this day,” as being eternally (see n. 2838, 4304).

6166. Concerning the ground of Egypt, that Pharaoh should have the fifth. This signifies remains, as before (n. 6156).

6167. Only the ground of the priests, only theirs, was not Pharaoh’s. This signifies capacities to receive good, which are immediately from the internal (as also above, n. 6148). What has now been said about the conjunction of the natural with the internal, and thus about its regeneration by means of repeated desolations and vivifications, must needs seem to the man of the church at this day as things unheard of. Nevertheless the case is really so, and is one of those things with which even simple spirits in the other life are well acquainted. Wherefore when the Word is being read by a man, they who are in the other life, being in the internal sense of the Word, not only perceive all these things, but see besides innumerable arcana therein, and such as cannot be expressed by any human speech. Those which have been adduced are comparatively only few.

6168. Verses 27-31. And Israel dwelt in the land of Egypt, in the land of Goshen; and they had a possession therein, and were fruitful, and multiplied exceedingly. And Jacob lived in the land of Egypt seventeen years; and the days of Jacob, the years of his life, were seven years, and a hundred and forty years. And the days of Israel drew near to die; and he called his son Joseph, and said to him, If I pray I have found grace in thine eyes, put I pray thy hand under my thigh, and do mercy and truth with me; bury me not I pray in Egypt; and I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their sepulcher. And he said, I will do according to thy word. And he said, Swear to me; and he sware to him. And Israel bowed himself upon the bed’s head. “And Israel dwelt in the land of Egypt,” signifies that spiritual good lived among the memory-knowledges which are of the church; “in the land of Goshen,” signifies in the midst of them; “and they had a possession therein,” signifies given and set in order in this way by the internal; “and were fruitful and multiplied exceedingly,” signifies the derivative goods of charity and truths of faith; “and Jacob lived in the land of Egypt,” signifies that the truth of the natural was in memory-knowledges; “seventeen years,” signifies the state therein; “and the days of Jacob, the years of his life, were seven years, and a hundred and forty years,” signifies the general state and its quality; “and the days of Israel drew near to die,” signifies the state immediately before regeneration; “and he called his son Joseph,” signifies the presence of the internal; “and said to him, If I pray I have found grace in thine eyes,” signifies longing; “put I pray thy hand under my thigh,” signifies a sacred binding; “and do mercy and truth with me,” signifies humiliation; “bury me not I pray in Egypt,” signifies regeneration not in memory-knowledges; “and I will lie with my fathers,” signifies life such as the ancients had; “and thou shalt carry me out of Egypt,” signifies that there may be elevation out of memory-knowledges; “and bury me in their sepulcher,” signifies such regeneration; “and he said, I will do according to thy word,” signifies that so it shall be done of providence by the Divine; “and he said, Swear to me,” signifies that it may be irrevocable; “and he sware to him,” signifies that it was irrevocable; “and Israel bowed himself upon the bed’s head,” signifies that he turned to those things which are of the interior natural.

6169. And Israel dwelt in the land of Egypt. That this signifies that spiritual good lived among the memory-knowledges which are of the church, is evident from the signification of “dwelling,” as being to live (see n. 1293, 3384, 3613, 4451); from the representation of Israel, as being spiritual good (see n. 5801, 5803, 5807, 5812, 5817, 5819, 5826, 5833); and from the signification of the “land of Egypt,” as being the natural mind where memory-knowledges are (n. 5276, 5278, 5280, 5288, 5301); (that “Egypt” signifies the memory-knowledges of the church may be seen above, n. 4749, 4964, 4966, 6004).

6170. In the land of Goshen. That this signifies in the midst of them, is evident from the signification of the “land of Goshen,” as being the midst or inmost in the natural (see n. 5910, 6028, 6031, 6068), thus in the midst of memory-knowledges, because Goshen was the best tract of land in Egypt.

6171. And they had a possession therein. That this signifies given and set in order in this way by the internal, is evident from the signification of a “possession,” as being the residence of spiritual life (see n. 6103); and as Joseph gave them this possession (verse 11), it is signified that this residence was given and set in order by the internal. That this is signified, follows from the series.

6172. And were fruitful, and multiplied exceedingly. That this signifies the derivative goods of charity and truths of faith, is evident from the signification of “being fruitful,” as being to bring forth the goods of charity; and from the signification of “multiplying,” as being to bring forth the truths of faith (see n. 43, 55, 913, 983, 2846, 2847); for the expression “to be fruitful” comes from “fruits,” which in the internal sense signify the works of charity; and “to be multiplied,” from “multitude,” which in the internal sense is predicated of the truths of faith; for in the Word “many” is said of truths, and “great” of goods.

6173. And Jacob lived in the land of Egypt. That this signifies that the truth of the natural was in memory-knowledges, is evident from the signification of “living,” as being spiritual life (see n. 5890); from the representation of Jacob, as being the truth of the natural (n. 3305, 3509, 3525, 3546, 3599, 3775, 4009, 4234, 4520, 4538); and from the signification of the “land of Egypt,” as being the memory-knowledges of the church (as just above, n. 6169).

6174. Seventeen years. That this signifies the state therein, is evident from the signification of “seventeen,” as being from beginning to end, or from the beginning to what is new (n. 755, 4670); and from the signification of “years,” as being states (n. 487, 488, 493, 893). Thus here by the “seventeen years which Jacob lived in Egypt” is signified the beginning of a state of spiritual life in the natural among memory-knowledges even to its end. (That all numbers in the Word are significative of things, see n. 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265.)

6175. So the days of Jacob, the years of his life, were seven years and a hundred and forty years. That this signifies the general state and its quality, may be seen if the numbers “seven,” “forty,” and a “hundred” are unfolded. What “seven” signifies may be seen above (n. 395, 433, 716, 728, 881, 5265, 5268); what “forty” signifies (n. 730, 862, 2272, 2273); and what a “hundred” (n. 1988, 2636, 4400). But the numbers thus compounded cannot be easily unfolded, for they contain more things than can be reduced to a summary statement, and be expressed to the apprehension. These numbers in general contain the whole state of that which is represented by Jacob, and its quality. These things the angels see in one complex from the very number a hundred and forty-seven; for all numbers in the Word fall with them into ideas of things, as has been made plain to me from the fact that sometimes numbers in a long succession have appeared to me, and the angels then said that those numbers enfolded within them in succession likewise the things of which they were conversing. From this also the most ancient people, who were of the celestial church, made a computation consisting of numbers, by which were conveyed heavenly things not easily comprehensible to the ideas of the natural mind. But after their times these computations perished, together with the perception of heavenly things, and there remained only the knowledge of the general signification of the simple numbers, as “three,” “six,” “seven,” “twelve;” and not so much of the signification of compound numbers. But at this day it is not known that the numbers in the Word signify anything except number, and therefore what has been said on the subject will perhaps be thought incredible.

6176. And the days of Israel drew near to die. That this signifies the state immediately before regeneration, is evident from the signification of “drawing near,” as being to be nigh, thus immediately previous; from the signification of “days,” as being states (see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850); from the representation of Israel, as being spiritual good (of which above, n. 6169); and from the signification of “dying,” as being to rise again and be awakened into spiritual life (n. 3326, 3498, 3505, 4618, 4621, 6036), thus to be regenerated; for he who is being regenerated rises again from spiritual death, and is awakened into new life.

6177. And he called his son Joseph. That this signifies the presence of the internal, is evident from the signification of “calling unto himself,” as being to make present with himself, thus as being presence; and from the representation of Joseph, as being the internal (as frequently shown above, n. 6089, 6117, 6120, 6128, 6132, 6136, 6145, 6149, 6152, 6153, 6156, 6163, 6167).

6178. And said to him, If I pray I have found grace in thine eyes. That this signifies longing, is evident from the affection in which Jacob was when he spoke these words to Joseph. This affection is within this form of speech; for the words “If I pray I have found grace in thine eyes” are merely a form of speech by which is expressed the affection, thus the longing of the will (as also above, n. 6162).

6179. Put I pray thy hand under my thigh. That this signifies a sacred binding, is evident from the signification of “putting the hand under the thigh,” as being a binding, with all power, by means of that which belongs to conjugial love; for by the “hand” is signified power (see n. 878, 3091, 4931-4937, 5328, 5544), and by the “thigh” that which is of conjugial love (n. 3021, 4277, 4280, 4575, 5050-5062). In the supreme sense the conjugial is the union of the Divine and the Divine Human In the Lord; and from this it is the union of the Divine good and the Divine truth in heaven; for that which proceeds from the Lord is the Divine truth from the Divine good. From this, heaven is heaven, and is called a “marriage,” for it is the conjunction of the good and the truth there, which proceed from the Lord, that makes it. And as the Lord is the good there, and heaven is the truth thence derived, therefore in the Word the Lord is called the “bridegroom,” and heaven and also the church are called the “bride;” for good and truth make a marriage, and their conjunction is what is meant by the conjugial. Hence it is plain how sacred a thing it was to be bound by means of what is conjugial, which was signified by “putting the hand under the thigh.” From this marriage of good and truth descends genuine conjugial love, In regard to which and its sanctity see what was said above (n. 2727-2759).

6180. And do mercy and truth with me. That this signifies humiliation, is evident from the signification of “doing mercy,” as being the good of love; and from the signification of “doing truth,” as being the truth of faith (of which significations in what follows). These words are uttered as words of supplication, thus of humiliation. That “doing mercy” denotes the good of love is because all mercy is of love; for he who is in love or charity is also in mercy, and the love and charity in him become mercy when the neighbor is In need or misery, and he affords him help in that state. Hence it is that by “mercy” is signified the good of love. That “doing truth” denotes the truth of faith is because all truth is of faith, and for this reason in the original tongue faith is meant by the same expression.

[2] Because the good of love and the truth of faith are in the closest conjunction, and the one is not possible without the other, therefore this form of speaking was usual among the ancients, because they knew that the good of love is inseparable from the truth of faith, and for this reason also these two are often spoken of conjointly in the Word, as in Exodus:

Jehovah great in mercy and truth (Exod. 34:6).

In the second book of Samuel:

David said unto the men of Jabesh, Jehovah do mercy and truth with you (2 Sam. 2:5, 6).

In the same:

David said unto Ittai the Gittite, Return thou, and take back thy brethren with thee, with mercy and truth (2 Sam. 15:20).

In Hosea:

Jehovah hath a controversy with the inhabitants of the land, because there is no truth, and no mercy, and no knowledge of God in the land (Hos. 4:1).

In David:

All the ways of Jehovah are mercy and truth to them that keep His covenant (Ps. 25:10).

Again:

Thou wilt not withhold Thy mercies from me, O Jehovah; Thy mercy and Thy truth will perpetually guard me (Ps. 40:11).

Again:

I will sing the eternal mercies of Jehovah; with my mouth will I make known Thy truth to generation and generation. For I have said, Eternally shall mercy be builded; in the very heavens Thou wilt confirm Thy truth. Righteousness and judgment are the support of Thy throne; mercy and truth stand before Thy faces (Ps. 89:1, 2, 14);

and in other passages in David (Ps. 26:3; 36:5; 57:3, 10; 61:7; 85:10; 86:15; 89:24, 33; 92:2).

6181. Bury me not I pray in Egypt. That this signifies regeneration not in memory-knowledges, is evident from the signification of “burying,” as being resurrection and regeneration (see n. 2916, 2917, 4621, 5551); and from the signification of “Egypt,” as being memory-knowledges (of which frequently above). What is meant by regeneration not in memory-knowledges, may be seen in what presently follows (n. 6183).

6182. And I will lie with my fathers. That this signifies life such as the ancients had, is evident from the signification of “lying,” as being life; for “to lie” here means to be buried with them, and as “being buried” denotes resurrection and regeneration, “lying with them” denotes life, because resurrection is into life, and in like manner regeneration; and from the signification of “fathers,” as being those who were of the Ancient and Most Ancient Churches (see n. 6075), thus the ancients.

6183. And thou shalt carry me out of Egypt. That this signifies that there may be elevation out of memory-knowledges, is evident from the signification of “carrying me,” as being elevation; for “going up” is said of passing from Egypt to the land of Canaan, whereby is signified elevation (see n. 3084, 4539, 4969, 5406, 5817, 6007), and the same by “carrying there out of Egypt;” and from the signification of “Egypt,” as being memory-knowledges (of which above). What elevation from memory-knowledges is, shall be briefly stated. The regeneration of the natural is effected by means of the insinuation by the Lord of spiritual life through the internal man into the memory-knowledges in the natural. This insinuation has been treated of in this chapter. But if when the man has been regenerated thus far, he is of such a character that he can be further regenerated, he is elevated thence to the interior natural, which is under the immediate auspices of the internal; whereas if the man is not of such a character, in this case his spiritual life is in the exterior natural. The elevation is effected by a withdrawing from things of sense and memory-knowledge, thus by elevation above them, and then the man comes into a state of interior thought and affection, thus interiorly into heaven. They who are in this latter state are in the internal church; but they who are in the former state are in the external church, and are represented by Jacob, whereas they who are in the latter state are represented by Israel. To the end therefore that “Jacob” may be “Israel,” and thus by him as “Israel” may be represented the spiritual good which is in the interior natural, thus the internal spiritual church, these words were said by Jacob.

6184. And bury me in their sepulcher. That this signifies such regeneration, is evident from the signification of “burying,” as being regeneration (of which above, n. 6181). Thus “to be buried in their sepulcher,” that is, in the same one, denotes such regeneration.

6185. And he said, I will do according to thy word. That this signifies that so it shall be done of providence by the Divine, is evident from the signification of “doing according to the word” of anyone, as being that so it shall be done. It is added “of providence by the Divine” because Abraham, Isaac, and Jacob represented three things which make a one. In the supreme sense, Abraham represented in the Lord the Divine Itself, Isaac the Divine rational, and Jacob the Divine natural (see n. 3305, 4615, 6098); and in the sense that regards man, these three patriarchs represented the inmost which is celestial good, the interior which is spiritual good, and the exterior which is natural good. These are signified by those three in one sepulcher, because by a “sepulcher” is signified resurrection into life and regeneration (n. 2916, 2917, 4621, 5551).

6186. And he said, Swear to me. That this signifies that it may be irrevocable, is evident from the signification of “swearing,” as being irrevocable confirmation (see n. 2842).

6187. And he sware to him. That this signifies that it was irrevocable, is evident from the signification of “swearing,” as being what is irrevocable (as just above, n. 6186).

6188. And Israel bowed himself upon the bed’s head. That this signifies that he turned to those things which are of the interior natural, is evident from the signification of “bowing oneself,” as here being to turn himself; and from the signification of “bed,” as being the natural (of which in what follows). Thus the “head of the bed” is what is higher in the natural, that is, what is interior; for by “head” when mentioned in the Word is signified what is interior, and this in respect to the body, which is exterior. By his turning himself to those things which are of the interior natural, is signified that natural truth, which is “Jacob,” was being elevated to spiritual good, which is “Israel,” according to what was said and unfolded above (n. 6183).

[2] That a “bed” denotes what is natural, is because the natural is beneath the rational, and serves it as a bed; for the rational as it were lies down upon the natural; and because the natural is thus spread out underneath, it is called a “bed,” as also in Amos:

As the shepherd hath rescued out of the mouth of the lion two legs, or a piece of an ear; so shall the sons of Israel be rescued that dwell in Samaria, In the corner of a bed, and on the end of a couch (Amos 3:12);

“in the corner of a bed” denotes in the lowest of the natural; and “on the end of a couch” denotes in what is sensuous. For by the “people Israel,” whose metropolis was Samaria, was represented the Lord’s spiritual kingdom. Of this it is said, as of the father Israel here, that it is “upon the head of the bed,” for spiritual good, which is represented by the father Israel, is the “head of the bed.” But when they turn themselves thence to those things which are of the lowest natural and which are of the sensuous, it is then said that they are “in the corner of the bed,” and “on the end of the couch.”

[3] Again in the same prophet:

They that lie upon beds of ivory, and stretch themselves upon their couches; but they are not grieved for the breach of Joseph (Amos 6:4, 6);

“beds of ivory” denote the pleasures of the lowest natural, which are those of the proud; “not to be grieved for the breach of Joseph,” is to have no concern about the dissipation of good from the internal. So in David:

If I come into the tent of my house, If I go up upon the couch of my bed (Ps. 132:3);

the “tent of my house” denotes the holy of love (n. 414, 1102, 2145, 2152, 3312, 4128, 4391, 4599); “to go up upon the couch of the bed” denotes upon the natural, to the truth which is from the good of love. Everyone can see that “coming into the tent of the house,” and “going up upon the couch of the bed,” is a prophetic saying, which cannot be understood without the internal sense.

6189. Continuation about influx and the interaction of the soul and the body.

That two angels from heaven and two spirits from hell are with man, and that thereby he has communication with both heaven and hell, and also has freedom thereby to turn to the one or to the other, has been shown at the end of chapters 44 and 45. But that each and all things with man flow in according to his freedom-evil from hell, and good from heaven, that is, through heaven from the Lord-is what man does not know, and therefore will perhaps scarcely believe.

6190. As the subject here treated of is Influx, and this is mentioned so frequently, it is necessary to say in advance what influx is. What is meant by spiritual influx cannot be better seen than by means of the natural influxes which take place and appear in this world-as by the influx of heat from the sun into all things of the earth, with all variety in accordance with the seasons of the year and the climates of the earth; and by the influx of light into the same, with all variety likewise in accordance with the times of the days and also of the years, also in a varied manner according to the climates. From the influx of heat from the sun into all things of the earth, whence comes vegetative life; and from the influx of light into the same, whence comes support to that life, and also colors and displays of beauties; in like manner from the influx of the same heat into the surface of our bodies, and also of light into the eye; likewise from the influx of sound into the ear; and from other instances of a similar kind, it may be comprehended what is the influx of life from the Lord, who is the Sun of heaven, from whom comes heavenly heat, which is the good of love, and heavenly light, which is the truth of faith. The influx of these is also plainly felt, for heavenly heat which is love produces the vital heat which is in man, and heavenly light which is faith produces his understanding, because the truth of faith which proceeds from the Lord enlightens his intellectual; but in both cases with much variety, for it is according to the reception on the part of man.

6191. That man is governed by the Lord by means of angels and spirits, has been given me to know by experience so manifest as not to leave even the smallest doubt concerning it; for now through a course of many years all my thoughts and all my affections, even to the most minute of all, have flowed in by means of spirits and angels. This it has been given me to perceive so plainly that nothing could be more plain; for I have perceived, I have seen, and I have heard, who they were, what was their quality, and where they were. And when anything adverse fell into my thought or will, I have spoken with them and chided them. And I have also observed that the power they had of infusing such things was restrained by the angels; and also in what manner; and likewise often that they were driven away, and that then new spirits were present in their place, from whom again there was influx. It has also been given me to perceive whence those spirits came, or of what societies they were the subjects; and an opportunity of speaking with those societies themselves has likewise frequently been granted. And notwithstanding that everything, even to the most minute, of the thoughts and affections, flowed in through the spirits and angels, still I thought as before, and willed as before, and conversed with men as before, no difference from my former life being observed by anyone. I am aware that scarcely anyone will believe that such is the fact, but still it is an eternal verity.

6192. It has been shown me to the life in what manner spirits flow in with man. When they come to him, they put on all things of his memory, thus all things which the man has learned and imbibed from infancy, and the spirits suppose these things to be their own. Thus they act as it were the part of the man in the man. But they are not allowed to enter further with a man than to his interiors which are of the thought and will, and not to the exteriors which are of the actions and speech; for these latter come into act by means of a general influx from the Lord without the mediation of particular spirits and angels. But although the spirits act the part of the man with a man in respect to those things which are of his thought and will, they nevertheless do not know that they are with a man, for the reason that they possess all things of his memory, and believe that these are not another’s, but their own; and this for the reason also that they may not injure the man. For unless the spirits from hell who are with a man believed these things to be their own, they would attempt in every way to destroy the man both body and soul, because this is the infernal delight itself.

6193. As in this way spirits possess all things of a man’s thought and will, and angels things which are still more interior, and as the man is thus most closely conjoined with them, therefore the man must necessarily perceive and feel that it is he himself who thinks and wills; for the communications in the other life are of such a nature that in a society containing similar spirits each one believes that to be his own which is another’s. And therefore when the good come into heavenly society, they at once enter into all the intelligence and wisdom of that society, insomuch that they know no otherwise than that these are in themselves. And such also is the case with a man, and with a spirit who is attendant upon him. The things which flow in from the spirits who are from hell are evils and falsities, but those which flow in from the angels who are from heaven are goods and truths. Thus by means of influxes opposite to each other the man is kept in the midst, thus in freedom. As the things which flow in from the angels, flow in through the more inward interiors, they are not so apparent to the outward sense as are those which flow in from evil spirits. Moreover the angels are of such a character that they never desire to hear that the influxes of good and truth are from themselves, but that they are from the Lord, and they are indignant if it is thought otherwise; for they are in the manifest perception that it is so, and they love nothing more than to will and think not from themselves, but from the Lord. On the other hand, evil spirits are angry if told that they do not think and will from themselves, because this is contrary to the delight of their loves; and they are more angry when told that life is not in them, but that it flows in. When this is shown them by experience to the life, which has often been done, they then indeed confess that it is so, for they cannot speak contrary to experience; but still after some delay they deny it, and then they are not willing that it should be any further confirmed by experience.

6194. It has sometimes happened that I have meditated by myself, and have also talked with others, without reflecting that spirits were present who excited these activities. But directly afterward the spirits accosted me, and told me the state in which they had then been, namely, that they knew no otherwise than that they were the ones who were thinking, and this in my case in such a manner that the nearest believed themselves to be absolutely those who were thinking, but the more remote less so, and they who were still more remote, still less so. And it was also shown what societies flowed into the spirits as into their subjects.

6195. There were spirits with me a long time, neither very good nor very evil, a little above the head. They had the power to inflow deeply into the affections, and because they so willed, after a while they entered, and then bound themselves with me in such a manner that it seemed as if they could scarcely be separated. I spoke with them in regard to this, saying that they ought to separate themselves; but they could not. When they attempted it, and separated themselves a little, they then so dulled my thoughts that I could not think except confusedly and disconnectedly, and a painful sensation was felt in my head, like that with those who fall into a swoon. By this it was made evident in what manner loves conjoin, and that thereby is the conjunction of all in the other life. Wherefore spirits who enter into the very affections possess the other, as is also the case In the world when a man favors another’s love; whereas truths do not conjoin, but the affections of truth. From this it was made evident to me how man is conjoined either with heaven or with hell, namely, by means of his loves; with hell by means of the loves of self and of the world, but with heaven by means of the loves of the neighbor and of God. It was also evident that a man bound to hell can in no wise be loosed therefrom except through Divine means by the Lord; as was also shown from those who were bound with me only by slight affections, and yet I was not loosed from them except by means of intermediate loves, whereby they were gradually conjoined with others. And as they were separated they appeared to be removed to a distance from me toward the left in front, and the separation was observed by means of changes of state of the affections; for as the affections were changed, so they receded. From this it is also evident whence come the appearances of distance in the other life.

6196. That spirits are associated with a man in accordance with his loves, has been made known to me by manifold experience, for as soon as I have begun to intensely love anything, spirits were present who were In such love, and they were not removed until the love ceased.

6197. As often as anything has fallen into my thought and the desires of my will, the source of which I have not known, so often when I have desired to know the source, I have been shown from what societies it came, and sometimes through what spirits as subjects. They have also then spoken with me, and confessed that they were thinking that thing, and likewise that they knew that it flowed in with me and appeared to me as in myself. The deceitful, who appear directly above the head, have occasionally flowed in with me with such subtlety that I knew not whence the influx was, and also that I scarcely perceived any otherwise than that what flowed in was in myself and from myself, as is usual with others. But as I knew of a certainty that it was from another source, perception was given me by the Lord so exquisite that I perceived each single influx from them, also where they were and who they were. When they observed this, they were very indignant, especially because I reflected upon what came from them. This reflection flowed in through angels. Those deceitful ones chiefly insinuated such things as were contrary to the Lord; and then it was given me to reflect upon the fact that no one in hell acknowledges the Lord; but that insofar as they may, they are full of abuse of Him; yet they are not unwilling to hear mention made of the Father, the Creator of the universe. From this very plain indication it is evident that it is the Lord who rules the universal heaven, as He Himself teaches in Matthew: “All power is given unto Me in heaven and in earth” (Matt. 28:18); and that they are opposed to the Lord because they are opposed to heaven, where the Lord is all in all.

6198. There were spirits with me who supposed that it was they themselves who live, and that I had life from no other source than they, thus that they were I. But when they were told that they were separate spirits, and that I also was a spirit as to my interiors: this they could not believe. That they might know it, they were separated, and in this way it was shown that they were spirits by themselves. But still they were unwilling to believe, and were obstinately insistent. They went away for a time, and when they returned they were in the same persuasion. From this also it is evident that spirits know no otherwise than that the things appertaining to man are their own. But such as obstinately believe so are not readily admitted to men, because they cannot be separated without difficulty. A like persuasion is indeed impressed on all other spirits, to the intent that they may be of service to man, but with a difference.

6199. Another spirit also supposed himself to be me, insomuch that when he talked with me In my native language he believed that he was speaking from his own, saying that the language was his. But it was shown that the language that belongs to spirits is entirely different, and that it is the universal language of all, and that from it ideas flowed into my native language, and thus they speak, not from themselves, but in me; and that this is a proof that they not only come into those things which are man’s, but also that they suppose them to be their own.

6200. As I have been now continuously for nine years in company with spirits and angels, I have carefully observed how the case is with regard to influx. While I have been thinking, the material ideas of my thought appeared as it were In the middle of a kind of undulation,* and I noticed that this undulation was nothing else than such things as had been adjoined to that subject in the memory, and that the full thought appears in this way to the spirits; but that nothing else then comes to the man’s apprehension than that which is In the middle and which had appeared as material. I have likened that surrounding undulation to spiritual wings, by which the thing thought of is elevated out of the memory. From this the man has perception of a subject. That in that surrounding undulation there were innumerable things which agreed with the subject thought of, was made evident to me from the fact that the spirits who were in a more subtle sphere thereby knew all those things which I had ever known on that subject; and thus that they fully imbibe and put on all things which belong to the man; and genii, who attend solely to the cupidities and affections, imbibe and put on those things which are of the loves. To illustrate this by an example: When I thought of a man whom I know, then the idea of him, such as it appears when his name is mentioned before a man, was presented in the midst; but round about, like an undulating volatile something (undans volatile), was everything that I had known and thought about him from childhood; whereby the whole of him, such as he was in my thought and affection, appeared among the spirits In an instant. Moreover when I have been thinking about any city, then from that undulating sphere that was round about, the spirits instantly knew all that I had seen and known about it. The case was the same with matters of science.

* Thought represented by an undulating sphere with a solid in the middle. When a stone is thrown into calm water it produces a concentric undulation. This however is only in a plane. But imagine a sphere or globe of some fluid medium with such an exciting object in the middle, and undulations going away from it in all directions. This may give some idea of the “material ideas in the middle” and the “volatile undulating sphere” all around it.

6201. The thought appeared in this way among the spirits when I was a little withdrawn from the things of sense. But when the thought was in the things of sense, no such undulating sphere appeared; but it was all material, and not unlike external sight. In this case the man is said to think in the sensuous. But when he thinks interiorly, he is said to be withdrawn from the things of sense. That man can be withdrawn from things of sense was known to the ancients, and therefore also some of them have written about this state. They who think in things of sense are called sensuous, and the like spirits are adjoined to them. Such spirits scarcely apprehend more things with a man than those which come down to his sensation; for they are more gross than all other spirits. It has been observed that when a man is in what is sensuous, and is not elevated therefrom, he thinks of nothing else than what is of the body and of the world, and is not then desirous to know anything about what belongs to eternal life, and is even averse to hearing of that life.

[2] That I might know that this is the case, I have sometimes been let down into what is sensuous, and then such things instantly presented themselves, and then also the spirits who were in that grosser sphere poured in base and scandalous things; but as soon as I was withdrawn from what is sensuous, such things were dissipated. In sensuous life are many who indulge in the pleasures of the body, and also those who have altogether rejected thought beyond what they see and hear, and especially those who have rejected thought about eternal life. Wherefore such persons make light of all such things; and when they hear of them, they loathe them. Spirits of this kind abound in the other life at the present day, for troops of them come from the world; and the influx from them prompts man to indulge his natural inclination, and to live for himself and the world, but not for others except insofar as they favor him and his pleasures. In order for a man to be uplifted from these spirits, he must think about eternal life.

6202. Another influx has also been observed, which is not effected through the spirits who are with the man, but through others who are sent forth from some infernal society into the sphere of the man’s life. These speak together about such things as are adverse to the man, from which there usually flows in what is troublesome, undelightful, sad, or anxious, with much variety. Such spirits have often been with me, and they who infused anxieties were felt in the province of the stomach, without my knowing whence these anxieties came. But they were always detected, and I then heard what they said among themselves, which were such things as were adverse to my affections. The avaricious have sometimes appeared in the same region, but a little higher, and infused anxiety from care for the future; and it was given me to chide them and tell them that they have relation to such things in the stomach as are undigested, have a bad smell, and thus are nauseous. I have also seen that they were driven away, and that then the anxiety entirely ceased, and this repeatedly, that I might know of a certainty that it came from them. Such is the influx with those who for no reason are oppressed with melancholy anxiety, and likewise with those who are in spiritual temptation. But in this latter case such spirits not only inflow in general, but also infernal spirits in particular call up the evils which the man has done, and pervert and put a wrong interpretation upon the goods. With these the angels then engage in combat. Into such a state comes a man who is being regenerated, whereby he is let down into his own; and this takes place when he immerses himself too much in worldly and bodily things, and when he is to be elevated to spiritual things.

6203. In regard to the origin of the influx of evil from hell, the case is this. When a man first from consent, then from purpose, and at last from the delight of affection, casts himself into evil, then a hell is opened which is in such evil (for the hells are distinct from one another according to evils and all their varieties), and there afterward takes place an influx from that hell. When a man comes into evil in this way, it clings to him, for the hell in the sphere of which he then is, is in its very delight when in its evil; and therefore it does not desist, but obstinately presses in, and causes the man to think about that evil, at first occasionally, and afterward as often as anything presents itself which is related to it, and at last it becomes with him that which reigns universally. And when this takes place, he then seeks for such things as confirm that it is not an evil, and this until he wholly persuades himself; and then, insofar as he can, he studies to remove external bonds, and makes evils allowable and clever, and at last even becoming and honorable-such as adulteries, thefts effected by art and deceit, various kinds of arrogance and boasting, contempt for others, vituperations, persecutions under an appearance of justice, and the like. The case with these evils is like that with downright thefts, which when committed of set purpose two or three times, cannot be desisted from; for they continually cling to the man’s thought.

6204. Be it known further that the evil which enters into the thought does no harm to the man, because evil is continually infused by spirits from hell, and is continually repelled by angels. But when evil enters into the will, then it does harm, for then it also goes forth into act whenever external bonds do not restrain. Evil enters into the will by being kept in the thought, by consent, especially by act and the consequent delight.

6205. I have often noticed that evil spirits put on especially man’s persuasions and cupidities, and that when they put them on they rule the man despotically; for he who introduces himself into a man’s cupidities, and into his persuasions, subjects the man to himself, and makes him his servant; whereas influx through angels takes place in accordance with the man’s affections, which they gently lead and bend to good, and do not break, the very influx being tacit and scarcely perceptible, for it flows into the interiors, and continually acts by means of freedom.

6206. Be it further known that all evil flows in from hell, and all good through heaven from the Lord. But the reason why evil is appropriated to a man is that he believes and persuades himself that he thinks and does it from himself, and in this way makes it his own. If he believed as is really the case, then evil would not be appropriated to him, but good from the Lord would be appropriated to him; for the moment that evil flowed in, he would reflect that it was from the evil spirits with him, and as soon as he thought this, the angels would avert and reject it. For the influx of the angels is into what a man knows and believes, but not into what a man does not know and does not believe; for their influx is not fixed anywhere except where there is something appertaining to the man.

[2] When a man appropriates evil to himself in this way, he gets for himself a sphere of that evil, which sphere is that to which those spirits from hell adjoin themselves who are in the sphere of a like evil; for like is conjoined with like. The spiritual sphere with a man or a spirit is an exhalation flowing forth from the life of his loves, from which his quality is known at a distance. All in the other life are conjoined together in accordance with the spheres, and so also are the societies one with another; and according to their spheres they are also dissociated, for opposite spheres come into collision, and mutually repel each other. Therefore the spheres of the loves of evil are all in hell, and the spheres of the loves of good are all in heaven; that is, they who are in these spheres.

6207. The influx of the angels is especially into the conscience of man: there is the plane into which they operate. This plane is in the interiors of man. Conscience is twofold, interior and exterior. Interior conscience is of spiritual good and truth; exterior conscience is of justice and equity. At the present day this latter conscience exists with many; but interior conscience with few. Nevertheless they who enjoy exterior conscience are saved in the other life; for they are of such a character that if they act contrary to what is good and true, or contrary to what is just and equitable, they are inwardly distressed and tormented; not because by so doing they suffer loss of honor, of gain, or of reputation; but because they have acted contrary to good and truth, or to justice and equity. But where these consciences do not exist, there is something else of a very low nature which sometimes counterfeits conscience, and which leads men to do what is true and good, and what is just and equitable, not from the love of these, but for the sake of self and their own honor and advantage. These persons also are distressed and tormented when adverse things befall them. But this conscience is no conscience, because it belongs to the love of self and of the world, and there is nothing in it which regards the love of God and of the neighbor; and therefore in the other life it does not show itself. Men of this description can also perform duties of considerable eminence, like those who enjoy genuine conscience; for in the external form they act in a similar way; but for the sake of their own honor and reputation; and therefore the more they fear the loss of these, the better do they perform public duties in favor of their neighbor and of their country; whereas those who do not fear the loss of these things are members of the commonwealth who are worthy only of rejection. They who are in this false conscience do not even know what conscience is, and when they are told by others what it is, they deride it and believe it to be the result of simplicity or of mental disorder. These things have been said in order that it may be known how the case is with influx, namely, that conscience is the plane into which the angels flow, and indeed into the affections of good and truth, and of justice and equity therein; and that in this way they hold the man bound, yet still in freedom.