And black among the lambs. That this signifies the first state of innocence, is evident from the signification of "black," as being what is man's own; and from the signification of a "lamb," as being innocence (concerning which just above, n. 3994). That the "black in the lambs" here signifies the first state of innocence, is because at first the own of the man who is being regenerated reigns; for he supposes that he does what is good from his own, and also he must do it as if from his own, in order that he may be endowed with a heavenly own (see n. 1712, 1937, 1947, 2882, 2883, 2891). This is the reason why by the "black among the lambs" is here signified the first state of innocence.
Stolen is this by me. That this signifies that it was not his, is evident without explication. In the sense of the letter this expression does indeed sound somewhat harsh; but when it passes toward heaven, it loses its harshness, and becomes gentle and mild. A similar expression occurs in Matthew: Watch therefore, for ye know not what hour your Lord will come. But know this, that if the good man of the house had known in what hour the thief would come, he would have watched, and would not have suffered his house to be broken through (Matt. 24:42-43). And in John: If thou shalt not watch, I will come upon thee as a thief, and thou shalt not know what hour I will come upon thee (Rev. 3:3). In the same: Behold I come as a thief, blessed is he that watcheth, and keepeth his garments (Rev. 16:15). These expressions are used concerning the Lord; "as a thief" merely signifies that which is unlooked for and unexpected. In the internal sense "to steal" denotes to claim for self that which is the Lord's, namely, good and truth; and as in the beginning of regeneration all do this, and as this is the first state of innocence (see n. 4001), the expression is milder than it sounds in the letter. Consequently, "stolen is this by me" signifies that it was not his.
Verses 34-36. And Laban said, Behold, I would it might be according to thy word. And he removed that day the he-goats that were party-colored and spotted, and all the she-goats that were speckled and spotted, everyone that had white in it, and all the black among the lambs, and gave them into the hand of his sons. And he set a way of three days between himself and Jacob; and Jacob fed the rest of Laban's flocks. "And Laban said, Behold I would it might be according to thy word," signifies consent; "and he removed that day the he-goats that were party-colored and spotted," signifies that those truths of good were separated that were scattered over and mingled with the evils and falsities that were proper to the good signified by "Laban;" "and all the she-goats that were speckled and spotted," signifies their goods in which evils and falsities were mingled; "everyone that had white in it," signifies truth; "and all the black among the lambs," signifies the own of innocence; "and gave them into the hand of his sons," signifies that they were given to truths; "and he set a way of three days between himself and Jacob," signifies that their state was altogether separated; "and Jacob fed the rest of Laban's flocks," signifies that from what was left he took those goods and truths that could be conjoined.
And Laban said, Behold, I would it might be according to thy word. That this signifies consent, is evident without explication.
And he removed that day the he-goats that were party-colored and spotted. That this signifies that those truths of good were separated that were scattered over and mingled with the evils and falsities that were proper to the good signified by "Laban," is evident from the signification of "removing," as being to separate; and from the signification of "he-goats," as being the truths of good (concerning which below); and from the signification of "party-colored," as being things scattered over and mingled with evils (concerning which also in what follows); and from the signification of "spotted," as being things that are scattered over and mingled with falsities (concerning which above). "He-goats" are here mentioned, and then "she-goats," for the reason that "he-goats" [capri] signify the truths of good; and "she-goats," the goods of truth; the difference between which is described above (n. 3995). [2] An accurate distinction is made in the Word between the males and the females, as is evident from the sacrifices and burnt-offerings, in relation to which a specific command was given as to what should be offered, whether a he-lamb or a she-lamb, whether a she-goat or a he-goat, whether a sheep or a ram, and so on; from all which it may be seen that one thing was signified by the male, and another by the female. By the "male" in general is signified truth; and by the "female" good. Here therefore by the "he-goats" are signified the truths of good; and by the "she-goats" presently mentioned, the goods that are adjoined to them. And as the difference between these is of such a nature, it is also said that he removed the party-colored he-goats, but not the speckled ones, as is said of the she-goats; for "party-colored" signifies truth scattered over and mingled with evils; whereas "speckled" signifies good scattered over and mingled with evils (see n. 3993). Truth mingled with evils is properly of the understanding, but good mingled with evils is properly of the will. This is the difference. That all these are from the good signified by "Laban" is evident, because they were from Laban's flock; for by a "flock" in the Word is signified good and truth, or what is the same, those who are in good and truth, and who are therefore of the Lord's church. [3] This arcanum cannot be explained further, because it cannot become plain except to an apprehension instructed in truths and goods, and at the same time enlightened. For it must be known what the truths of good are, and what the goods that are from them; and also that from the one good here represented by Laban so many various things can be separated. They who have no knowledge of these subjects do not know that in every good there are innumerable things, so many in fact that they can scarcely be classified into general kinds by the most learned man. For there are goods that are procured by means of truths; there are truths born from these goods; and again goods procured by means of these truths. There are also truths born of goods, and this also in a series; there are goods that are mingled with evils; and truths that are mingled with falsities, as described above (n. 3993); and the minglings and temperings of these are so various and manifold as to exceed myriads of myriads; and they are also varied according to all the states of life; and the states of life are varied in general in accordance with the man's age, and specifically in accordance with his affections of all kinds. From this it may in some measure be apprehended that from the good of Laban there could be separated so many various things; of which some were adjoined to the truths signified by the sons of Jacob; some were left behind; and from these others were derived. But as before said these things are of such a nature as not to fall into the understanding unless it is instructed and at the same time enlightened.
And all the she-goats that were speckled and spotted. That this signifies their goods, in which evils and falsities were mingled, is evident from the signification of "she-goats" as being the goods of truth (see n. 3995); here, the goods that had been adjoined to the truths (concerning which, n. 4005); from the signification of "speckled," as being the goods with which evils are mingled; and from the signification of "spotted," as being the truths with which falsities are mingled (see n. 3993, 3995).
Every one that had white in it. That this signifies in which there is truth, is evident from the signification of "white," as being truth, but properly the Lord's righteousness and merit, and derivatively the Lord's righteousness and merit in man (see n. 3301, 3993). The reason why "white" has this signification, is that the light of heaven, which is from the Lord and is the source of brightness and whiteness, signifies truth; and therefore that which is enlightened by that light, and becomes shining and bright, is that which is called the Lord's righteousness and merit in man. They who from good acknowledge and receive the Lord's righteousness, and reject their own righteousness, are they who are specifically signified by "righteous," concerning whom the Lord says in Matthew: The righteous shall shine as the sun in the kingdom of their Father (Matt. 13:43). [2] That "shining or bright white" has this signification, is evident also from other passages in the Word; as in Moses: His eyes shall be redder than wine, and his teeth whiter than milk (Gen. 49:12); speaking of Judah, by whom is represented the Lord as to the Divine of His love; and in the internal sense, the celestial kingdom; and thus the celestial man (as may be seen above, n. 3881). The "eyes being redder than wine" signifies the Divine wisdom; and the "teeth whiter than milk," the Divine righteousness. In David: Thou shalt purify me with hyssop, and I shall be clean; Thou shalt wash me, and I shall be whiter than snow (Ps. 51:7); "to wash," and "to be made whiter than snow," denotes to be purified from sins by the reception and putting on of the Lord's righteousness. In John: In the midst of the seven candlesticks was one like unto the Son of man; His head and His hairs were white as white wool, as snow; and His eyes were as a flame of fire (Rev. 1:13-14). [3] In the same: Thou hast a few names in Sardis who have not defiled their garments, and they shall walk with Me in white, for they are worthy. He that overcometh shall be clothed in white garments (Rev. 3:4-5). In the same: I counsel thee to buy of Me gold purified in the fire, that thou mayest be rich; and white garments that thou mayest be clothed (Rev. 3:18). Again: There were given to every soul under the altar white robes (Rev. 6:9-11). Again: I saw them standing before the throne, and before the Lamb, arrayed in white robes. And one of the elders said unto me, Who are these clothed in white robes? And whence came they? And I said unto him, My lord, thou knowest. And he said unto me, These are they who come out of the great tribulation, and have washed their robes, and have made their robes white in the blood of the lamb (Rev. 7:9, 13-14). Again: Angels clothed in linen white and shining, and girt about their breasts with golden girdles (Rev. 15:6). Again: I saw and behold a white horse, and he that sat thereon had a bow, and there was given unto him a crown (Rev. 6:2). And again: Afterwards I saw heaven opened, and behold a white horse. His armies in heaven followed Him upon white horses, clothed in fine linen white and clean (Rev. 19:11, 14). [4] In all these passages by "white" is signified the truth of faith; the "white garments" and "white robes" being nothing else. But the truth of faith does not belong to those who believe that they have faith of themselves, and thus are wise from themselves; but to those who believe they have faith and wisdom from the Lord, for to these are faith and wisdom given because they ascribe nothing of truth and good to themselves, still less believe that they have merit through the truths and goods they possess; and less still that they are justified thereby; but only by ascribing them to the Lord; thus all things to His grace and mercy. This is "putting on white garments;" and is also "being made white in the blood of the Lamb." There are two things that are put off by all who enter into heaven, namely, their own and the consequent confidence, and the merit of self or of their own righteousness; and they put on a heavenly own which is from the Lord, and the Lord's merit or righteousness; and the more they put on these, the more interiorly do they come into heaven. These two things are specifically signified by "red" and by "white;" by "red," the good of love which they then have; and by "white," the truth of faith.
And all the black among the lambs. That this signifies an own that is innocent, is evident from what has been said above (n. 3994), where are the same words.
And gave them into the hand of his sons. That this signifies that the truths and goods that were separated were given to truths, is evident from the signification of "sons," as being truths (see n. 489, 491, 533, 2623, 3373). "To give into their hand" is to give to their authority and disposal, for by the "hand" is signified power (n. 878, 3387). The truths here signified by "sons" are those called sensuous, because they are of the senses and are the outermost things of the natural mind. For man's natural communicates on the one side with the sensuous things of the body, and on the other side with the rational things of the rational mind. By these intermediates there is effected as it were an ascent from the sensuous things that are of the body and that have been opened toward the world, to the rational things that are of the rational mind and that have been opened toward heaven; and also a descent from these, that is, from heaven to the world; but this is effected in man only. This ascent and descent is that which is treated of in the internal sense of these chapters; and in order that each and all things may be presented representatively, the rational is represented by Isaac and Rebekah; the natural by Jacob and his two women; and the sensuous by their sons. But because in the sensuous, as in the ultimate of order, prior things exist together, as before shown every son represents some general in which they are.
And he set a way of three days between himself and Jacob. That this signifies that their state was altogether separated, is evident from the signification of "setting a way," as being to be separated; from the signification of "three," as being what is last, complete, or the end (see n. 1825, 2788), and thus altogether separated; and from the signification of "days," as being states (n. 23, 487, 488, 493, 893, 2788, 3462).
And Jacob fed the rest of Laban's flocks. That this signifies that from what was left he took those goods and truths that could be conjoined, is evident from the signification of "flocks," as being goods and truths (see n. 343, 2566, 3767, 3768, 3772, 3783). That "to feed the rest of the flocks" denotes to take from what was left those goods and truths that could be conjoined, is evident from what follows, for there this is the subject treated of.
Verses 37-40. And Jacob took him a fresh rod of poplar, and hazel, and plane-tree, and peeled white peelings on them, laying bare the white that was upon the rods. And he set the rods which he had peeled in the gutters, in the watering troughs, whither the flocks came to drink, over against the flocks; and they grew warm when they came to drink. And the flocks grew warm at the rods, and the flocks brought forth party-colored, speckled, and spotted. And Jacob separated the lambs, and set the faces of the flock toward the party-colored, and all the black in the flock of Laban; and he put for himself droves for himself alone, and put them not unto Laban's flock. "And Jacob took him a fresh rod of poplar," signifies the power proper to natural good; "and hazel, and plane-tree," signifies the derivative power of natural truths; "and peeled white peelings on them, laying bare the white that was upon the rods," signifies a disposition into order by the interior power of truth; "and he set the rods which he had peeled in the gutters," signifies further preparation; "in the watering troughs, whither the flocks came to drink," signifies the affections of truth; "over against the flocks; and they grew warm when they came to drink," signifies even to ardor of affection, that they might be conjoined; "and the flocks grew warm at the rods," signifies the effect from His own power; "and the flocks brought forth party-colored, speckled, and spotted," signifies that thereby natural good itself had such things from the mediate good signified by "Laban;" "and Jacob separated the lambs," signifies as to innocence; "and set the faces of the flock toward the party-colored," signifies to truths scattered over with evils and falsities; "and all the black," signifies to such a state; "in the flock of Laban," signifies in the good signified by "Laban;" "and he put for himself droves for himself alone," signifies the separation of the goods and truths by His own power; "and put them not unto Laban's flock," signifies absolute separation from the good signified by "Laban."
And Jacob took him a fresh rod of poplar. That this signifies the power proper to natural good, is evident from the signification of a "rod," as being power; and from the signification of "poplar," as being the good of the natural (concerning which below). A "rod" is frequently mentioned in the Word, and everywhere signifies power, both from its being used by shepherds for exercising power over their flocks, and from its serving for the support of the body, and as it were for the right hand; for by the "hand" is signified power (n. 878, 3387). And as this was the signification of a "rod," rods were in ancient times used by kings, and hence the royal badge was a short staff, and also a scepter. Nor were rods used by kings only, but also by priests and prophets, that they also might by their rods signify the power that belonged to them, as for instance did Aaron and Moses. This was the reason why Moses was so frequently commanded to stretch out his rod, and at other times his hand, when miracles were being performed; for Divine power was signified by the "rod;" and by the "hand." It was because a "rod" signifies power that the Egyptian magi made use of it when they performed their magical miracles; and it is from this that magicians are now represented with rods in their hands. All this shows that "rods" signify power. [2] But in the original language the rods used by shepherds, and also by kings, as well as those of priests and prophets, are expressed by another word; here, by a word that denotes a traveler's staff, and also a shepherd's rod, as may be seen from other passages (Gen. 32:10; Exod. 12:11; 1 Sam. 17:40, 43; Zech. 11:7, 10). In the present case the rod is not spoken of as supporting the hand, but as a stick cut from a tree, namely, from a poplar, a hazel, and a plane-tree, to set in the watering-troughs before the faces of the flock; but still it has the same signification, for by it is described in the internal sense the power of natural good, and derivatively of natural truths. [3] As regards the poplar, of which the rod was made, be it known that trees in general signify perceptions and knowledges, perceptions when predicated of the celestial man, but knowledges when predicated of the spiritual man (see n. 103, 2163, 2682, 2722, 2972). Hence trees specifically signify goods and truths, for these pertain to perceptions and knowledges. Some kinds of trees, such as olives and vines, signify the interior goods and truths that are of the spiritual man; and some kinds, such as the poplar, hazel, and plane, signify the exterior goods and truths that are of the natural man. And as in ancient times each tree signified some particular kind of good and truth, the worship held in groves was in accordance with the kinds of trees (n. 2722). The poplar here mentioned is the white poplar, so called from its whiteness from which comes its name. For this reason the "poplar" signified the good that is from truth; or what is the same, the good of truth; as also in Hosea 4:13; but there falsified.
And hazel, and plane-tree. That this signifies the derivative power of natural truths, is evident from the signification of the "hazel" and the "plane-tree," as being natural truths. That this is the signification of these trees cannot be so evident from other places in the Word, as they are not named elsewhere, except the "plane-tree" in Ezekiel: The cedars in the garden of God did not hide him, the fir-trees were not like his boughs, and the plane-trees were not as his branches, nor was any tree like unto him in his beauty (Ezek. 31:8); where the subject treated of is the knowledges and rational things that appertain to the man of the spiritual church. The "garden of God" is the spiritual church; the "cedars" are rational things the "fir-trees" and "plane-trees," are natural things; the "fir-trees," natural things as to good; and the "plane-trees," as to truth.
And peeled white peelings on them, laying bare the white that was upon the rods. That this signifies a disposition into order by the interior power of truth, is evident from the signification of "peeling" and of "peelings," as being the removal of exterior things in order that interior ones may come to light, thus barings or strippings; from the signification of "white," as being truth (see n. 3993, 4007); and from the signification of a "rod," as being power (see n. 4013); here, interior power, because upon the rods under the bark. Disposition into order by the interior power of truth, is the power of the interior man acting into the exterior, or of the spiritual man into the natural; for all disposition into order of the good and truth in the natural man comes from the spiritual man (that is, through the spiritual man from the Lord), and in fact through the truth therein; for the Lord inflows into the good of the spiritual or interior man; and through the truth therein into the natural man; but not immediately through the good, until the man has been regenerated; and therefore all the disposition into order in the natural man is effected by the interior man. The natural, or natural man, cannot possibly be disposed into order (that is, be regenerated) in any other way. That this is done by the interior man is evident from the acknowledgment of truth, which unless it is made by the interior man is not acknowledgment; and also from conscience, which is the acknowledgment of truth by the interior man; and also from perception. As disposition into order is effected by the interior man by means of truth, power is predicated of truth, and also the "rod" by which power is signified; as well as the "hand," by which also power is signified (n. 3091); as may be confirmed by very many passages in the Word. Not that there is power in truth from itself, but in good; and thus in truth from good; that is, in truth through good from the Lord. This shows to some extent what is meant by the disposition into order of the interior power of truth. In the supreme sense, in which the Lord is treated of, His own power is signified; for the Divine has its own power, because this is from no other.
And he set the rods that he had peeled in the gutters. That this signifies further preparation, is evident from what follows; for it there treats of the effect of the interior power of truth in the natural, power being signified by the "rods" (n. 4013, 4015); disposition into order by the interior man, by "peeling" (n. 4015); and the good of truth in the natural by the "gutters" (n. 3095).
In the watering troughs, whither the flocks came to drink. That this signifies the affections of truth, is evident from the signification of "water," as being knowledges and memory-knowledges, which are the truths of the natural man (see n. 28, 2702, 3058); from the signification of "drinking troughs" or "watering troughs," which as being containants of water, are in the internal sense the goods of truth, goods being the containants of truth (see n. 3095); and from the signification of "coming to drink," as being the affection of truth. That "coming to drink" is the affection of truth, is because it involves thirst; for "thirst" in the Word signifies appetite and desire, and thus the affection of knowing and imbibing truth, and this because "water" signifies truth in general; whereas "hunger" signifies appetite, desire, and thus the affection of becoming imbued with good; and this because "bread," which is used for food in general (n. 2165), signifies good. Thus it is evident that these words signify the affections of truth.
Over against the flocks; and they grew warm when they came to drink. That this signifies even to ardor of affection that they might be conjoined, is evident from the signification of "growing warm in coming to drink," as being the ardor of affection. That "growing warm" signifies ardor, is manifest; and that "coming to drink" signifies the affection of truth, may be seen just above (n. 4017). That "over against the flocks" signifies that they might be conjoined (namely, the truths and goods in the natural), is because it involves looking upon, and the affection excited thereby, for in this manner are spiritual things conjoined. Moreover, all the implantation of truth and good, and also all conjunction, is wrought by means of affection. Truths and goods that are learned, but with which the man is not affected, do indeed enter into the memory, but adhere there as lightly as a feather to a wall, which is blown away by the slightest breath of wind. [2] With the things which enter into the memory the case is this: Those which enter without affection fall into its shade; but those which enter with affection come into its light; and the things that are in light there are seen and appear clearly and vividly whenever a similar subject is called up; but not so those which lie hid round about in the shade. Such is the effect of the affection of love. It may be seen from this that all the implantation of truth, and the conjunction thereof with good, is effected by means of affection; and the greater the affection, the stronger the conjunction. The "ardor of affection" is here inmost affection. [3] But truths cannot be implanted in good and conjoined with it, except by means of the affections of truth and good, which affections well forth as from their fountains, from charity toward the neighbor, and from love to the Lord. But evils and falsities are implanted and conjoined by means of the affections of evil and falsity, which affections well forth as from their fountains, from the love of self and of the world. This being the case, and as the subject here treated of in the internal sense is the conjunction of good and truth in the natural man, therefore here and in what follows mention is made of the growing warm of the flock when they came to drink, by which such things are signified.
And the flocks grew warm at the rods. That this signifies the effect from His own power, is evident from the signification of "growing warm" as being the effect, that is, of the affection (n. 4018); and from the signification of the "rods," as being His own power (see above, n. 4013, 4015).
And the flocks brought forth party-colored, speckled, and spotted. That this signifies that thereby natural good had such things from the mediate good signified by "Laban," is evident from the signification of "bringing forth," as being acknowledgment and conjunction (see n. 3911, 3915); from the signification of "party-colored," as being the truths with which evils are mingled (n. 4005); from the signification of "speckled," as being the goods with which evils are mingled; and from the signification of "spotted," as being the truths with which falsities are mingled (concerning which, n. 3993, 3995, 4005). Such are the things here signified, and which coming from the good signified by "Laban" accrued to the good of natural truth represented by Jacob.
And Jacob separated the lambs. That this signifies in respect to innocence, is evident from the signification of "lambs," as being innocence (see above, n. 3994). It is said "in respect to innocence," because in what now follows the subject treated of is the disposition into order of the good and truth of the natural, that it may receive and apply innocence.
And set the faces of the flock toward the party-colored. That this signifies to truths that are scattered over with evils and falsities, is evident from the signification of "party-colored," as being truth that is scattered over and mingled with evils (see n. 4005, 4020).
And all the black. That this signifies to such a state, namely, that which is signified by the "black in the lambs" (concerning which state see n. 3994, 4001).
In the flock of Laban. That this signifies in the good signified by "Laban," is evident from the signification of a "flock," and from the representation of Laban, as being good, namely, mediate good, by means of which the natural has goods and truths (concerning which above).
And he put for himself droves for himself alone. That this signifies the separation of the goods and truths by His own power, is evident from the signification of "droves," or of the "flock," as being goods and truths; and from the signification of "putting for himself, for himself alone," as being to separate those things which have been procured by His own power. In the supreme sense here the subject treated of is the Lord, how He made His natural Divine, and this from His own power, but still by means according to order. The goods and truths that He made Divine in Himself are here the "droves, which he put for himself, for himself alone."
And put them not unto Laban's flock. That this signifies absolute separation from the good signified by "Laban," is evident from what has now been said, and thus without further explication. For goods and truths Divine were altogether separated from the goods and truths that derive anything from what is human, because they are beyond them, and become infinite.
The things which have been here unfolded as to the internal sense of the words, are too interior and too arcane to admit of being clearly set forth to the understanding. For the subject treated of in the supreme sense is the Lord, how He made His natural Divine; and in the representative sense, how He makes man's natural new when He regenerates him. All these things are here fully presented in the internal sense. [2] The things here contained in the supreme sense concerning the Lord, how by His own power He made the natural in Himself Divine, are such as surpass even the angelic understanding. Something of them may be seen in the regeneration of man, because man's regeneration is an image of the Lord's glorification (n. 3138, 3212, 3296, 3490). Of this regeneration man may have some idea (no one, however, except the man who has been regenerated), but only an obscure idea so long as he lives in the body; for the corporeal and worldly things in which even such a man is, continually cast shadows on his mind and keep it in lower things. But they who have not been regenerated can have no apprehension of the matter, being without knowledges because without perceptions; nay, they know nothing whatever of what regeneration is, nor do they believe that it is possible. They do not even know what the affection of charity is by means of which regeneration is effected; and therefore they do not know what conscience is; still less what the internal man is; and less still what is the correspondence of the internal man with the external. The words they may indeed know, and many do know them, but they are ignorant of the thing. Seeing therefore that even the idea of these things is wanting, however clearly the arcana here contained in the internal sense should be set forth, it would still be like presenting something to sight in the dark, or telling something to the deaf. Moreover, the affections of the love of self and of the world that reign with them do not permit them to know, nor even to hear such things; for they immediately reject them, nay, spew them out. Very different is the case with those who are in the affection of charity. These are delighted with such things; for the angels with them are in their happiness when the man is in them, because they are then in things that treat of the Lord, in whom they are; and also in those which treat of the neighbor and his regeneration. From the angels (that is, through the angels from the Lord) delight and bliss flow in with the man who is in the affection of charity while reading these things, and more so when he believes what is holy to be within them, and still more when he apprehends anything of that which is contained in the internal sense. [3] The subject here treated of is the influx of the Lord into the good of the internal man, and indeed through the good into the truth therein; also the influx therefrom into the external or natural man, and the affection of good and truth into which the influx takes place; and also the reception of truth and its conjunction with the good therein; and likewise the good that serves as a means, here signified by "Laban" and his "flock." Concerning these subjects the angels, who are in the internal sense of the Word, or to whom the internal sense is the Word, see and perceive innumerable things of which scarcely anything can come to man's understanding; and that which does come to it falls into his obscurity-which is the reason why these things are not explained more particularly.
Verses 41, 42. And it came to pass in every growing warm of the flock of those that came together first, that Jacob put the rods before the eyes of the flock in the gutters, that it might grow warm at the rods. And to the flock that came together later he did not set them; and those that came together later were Laban's, and those that came together first were Jacob's. "And it came to pass in every growing warm of the flock of those that came together first," signifies the things that were spontaneous; "that Jacob put the rods before the eyes of the flock in the gutters, that it might grow warm at the rods," signifies things called forth and conjoined by His own power; "and to the flock that came together later he did not set them," signifies things that are compulsory; "and those that came together later were Laban's," signifies that these things were left behind; "and those that came together first were Jacob's," signifies that the spontaneous things, or those which were from his freedom, were conjoined.
And it came to pass in every growing warm of the flock that came together first. That this signifies those things which were spontaneous, is evident from the signification of "growing warm," as being the ardor of affection and its effect (n. 4018, 4019); from the signification of "flock," as being truth and good (concerning which also above); and from the signification of "those that came together first," as being things spontaneous. That "those that came together first" signify things spontaneous, is evident from the connection of things in the internal sense, and also from the fact that whatever is from affection is spontaneous, especially that which is from the ardor of affection, which is signified by "growing warm," for which reason their growing warm is spoken of twice in this verse; and also from the derivation of the word in the original language, as meaning conjunction by the inmost of love. Moreover the conjunction of truth and good in the natural is here treated of, which is not effected except by what is spontaneous, that is, in freedom. This shows that "in every growing warm of the flock of those that came together first," or "in every growing warm of those of the flock that came together first," signifies truths and goods which are spontaneous or from freedom, or what is the same, those which are from the utmost affection. (That everything which is of love or affection is free, see n. 2870; also that all conjunction of truth and good takes place in freedom, and that there is no conjunction in what is compulsory, n. 2875, 3145, 3146, 3158; and therefore all reformation and regeneration are effected by means of freedom, n. 1937, 1947, 2876-2881; if this could be effected by means of what is compulsory, all would be saved, n. 2881.)
That Jacob put the rods before the eyes of the flock in the gutters, that it might grow warm at the rods. That this signifies things called forth and conjoined by His own power, is evident from the signification of "rods," as being power; and when predicated of the Lord, His own power (n. 4013, 4015); and from the signification of "putting them before the eyes of the flock in the gutters that it might grow warm," as being to call forth that they might be conjoined-as is evident from what has been said above concerning the signification of these words (n. 4018, and elsewhere).
And to the flock that came together later he did not set them. That this signifies things that are compelled, is evident from the signification of "coming together later." That "coming together first" signifies that which is spontaneous or free, has been shown above (n. 4029). That "coming together later" signifies that which is compulsory or not free, is thereby evident, and also from the connection of things in the internal sense; as well as from the fact that "growing warm" is not here spoken of, as it is of those that came together first; for by "growing warm" is signified affection, and there the ardor of affection. Whatever is not from affection is from what is not spontaneous, or not free, for everything spontaneous or free is of affection or love (n. 2870). The same is evident also from the derivation of the expression in the original language, as meaning deficiency; for when ardor of affection is deficient, then freedom ceases; and what is then done is said to be not free, and at last compulsory. [2] That all the conjunction of truth and good is effected in freedom, or from what is spontaneous, and consequently all reformation and regeneration, may be seen from the passages cited above (n. 4029); and consequently that in the absence of freedom (that is, by compulsion) no conjunction, and thus no regeneration, can be effected. (What freedom is, and whence it is, may be seen above, n. 2870-2893, where man's freedom is treated of.) He who while reasoning concerning the Lord's Providence, man's salvation, and the damnation of many, is not aware that no conjunction of truth and good, or appropriation, and thus no regeneration, can be effected except in man's freedom, casts himself into mere shades, and consequently into grave errors. For he supposes that if the Lord wills, He can save everyone, and this by means innumerable-as by miracles, by the dead rising again, by immediate revelations, by the angels withholding men from evil and impelling them to good by an open strong force, and by means of many states, on being led into which a man performs repentance, and by many other means. [3] But he does not know that all these means are compulsory, and that no man can possibly be reformed thereby. For whatever compels a man does not impart to him any affection; or if it is of such a nature as to do this, it allies itself with the affection of evil. For it appears to infuse something holy, and even does so; but when the man's state is changed, he returns to his former affections, namely, evils and falsities, and then that holy thing conjoins itself with the evils and falsities, and becomes profane, and is then of such a nature as to lead into the most grievous hell of all. For the man first acknowledges and believes, and is also affected with what is holy, and then denies, and even holds it in aversion. (That they who once acknowledge at heart, and afterwards deny, are those who profane, but not they who have not acknowledged at heart, may be seen above, n. 301-303, 571, 582, 593, 1001, 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398, 3399, 3402, 3898.) For this reason open miracles are not wrought at the present day, but miracles not open, or not conspicuous; which are such as not to inspire a sense of holiness, or take away man's freedom; and therefore the dead do not rise again, and man is not withheld from evils by immediate revelations, or by angels, or moved to good by open force. [4] Man's freedom is what the Lord works in, and by which he bends him; for all freedom is of his love or affection, and therefore of his will (n. 3158). If a man does not receive good and truth in freedom, it cannot be appropriated to him, or become his. For that to which anyone is compelled is not his, but belongs to him who compels, because although it is done by him, he does not do it of himself. It sometimes appears as if man were compelled to good, as in temptations and spiritual combats; but that he has then a stronger freedom than at other times, may be seen above (n. 1937, 1947, 2881). It also appears as if man were compelled to good, when he compels himself to it; but it is one thing to compel one's self, and another to be compelled. When anyone compels himself, he does so from a freedom within; but to be compelled is not from freedom. This being the case, it is evident into what shades, and thus into what errors, those are able to cast themselves who reason concerning the Providence of the Lord, the salvation of man, and the damnation of many, and yet do not know that it is freedom by which the Lord works, and by no means compulsion; for compulsion in things of a holy nature is dangerous, unless it is received in freedom.
And those that came together later were Laban's. That by this is signified that these compulsory things were left behind; and that by those that came together first were Jacob's is signified that things spontaneous, or those that are from freedom, were conjoined, is evident from what has been said just above (n. 4029, 4031). By compulsory things are here signified those that were not conjoined, and that could not be conjoined; and by things spontaneous are signified those that had been conjoined, and also such as could be conjoined. That the latter also are meant is because things spontaneous are according to the affections and their quality. After the good signified by "Laban" and his "flock" has subserved the uses spoken of above, it is then separated. This separation is treated of in the following chapter.
Verse 43. And the man spread himself abroad exceeding greatly, and he had many flocks, and maidservants, and menservants, and camels, and asses. "And the man spread himself abroad exceeding greatly," signifies multiplication; "and he had many flocks," signifies the consequent interior goods and truths; "and maidservants, and menservants," signifies the mediate goods and truths; "and camels, and asses," signifies the truths of good, exterior and external.
And the man spread himself abroad exceeding greatly. That this signifies multiplication (namely, of good and truth), is evident from the signification of "spreading himself abroad," as being to be multiplied; that it was immeasurably is signified by "exceeding greatly."
And he had many flocks. That this signifies the consequent interior goods and truths, is evident from the signification of "flocks," as being goods and truths (n. 343); and that these are interior, see above (n. 2566, 3783).
And maidservants, and menservants. That this signifies the mediate goods and truths (that is, the natural goods and truths themselves), is evident from the signification of "maidservants," as being the affections of the natural, and therefore its goods (n. 1895, 2567, 3835, 3849); and from the signification of "menservants" as being memory-knowledges, which are the truths of the natural man (n. 2567, 3019, 3020, 3409).
And camels, and asses. That this signifies the truths of good, exterior and external, is evident from the signification of "camels," as being general memory-knowledges of the natural man (see n. 3048, 3071, 3143, 3145-general memory-knowledges are the lower or more exterior truths of good), and from the signification of "asses," as being still lower, that is, the external, truths of natural good (see n. 2781). What the interior goods and truths are; also the mediate ones; and likewise the exterior and external ones, may be seen from what was said above (n. 4009). [2] Speaking generally, there are in man three things, namely, the corporeal, the natural, and the rational. The corporeal is the outermost, the natural is the intermediate, and the rational is the interior. So far as one of these reigns in man above another, he is said to be either corporeal, or natural, or rational. These three parts of man communicate in a wonderful manner; the corporeal with the natural, and the natural with the rational. When first born, man is merely corporeal, but within has the capacity of being perfected. Afterwards he becomes natural, and at last rational; from which it may be seen that there is communication of one part with another. The corporeal communicates with the natural by means of the senses, and does so in a distinct and separate manner by those which belong to the understanding, and by those which belong to the will, for both of these faculties must be perfected in man in order that he may become and may be a man. The senses of sight and hearing are especially those which perfect his intellectual faculty; and the other three senses have especial regard to the will. By means of these senses man's corporeal communicates with his natural, which as before said is the middle part. For the things that enter by the senses, place themselves in the natural as in a kind of receptacle, which is the memory. The delight, the pleasure, and the desire therein, belong to the will, and are called natural goods; and the memory-knowledges belong to the understanding, and are called natural truths. [3] By means of the things just spoken of, man's natural communicates with his rational, which as before said, is the interior part. Such things as elevate themselves from the natural toward the rational, also place themselves in the rational, as in a kind of receptacle, which is the interior memory (concerning which see above, n. 2469-2480). What is blessed and happy therein belongs to the will, and is of rational good; and the interior mental views of things and perceptions belong to the understanding, and the things that belong to these are called rational truths. These three are what constitute man, and there are communications among the three. The external senses are the means by which man's corporeal communicates with his natural; and the interior senses are those by which man's natural communicates with his rational. And therefore those things in the natural that partake of the external senses, which are proper to the body, are those which are called the exterior and external truths of good; but those which partake of the internal senses which are proper to his spirit, and which communicate with the rational, are what are called interior goods and truths. Those which are between the two, and partake of both, are what are called mediate goods and truths. These three are in order from the interiors, and are what are signified in the internal sense by "flocks, and maidservants, and menservants, and camels, and asses."
CONTINUATION CONCERNING THE GRAND MAN, AND CONCERNING CORRESPONDENCE HERE, CONCERNING THE CORRESPONDENCE WITH THE CEREBRUM AND THE CEREBELLUM. The correspondence of the heart and lungs with the Grand Man, or heaven, was treated of at the end of the preceding chapter. Here the subject to be treated of is the correspondence of the cerebrum and the cerebellum, and of the medullas connected with them. But before entering upon this correspondence, some things must be premised concerning the form of the brain in general, whence it is, and what it represents.
When the brain is denuded of the skull and the integuments that encompass it, there are seen therein wonderful circumvolutions and foldings, within which are situated the substances called cortical. From these run out fibers which constitute the medulla of the brain. These fibers proceed thence through the nerves into the body, and there perform functions in accordance with the orders and determinations of the brain. All these things are in exact accordance with the heavenly form; for such a form is impressed by the Lord on the heavens, and thence on the things that exist in man, and especially on his cerebrum and cerebellum.
The heavenly form is amazing, and quite surpasses all human intelligence; for it is far above the ideas of the forms that a man can possibly conceive of from worldly things, even with the aid of analysis. All the heavenly societies are arranged in order in accordance with this form, and wonderful to say there is a gyration according to these forms, of which angels and spirits are not sensible. This is like the daily movement of the earth round its axis, and its annual movement round the sun, which its inhabitants do not perceive. It has been shown me of what nature is this heavenly form in the lowest sphere; it was like the form of the circumvolutions seen in the human brains. This flow (that is, these gyrations) it was given me perceptibly to see, and this continuously for several days; and in this way I was assured that the brain is formed in accordance with the form of the flow of heaven. But the interior things therein, which do not appear to the eye, are in accordance with the interior forms of heaven, which are quite incomprehensible; and I was told by the angels that from this it can be seen that man has been created according to the forms of the three heavens; and that in this way the image of heaven has been impressed upon him, so that man is a little heaven in the least form; and that this is the source of his correspondence with the heavens.
Hence then it is that through man alone is there a descent from the heavens into the world, and an ascent from the world into the heavens. It is the brain and its interiors through which the descent and ascent is effected; for there are the very beginnings, or the first and the last ends, from which each and all of the things of the body flow forth and are derived. There also is the source of the thoughts of the understanding, and of the affections of the will.
The reason why the still more interior forms, which are also more universal, are as before said not comprehensible, is that when forms are mentioned, they carry with them the idea of space and also of time; and yet in the interiors, where heaven is, nothing is perceived by spaces and times, because these belong to nature, but by states and their variations and changes. But as the variations and changes cannot as before said be conceived by man without the aid of such things as are of form, and without such things as are of space and time, when yet these do not exist in the heavens, it may be seen how incomprehensible these things are, and also how unutterable. And as all human words, by means of which these things must be uttered and comprehended, involve natural things, they are inadequate to express them. In the heavens such things are presented to view by means of variations of heavenly light and heavenly flame, which are from the Lord; and this in such and so great a fullness, that thousands and thousands of perceptions could scarcely fall into anything that is perceptible by man. And yet the things that are taking place in the heavens are represented in the world of spirits by means of forms to which the forms seen in the world bear some resemblance.
Representations are nothing but images of spiritual things in natural ones, and when the former are rightly represented in the latter, the two correspond. Yet the man who knows not what the spiritual is, but only the natural, is capable of thinking that such representations and derivative correspondences are impossible, for he might say to himself, How can the spiritual act upon the material? But if he will reflect upon the things taking place in himself every moment, he may be able to gain some idea of these matters; namely, how the will can act upon the muscles of the body, and effect real actions; also how thought can act upon the organs of speech, moving the lungs, trachea, throat, tongue, and lips, and thus produce speech; and also how the affections can act on the face, and there present images of themselves, so that another often thereby knows what is being thought and felt. These examples may give some idea of what representations and correspondences are. As such things are now presented in man, and as there is nothing that can subsist from itself, but only from some other, and this again from some other, and finally from the First, and this by a nexus of correspondences, they who enjoy some extension of judgment may draw the conclusion that there is a correspondence between man and heaven; and further, between heaven and the Lord who is the First.
As there is such a correspondence, and as heaven is distinguished into many lesser heavens, and these into still lesser ones, and everywhere into societies, there are heavens that bear relation to the cerebrum and cerebellum in general, and in these heavens there are those who relate to the parts or members in the brains; those who relate to the dura mater, to the pia mater, to the sinuses, and also to the corpora and the cava there, as the corpus callosum, the corpora striata, the lesser glands, the ventricles, the infundibulum, and so forth; so that the quality of those who relate to the one part or the other has been disclosed to me, as may be seen from what follows.
There appeared a number of spirits at a middle distance above the head, who acted in common by a kind of beating of the heart; but it was as it were a reciprocal undulation downward and upward, with a kind of cold breathing on my forehead. From this I was able to conclude that they were of a middle sort, belonging both to the province of the heart and to that of the lungs, and also that they were not interior spirits. The same spirits afterwards presented a flaming light, gross but yet luminous, which first appeared under the left side of the chin, afterwards under the left eye, and then above the eye, but it was dim and yet flaming, not shining white. From these things I was enabled to know their quality, for lights indicate affections, also degrees of intelligence. [2] When I afterwards applied my hand to the left side of the skull or head, I felt a pulsation under the palm, undulating in a similar manner downward and upward; from which indication I knew that they belonged to the brain. When I asked who they were, they were not willing to speak. It was said by others that they do not willingly speak. Being at last compelled to speak, they said that if they did so their quality would be disclosed. I perceived that they were of those who constitute the province of the dura mater, which is the general integument of the cerebrum and the cerebellum. It was then disclosed of what quality they were, for I was permitted to know this by speaking with them. They were (as before when they had lived as men) those who had thought nothing about spiritual and heavenly things, nor had they spoken about them; because they were such as to believe in nothing except that which is natural, and this because they had not been able to penetrate further, but yet had not confessed this unbelief. Nevertheless like others they had worshiped the Divine, had said their prayers, and had been good citizens. [3] There were afterwards others who also flowed into the heartbeat, but by an undulation not downward and upward, but crosswise; and others who flowed in not with a reciprocating action, but more continuously; and also others under whose action the beating jumped from one place to another. It was said that these had relation to the outer lamella of the dura mater, and that they were of those who had thought of spiritual and heavenly things solely from such things as are objects of the external senses, not conceiving of interior things in any other manner. These were heard by me as of the female sex. They who reason concerning the things of heaven, or the spiritual things of faith and love, from outward things of sense, and therefore from what is worldly and earthly, insofar as they make them a one and confound them together, wend their way more and more outward, even to the outer skin of the head, which they represent. Nevertheless provided they have led a good life, these are within the Grand Man, although in its extremes or outermost parts; for everyone is saved who is in the life of good from the affection of charity.
There appeared others also above the head, whose common action inflowing above the head flowed crosswise from the front backward. And there appeared also others, whose inflowing action was from each temple toward the middle of the brain. It was perceived that these were those who belong to the province of the pia mater, which is the second integument, more closely investing the cerebrum and cerebellum, and communicating with these by the emission of threads. The quality of these I was permitted to know from their speech, for they spoke with me. They were (as they had been in the world) such as did not trust much to their own thought, and therefore did not determine themselves to any fixed and certain thought respecting holy things, but depended on the belief of others, not canvassing whether it was true. That this was their quality was also shown me by the influx of their perception into the Lord's prayer when I was reading it. For the quality of all spirits and angels whatever may be known from the Lord's prayer, and this by the influx of the ideas of their thought and of their affections into the contents of the prayer. From this was perceived the quality of these spirits, and furthermore that they could serve the angels as mediums; for there are intermediate spirits between the heavens through whom there is communication. For their ideas were not closed, but were readily opened so that they suffered themselves to be acted upon, easily admitting and receiving influx. Moreover, they were modest and peaceful, and said that they were in heaven.
There was one who spoke to me close to my head, and I perceived from the sound that he was in a state of tranquillity like that of a kind of peaceful sleep. He inquired about this and that, but with so much prudence that a waking person could not display more. I perceived that the interior angels spoke through him, and that he was in a state to perceive and bring forth what they said. I asked about that state, and told him that he was in such a state. He replied that he speaks nothing but what is good and true, and that he takes notice whether there is anything else, and that if anything else inflows he does not admit it or utter it. As regards his state, he said that it was peaceful, as was also given me to perceive by communication. I was told that such are they who relate to the sinuses, or larger blood vessels in the brain; and that those who were like him relate to the longitudinal sinus, which is between the two hemispheres of the brain, and is there in a quiet state, however much the brain may be in tumult on both sides of it.
There were some above the head a little toward the front, who spoke with me, speaking pleasantly and inflowing quite gently. They were distinguished from others by the circumstance that they had a constant desire and longing to come into heaven. It was said that such are they who relate to the ventricles or larger cavities of the brain, and who belong to that province. The reason was also added-that it is the nature of the better kind of lymph which is there to return into the brain, for which it has therefore such an endeavor. The brain is heaven, and this endeavor is that desire and longing. Such are the correspondences.
A certain face was first seen by me above an azure window, but presently withdrew itself within. I then saw a little star near the region of the left eye, and afterward a number of ruddy little stars that sparkled with white. Afterwards I saw the walls of a house, but no roof, the walls being only on the left side; and lastly I saw as it were the starry heaven. As these things were seen in a place where there were evil ones, I supposed that some hideous sight would be presented to me, but the wall soon disappeared, together with the starry heaven, and then there appeared a well, out of which came forth as it were a bright white cloud or vapor; and something also seemed to be pumped up out of the well. [2] I asked what these things signified and represented, and was told that it was a representation of the infundibulum in the brain, above which is the brain itself, which was signified by the starry heaven; and that what was next seen was that vessel, signified by the well and called the infundibulum; and that the cloud or vapor arising from it was the lymph that passes through and is piped out of it; and that this lymph is of two kinds, namely, that mixed with the animal spirits, which is among the useful lymphs; and that mixed with serosities, which is among the excremental lymphs. [3] I was next shown the quality of those who belong to this province, but only those of the viler sort, whom I also saw running about hither and thither, applying themselves to those whom they saw, paying attention to everything, and reporting to others what they heard; and being prone to suspicions, impatient and restless, in close resemblance to the lymph which is therein, and is borne hither and thither; their reasonings being the fluids there which they represent. But these are of the middle sort. [4] But those who have relation to the excremental lymphs are they who drag down spiritual truths to earthly things, and there defile them-as for example, those who when they hear anything about conjugial love apply it to whoredoms and adulteries, and thus drag down the things of conjugial love to these; and the same with everything else. These appeared in front at some distance to the right. But those who are of the good sort are similar to those described just above in n. 4049.