There are societies which relate to that region in the brain which is called the isthmus, and there are also spirits who relate to the little knots of fibers in the brain, of a glandular appearance, from which there flow forth fibers for various functions; which fibers act as a one in those beginnings or glandules, but diversely in their extremities. One society of spirits to whom such things correspond was brought before me, concerning which I may state that the spirits came in front, and addressed me, saying that they were men. But I was permitted to reply that they were not men endowed with bodies, but were spirits, and thus also men; because everything of the spirit conspires to that which is of man, even to a form like a man endowed with a body, for the spirit is the internal man; and also because men are men from intelligence and wisdom, and not from form; and therefore good spirits, and still more angels, are men more than those who are in the body, because they are more in the light of wisdom. After this reply they said that there were many in their society, and yet not one in it like another. But as it seemed to me impossible that in the other life there could be a society of those who were unlike, I conversed with them about it, and was at last instructed that, though they were unlike, they were nevertheless consociated in respect to their end, which to them was one. They said further that their nature was such that each one acted and spoke in a manner unlike that of any other, and yet they were alike in will and thought. This they also illustrated by an example: when anyone in the society says of an angel that he is the least in heaven, and another says that he is greatest, and a third that he is neither least nor greatest, and this with great variety, their thoughts nevertheless act as a one, because the one who desires to be least is the greatest, and is relatively the greatest for this reason; and yet there is neither least nor greatest, because they do not think of pre-eminence; and it is the same with everything else. Thus are they consociated in first principles, but act diversely in the extreme or outermost things. They applied themselves to my ear and said that they were good spirits, and that such was their manner of speaking. It was said of them that it is not known whence they come, and that they are of the wandering societies.
Moreover, such is the correspondence of the brain with the Grand Man, that they who are in the first principles or beginnings of good have relation to those things in the brain which are the beginnings, and are called the glands or cortical substances; whereas they who are in the first principles of truth relate to those things in the brains that flow out from these beginnings, and are called fibers; and yet with this difference-that those who correspond to the right side of the brain are those who are in the will of good and thereby in the will of truth; whereas those who correspond to the left side of the brain are those who are in the understanding of good and truth and thereby in the affection of them. This is because those in heaven who are at the Lord's right hand are those who are in good from the will; whereas those who are at His left hand are those who are in good from the understanding. The former are those who are called the celestial; and the latter those who are called the spiritual.
Hitherto no one has known that there are such correspondences, and I am well aware that men will marvel when they hear of them; and this because they do not know what the internal man is, and what the external, and that the internal man is in the spiritual world, and the external in the natural; and that it is the internal man that lives within the external, and that flows into it and directs it. And yet from this fact, as well as from what has been adduced above in n. 4044, it is possible to know that there is an influx, and that there is a correspondence. That such is the case is most fully known in the other life, and also that what is natural is nothing else than a representation of the spiritual things from which it comes forth and subsists; and that the representation by the natural is precisely in accordance with its correspondence.
The brain, like heaven, is in the sphere of ends which are uses; for whatever flows in from the Lord is an end looking to the salvation of the human race. This end is that which reigns in heaven, and thereby reigns likewise in the brain; for the brain, which is where the mind is, looks to ends in the body, in order that the body may subserve the soul, so that the soul may be happy to eternity. But there are societies that have no end or purpose of use, except to be among friends, male and female, and to have pleasures there, thus seeking their own gratification only, and making much of themselves exclusively, whether at home or publicly, it being all for the same end. Of such spirits there are at this day more societies than anyone could believe. As soon as they approach, their sphere begins to work, and extinguishes in others the affections of truth and good; and when these have been extinguished, then these spirits are in the pleasures of their friendship. These are the obstructions of the brain, and induce on it stupidity. Many societies of such spirits have been with me, and their presence was perceived by a dullness, sluggishness, and loss of affection; and I have sometimes spoken with them. They are pests and banes, although in the civic life of this world they had appeared good, delightful, witty, and also talented; for they know the proprieties of society, and how to insinuate themselves thereby, especially into friendships. What it is to be a friend to good, or what the friendship of good is, they neither know, nor desire to know. A sad lot awaits them; for at last they live in squalor, and in such stupidity that scarcely any human apprehension remains. For it is the end that makes the man, and such as is the end, such is the man; consequently such is his human after death.
The subject of the Grand Man, and of correspondence, will be continued at the end of the following chapter. [END OF THE THIRD PART OR VOLUME OF THE ORIGINAL LATIN WORK.]
CHAPTER 31 In volume 3, by way of preface to chapters 26, 27, 28, 29, and 30, there have been unfolded the things spoken and foretold by the Lord concerning the consummation of the age or Last Judgment, in the twenty-fourth chapter of Matthew, from the third to the twenty-eighth verse. The words which follow there in order remain to be explained, in this place the contents of verses 29, 30, and 31, where we read these words: But immediately after the affliction of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. And then shall appear the sign of the Son of man in heaven, and then shall all the tribes of the earth wail; and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send forth His angels with a trumpet and a great voice, and they shall gather together His elect from the four winds, from the end of the heavens even to the end thereof (Matt. 24:29-31).
What the consummation of the age, or Last Judgment is, has already been explained, namely, that it is the last period of the Church. Its last period is said to be when there is no longer in it any charity and faith; and it has also been shown that there have been several such consummations, or last periods. The consummation of the first church was described by the flood; and the consummation of the second church by the extirpation of the nations in the land of Canaan, and also by the extirpations and cuttings off frequently described in the Prophets. The consummation of the third church is not described in the Word, but is foretold-that is, the destruction of Jerusalem, and the dispersion of the Jewish nation, with which was the church, over the whole world. The fourth consummation is that of the present Christian church, which is foretold by the Lord in the Evangelists, and also by John in Revelation, and which is now at hand. 4057-1
In the foregoing verses of this chapter of Matthew there is described the successive vastation of the church; namely, that first they began not to know what good and truth are, but disputed about them; next that they treated them with contempt; in the third place that they did not acknowledge them at heart; and fourthly, that they profaned them. These states are described from the third to the twenty-second verse; and as the truth of faith and the good of charity were still to remain in the midst (that is, with some who are called the "elect") the quality of the state of the truth of faith at that time is described in verses 23 to 28; and in the following verses, now to be explained, there is described the state of the good that is of charity and of love; and also the beginning of a New Church.
From the particulars contained in these verses it is very manifest that they have an internal sense, and that unless this sense is understood, it is impossible to know what they involve-as that the sun shall be darkened, that the moon shall not give her light, that the stars shall fall from heaven, and that the powers of the heavens shall be shaken; and then that the Lord shall appear in the clouds of heaven, that His angels shall sound with a trumpet, and shall gather together His elect. He who knows not the internal sense of these words, must believe that such things are to come to pass; nay, that the world is to perish, with everything we behold in the universe. And yet that by the Last Judgment there is not meant any destruction of the world, but the consummation or vastation of the church in respect to charity and faith, may be seen above (n. 3353); and is plainly manifest from the words which follow in this same chapter of Matthew: Then shall two men be in the field; the one shall be taken, and the other left; two women shall be grinding at the mill; the one shall be taken, and the other left (Matt. 24:40-41).
Therefore that by the words now before us there is signified the state of the church at that time in respect to good (that is, as to charity toward the neighbor and love to the Lord), is evident from their internal sense, which is as follows: But immediately after the affliction of those days; signifies the state of the church in respect to the truth of faith (concerning which just above). In the Word the desolation of truth in various places is called "affliction." (That "days" are states may be seen above, n. 23, 487, 488, 493, 893, 2788, 3462, 3785.) From this it is manifest that by these words is signified that after there is no longer any faith, there will be no charity. For faith leads to charity, because it teaches what charity is, and charity receives its quality from the truths of faith; but the truths of faith receive their essence and their life from charity, as has been repeatedly shown in the preceding volumes. [2] The sun shall be darkened, and the moon shall not give her light; signifies love to the Lord, which is the "sun;" and charity toward the neighbor, which is the "moon." "To be darkened and not to give their light" signifies that they will not appear, and thus will vanish away. (That the "sun" is the celestial of love, and the "moon" the spiritual of love; that is, that the "sun" is love to the Lord, and the "moon" charity toward the neighbor, which comes forth through faith, may be seen above, n. 1053, 1529, 1530, 2120, 2441, 2495.) The reason why this is the signification of the "sun and moon," is that in the other life the Lord appears as a sun to those in heaven who are in love to Him, and who are called the celestial; and as a moon to those who are in charity toward the neighbor, and who are called the spiritual (see n. 1053, 1521, 1529-1531, 3636, 3643). [3] The sun and moon in the heavens (that is, the Lord) is never darkened, nor does it lose its light, but it shines perpetually; and so neither is love to the Lord darkened with the celestial, nor does charity toward the neighbor lose its light with the spiritual, in the heavens; nor on earth with those with whom these angels are, that is, those who are in love and charity. Those however who are in no love and charity, but in the love of self and of the world, and consequently in hatred and revenge, bring that "darkening" upon themselves. The case herein is as it is with the sun of this world, which shines continuously; but when the clouds interpose, it does not appear (n. 2441). [4] And the stars shall fall from heaven; signifies that the knowledges of good and truth will perish. Nothing else is signified by "stars" when these are mentioned in the Word (n. 1808, 2849). And the powers of the heavens shall be shaken; signifies the foundations of the church, which are said to be "shaken" and "made to quake" when they perish. For the church on earth is the foundation of heaven, because the influx of good and truth from the Lord through the heavens finally terminates in the goods and truths that are with the man of the church. When therefore the man of the church is in such a perverted state as no longer to admit the influx of good and truth, the powers of the heavens are said to be "shaken." For this reason it is always provided by the Lord that something of the church shall remain; and that when an old church perishes, a new one shall be set up again. [5] And then shall appear the sign of the Son of man in heaven; signifies the appearing of Divine truth at that time; the "sign" signifies the appearing; the "Son of man," the Lord as to Divine truth (see n. 2803, 2813, 3704). It was this appearing or this "sign," concerning which the disciples asked when they said, "Tell us when shall these things be, and what shall be the sign of Thy coming, and of the consummation of the age" (verse 3). For they knew from the Word that when the age should be consummated, the Lord would come; and they learned from the Lord Himself that He would "come again," by which they understood that the Lord would once more come into the world; not yet knowing that the Lord has come whenever the church has been vastated, not indeed in person, as when He assumed the human by birth and made it Divine; but by means of appearings-either manifest, as when He appeared to Abraham in Mamre, to Moses in the bush, to the people of Israel on Mount Sinai, and to Joshua when he entered the land of Canaan; or not so manifest, as by inspirations through which the Word was given, and afterwards through the Word; for the Lord is present in the Word, because all things in the Word are from Him and concerning Him, as may be seen from what has already been frequently shown. This latter is the appearing here signified by the "sign of the Son of man," and which is described in this verse. [6] And then shall all the tribes of the earth wail; signifies that all who are in the good of love and the truth of faith shall be in grief. That "wailing" signifies this, may be seen in Zechariah 12:10-14; and that "tribes" signify all things of good and truth, or of love and faith, and consequently those who are in them, may be seen above (n. 3858, 3926). They are called the "tribes of the earth," because those are meant who are within the church. (That the "earth" is the church may be seen above, n. 662, 1066, 1067, 1262, 1733, 1850, 2117, 2928, 3355.) [7] And they shall see the Son of man coming in the clouds of the heavens with power and great glory; signifies that the Word will then be revealed as to its internal sense, in which the Lord is; the "Son of man" is the Divine truth therein (n. 2803, 2813, 3704); the "cloud" is the literal sense; "power" is predicated of the good, and "glory" of the truth, therein. (That these things are signified by "seeing the Son of man coming in the clouds of the heavens," see the preface to the eighteenth chapter.) This is the "coming of the Lord" here meant, and not that He will literally appear in the clouds. Now follows the subject of the setting up of a New Church, which takes place when the old one is vastated and rejected. [8] He shall send forth His angels with a trumpet and a great voice; signifies election, not by visible angels, still less by trumpets, and by great voices; but by the influx of holy good and holy truth from the Lord through angels; and therefore by "angels" in the Word there is signified something of the Lord (n. 1925, 2821, 3039); here, there are signified things that are from the Lord and concerning the Lord. By the "trumpet" and the "great voice" there is signified evangelization, as elsewhere in the Word. [9] And they shall gather together His elect from the four winds, from the end of the heavens even to the end thereof; signifies the setting up of a New Church. The "elect" are those who are in the good of love and of faith (n. 3755-3900); the "four winds" from which they shall be gathered together, are all states of good and truth (n. 3708); "from the end of the heavens to the end of them" denotes the internals and the externals of the church. Such therefore are the things signified by these words of the Lord. GENESIS 31 1. And he heard the words of Laban's sons, saying, Jacob hath taken all that was our father's; and from that which was our father's hath he made all this abundance. 2. And Jacob saw the faces of Laban, and behold he was not at all with him as yesterday and the day before. 3. And Jehovah said unto Jacob, Return unto the land of thy fathers, and to thy nativity, and I will be with thee. 4. And Jacob sent, and called Rachel and Leah to the field unto his flock. 5. And he said unto them, I see your father's faces, that he is not at all toward me as yesterday and the day before; and the God of my father hath been with me. 6. And ye know that with all my strength I have served your father. 7. And your father hath deceived me, and hath changed my reward ten ways, and God hath not suffered him to do evil with me. 8. If he said thus, The speckled shall be thy reward, then all the flock bare speckled; and if he said thus, The party-colored shall be thy reward, then all the flock bare party-colored. 9. And God hath taken away the acquisition of your father, and hath given it to me. 10. And it came to pass at the time that the flock grew warm, that I lifted up mine eyes, and saw in a dream, and behold the he-goats which leaped upon the flock were party-colored, speckled, and grizzled. 11. And the angel of God said unto me in the dream, Jacob; and I said, Behold me! 12. And he said, Lift up I pray thine eyes, and see all the he-goats which leap upon the flock, party-colored, speckled, and grizzled; for I have seen all that Laban doeth unto thee. 13. I am the God of Bethel, where thou anointedst a pillar, where thou vowedst a vow unto me; now arise, go forth out of this land, and return unto the land of thy nativity. 14. And Rachel and Leah answered and said unto him, Have we any longer a portion and inheritance in our father's house? 15. Are we not counted of him strangers? For he hath sold us, and devouring hath also devoured our silver. 16. For all the riches which God hath taken away from our father, they are ours and our sons'; and now all that God hath said unto thee, do. 17. And Jacob arose, and lifted his sons and his women upon the camels. 18. And he carried away all his acquisition, and all his substance which he had gathered, the acquisition of his purchase, which he had gathered in Paddan-aram, to go to Isaac his father in the land of Canaan. 19. And Laban was gone to shear his flock; and Rachel stole the teraphim which were her father's. 20. And Jacob stole the heart of Laban the Aramean, in that he told him not that he was fleeing. 21. And he fled, he and all that he had; and he arose and passed over the river, and set his face toward the mountain of Gilead. 22. And it was told Laban on the third day, that Jacob was fled. 23. And he took his brethren with him, and pursued after him a way of seven days, and joined him in the mountain of Gilead. 24. And God came to Laban the Aramean in a dream by night, and said unto him, Take heed to thyself lest thou speak with Jacob from good even to evil. 25. And Laban came up with Jacob, and Jacob pitched his tent in the mountain; and Laban pitched with his brethren in the mountain of Gilead. 26. And Laban said to Jacob, What hast thou done, that thou hast stolen my heart, and hast carried away my daughters as captives of the sword? 27. Wherefore hast thou concealed thyself to flee? and hast stolen me? and hast not told me? And I would have sent thee away with gladness, and with songs, with timbrel, and with harp. 28. And thou hast not suffered me to kiss my sons and my daughters; now thou hast acted foolishly. 29. Let my hand be to God to do you evil! And the God of your father spake unto me yesternight, saying, Take heed to thyself that thou speak not with Jacob from good even to evil. 30. And now going thou hast gone, because longing thou hast longed toward thy father's house; wherefore hast thou stolen my gods? 31. And Jacob answered and said to Laban, Because I was afraid, for I said, Perchance thou wilt take away thy daughters from me by force. 32. With whomsoever thou findest thy gods, he shall not live before our brethren; search thou what is with me, and take it to thee. And Jacob knew not that Rachel had stolen them. 33. And Laban came into Jacob's tent, and into Leah's tent, and into the tent of the two handmaids, and found them not; and he went out of Leah's tent, and came into Rachel's tent. 34. And Rachel had taken the teraphim, and put them in the camel's straw, and sat upon them; and Laban felt about all the tent, and found them not. 35. And she said to her father, Let there not be anger in the eyes of my lord, that I cannot rise up before thee, for the way of women is upon me. And he searched and found not the teraphim. 36. And Jacob was wroth, and chode with Laban; and Jacob answered and said to Laban, What is my trespass? What is my sin, in that thou hast hotly pursued after me? 37. Whereas thou hast felt about all my vessels, what hast thou found of all the vessels of thy house? Set it here before my brethren and thy brethren, and let them judge between us two. 38. These twenty years have I been with thee, thy sheep and thy she-goats have not cast their young, and the rams of thy flock have I not eaten. 39. The torn I brought not unto thee, I bare the loss of it, from my hand didst thou require it, whether stolen by day or stolen by night. 40. Thus I was; in the day the heat consumed me, and the cold in the night, and my sleep has been chased from mine eyes. 41. These twenty years have I served thee in thy house, fourteen years for thy two daughters, and six years for thy flock, and thou hast changed my reward ten ways. 42. Except the God of my father, the God of Abraham, and the Dread of Isaac, had been with me, surely now hadst thou sent me away empty. God hath seen my misery and the weariness of my hands, and judged yesternight. 43. And Laban answered, and said unto Jacob, The daughters are my daughters, and the sons are my sons, and the flock is my flock, and all that thou seest is mine; and what can I do this day unto these my daughters, or unto their sons which they have borne? 44. And now come, let us make a covenant, I and thou, and let it be for a witness between me and thee. 45. And Jacob took a stone, and set it up for a pillar. 46. And Jacob said unto his brethren, Gather stones; and they took stones, and made a heap, and they did eat there upon the heap. 47. And Laban called it Jegar-sahadutha, and Jacob called it Galeed. 48. And Laban said, This heap is a witness between me and thee this day; therefore he called the name of it Galeed; 49. And Mizpah; for he said, Jehovah watch between me and thee, for we shall be hidden a man from his fellow. 50. If thou shalt afflict my daughters, and if thou shalt take women over my daughters, there is no man with us; see God is witness between me and thee. 51. And Laban said to Jacob, Behold this heap, and behold the pillar which I have set up between me and thee. 52. This heap be witness, and the pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap to me, and this pillar, for evil. 53. The God of Abraham and the God of Nahor judge between us, the God of their father; and Jacob swear by the Dread of his father Isaac. 54. And Jacob sacrificed a sacrifice in the mountain, and called his brethren to eat bread; and they did eat bread, and tarried all night in the mountain. 55. And in the morning Laban arose early, and kissed his sons and his daughters, and blessed them; and Laban departed and returned to his place.
THE CONTENTS. The subject here treated of in the internal sense is the separation of the good and truth represented by Jacob and his women, from the good signified by "Laban," in order that the former might be conjoined with the Divine from a direct Divine stock; and also the state of both as regards the separation.
THE INTERNAL SENSE. Verses 1-3. And he heard the words of Laban's sons, saying, Jacob hath taken all that was our father's; and from that which was our father's hath he made all this abundance. And Jacob saw the faces of Laban, and behold he was not at all with him as yesterday and the day before. And Jehovah said unto Jacob, Return unto the land of thy fathers, and to thy nativity, and I will be with thee. "And he heard the words of Laban's sons, saying," signifies the truths of the good signified by "Laban," of what quality they were relatively to the good acquired thereby by the Lord in the natural; "Jacob hath taken all that was our father's," signifies that all things of the good now meant by "Jacob" had been given Him therefrom; "and from that which was our father's hath he made all this abundance," signifies that He gave it to Himself; "and Jacob saw the faces of Laban," signifies a change of state with that good, when the good meant by "Jacob" receded; "and behold he was not at all with him as yesterday and the day before," signifies the state altogether changed toward the good signified by "Jacob," although nothing was taken away from it, but that it had its own as before, except the state in respect to conjunction; "and Jehovah said unto Jacob," signifies the Lord's perception from the Divine; "return unto the land of thy fathers," signifies that He should now betake Himself nearer to good Divine; " and to thy nativity," signifies that He should betake Himself to the derivative truth; "and I will be with thee," signifies that it would then be Divine.
And he heard the words of Laban's sons, saying. That this signifies the truths of the good signified by "Laban," of what quality they were relatively to the good acquired thereby by the Lord in the natural, is evident from the signification of "sons," as being truths (see n. 489, 491, 533, 1147, 2623, 3373); and from the representation of Laban, as being collateral good of a common stock (n. 3612, 3665, 3778), and thus such goods as may serve for the introducing of genuine goods and truths (n. 3974, 3982, 3986e); here, the good that had so served, for its separation is treated of. Jacob's "hearing the words" involves in the internal sense what their quality was relatively to the good acquired by the Lord in the natural, as may be seen from what now follows; for they were words of indignation, and declared that Jacob had taken all that was their father's, and Jacob saw the faces of Laban, that he was not as yesterday and the day before. (That Jacob represents the Lord's natural, and in the foregoing chapter the good of truth therein, may be seen above, n. 3659, 3669, 3677, 3775, 3829, 4009.) [2] How the case is with the good signified by "Laban" relatively to the good of truth represented by Jacob, may be seen from what has been stated and shown in the foregoing chapter. This may be further illustrated by the states of man's regeneration, which in the representative sense is also here treated of. When a man is being regenerated, he is kept by the Lord in a kind of mediate good. This good serves for introducing genuine goods and truths; but after these have been introduced, it is separated from them. Everyone who has learned anything about regeneration and about the new man, can understand that the new man is altogether different from the old; for the new man is in the affection of spiritual and heavenly things, and these produce its delights and pleasantnesses; whereas the old man is in the affections of worldly and earthly things, and these produce its delights and pleasantnesses; consequently the new man has regard to ends in heaven, but the old man to ends in the world. From this it is manifest that the new man is altogether different and diverse from the old. [3] In order that a man may be brought from the state of the old man into that of the new, the concupiscences of the world must be put off, and the affections of heaven must be put on. This is effected by innumerable means, which are known to the Lord alone, and many of which have also been made known by the Lord to angels; but few if any to man. Nevertheless all of them both in general and particular have been made manifest in the internal sense of the Word. When therefore a man, from being the old man is made a new one (that is, when he is being regenerated), it is not done in a moment, as some believe, but through a course of years; nay, during the man's whole life, even to its end; for his concupiscences have to be extirpated, and heavenly affections have to be insinuated; and the man has to be gifted with a life which he had not before, and of which indeed he knew scarcely anything. Seeing therefore that the man's states of life have to be so greatly changed, it must needs be that he is long kept in a kind of mediate good, that is, in a good which partakes both of the affections of the world, and of the affections of heaven; and unless he is kept in this mediate good, he in no wise admits heavenly goods and truths. [4] This mediate or middle good is what is signified by "Laban and his flock." But man is kept in this middle good no longer than until it has served this use; but this having been served, it is separated. This separation is treated of in this chapter. That there is an intermediate good, and that it is separated after it has subserved its use, may be illustrated by the changes of state which every man undergoes from infancy even to old age. It is known that a man's state is of one kind in infancy, of another in childhood, another in youth, another in adult age, and another in old age. It is also known that a man puts off his state of infancy with its toys when he passes into the state of youth; that he puts off his state of youth when he passes into the state of young manhood; and this again when he passes into the state of mature age; and at last this state when he passes into that of old age. And if one will consider he may also know that every age has its delights, and that by these he is introduced by successive steps into those of the age next following; and that these delights had served the purpose of bringing him thereto; and finally to the delight of intelligence and wisdom in old age. [5] From all this it is manifest that former things are always left behind when a new state of life is put on. But this comparison can serve only to show that delights are means, and that these are left behind when the man enters into the state next following; whereas during man's regeneration his state becomes altogether different from his former one; and he is led to it, not in any natural manner, but by the Lord in a supernatural manner; nor does anyone arrive at this state except by the means or media of regeneration, which are provided by the Lord alone, and thus by the mediate good of which we have been speaking. And when the man has been brought to that state in which he has no longer worldly, earthly, and corporeal things as his end, but those which are of heaven, then this mediate good is separated. To have anything as the end is to love it more than anything else.
Jacob hath taken all that was our father's. That this signifies that all things of the good meant by "Jacob" had been given him therefrom (namely, from that mediate good) may be seen without explication. But that they had not been so given to him, is manifest from what follows. It was the sons of Laban who said this.
And from that which was our father's hath he made all this abundance. That this signifies that He gave them to Himself, is evident from the signification of "making abundance," as being to give to Himself; for in the supreme sense this is predicated of the Lord, who never took anything of good and truth from another, but only from Himself. Other good that was related to His maternal human had indeed served Him as a means; for Laban, by whom that good is signified, was the brother of Rebekah, who was Jacob's mother; but by that mediate good He procured for Himself those things whereby He made His natural Divine by His own power. It is one thing to acquire something from a means, and another to acquire it by a means. The Lord acquired good by a means, because He was born a man, and derived from the mother an hereditary which was to be expelled; but He did not acquire good from a means, because He was conceived of Jehovah, from whom He had the Divine; and He therefore gave Himself all the goods and truths which He made Divine. For the Divine Itself has need of none, not even of that mediate good; except that He willed that all things should be done according to order.
And Jacob saw the faces of Laban. That this signifies a change of state with that good when the good meant by "Jacob" receded, is evident from the representation of Jacob, as being the good of the natural, and from the representation of Laban, as being mediate good (concerning which frequently above); and from the signification of "faces," as being the interiors (n. 358, 1999, 2434, 3527, 3573), here, changes of the interiors, or what is the same, changes of state; for it is said, "he saw his faces, and behold he was not at all with him as yesterday and the day before." The reason why in the Word the interiors are signified by "face," is that the interiors shine forth from the face, and present themselves in the face as in a mirror, or in an image; and hence the faces or countenance signifies states of the thoughts and states of the affections.
And behold he was not at all with him as yesterday and the day before. That this signifies the state altogether changed toward the good signified by "Jacob," from which however nothing was taken away, but it had its own as before, except the state as to conjunction, may be seen from the fact that "his being not at all with him as yesterday and the day before," denotes a state altogether changed toward Jacob (that is, toward the good signified by "Jacob"); and from what precedes, in that from Laban (that is, from the good signified by "Laban") nothing had been taken away, but that it had its own as before. [2] In order that it may be comprehended how the case is in regard to the goods and truths in man, what is known to scarcely anyone must be revealed. It is indeed known and acknowledged that all good and all truth are from the Lord; and it is also acknowledged by some that there is an influx, but of such a nature that man is not aware of it. Yet as it is not known, at least is not acknowledged at heart, that there are spirits and angels around man, and that his internal man is in the midst of them, and is thus ruled by the Lord, it is little believed, although said. There are innumerable societies in the other life that are disposed and set in order by the Lord according to all the genera of good and truth; and there are societies in the opposite that are disposed according to all the genera of evil and falsity; insomuch that there is not any genus of good and truth, nor any species of that genus, nor indeed any specific variety, which does not have such angelic societies, or to which there are not angelic societies that correspond. Nor on the other hand, is there any genus of evil and falsity, nor any species of that genus, nor indeed any specific variety, to which there are not diabolical societies that correspond. In a society of such is every man as to his interiors (that is, as to his thoughts and affections) although he is not aware of it. Everything that a man thinks and wills is from this source, insomuch that if the societies of spirits and angels in which he is were taken away, he would that moment have no thought and no will, and would even fall down absolutely dead. Such is the state of man, although he believes that he has all things from himself, and that there is neither a hell nor a heaven; or that hell is far removed from him, and heaven also. [3] Moreover the good in a man appears to him as what is simple or one, and yet is so manifold, and consists of things so various, that the man cannot possibly explore so much as its generals. It is the same with the evil in a man. Such as is the good in a man, such is the society of angels with him; and such as is the evil in a man, such is the society of evil spirits with him. The man summons these societies to himself, that is, he places himself in a society of such spirits; for like is associated with like. For example: the man who is avaricious summons to himself societies of like spirits who are in the same cupidity. The man who loves himself in preference to others, and who despises others, summons those who are like himself. He who takes delight in revenge summons such as are in a like delight; and so in all other cases. These spirits communicate with hell, and the man is in the midst of them, and is altogether ruled by them, insomuch that he is not at his own disposal, but is at theirs, although from the delight and consequent freedom that he enjoys he supposes that he directs himself. But the man who is not avaricious, or who does not love himself in preference to others, nor despise others, and who does not take delight in revenge, is in a society of similar angels, and is led by the Lord by their means, and indeed by means of his freedom, to all the good and truth to which he suffers himself to be led; and in proportion as he suffers himself to be led to more interior and more perfect good, in the same proportion he is brought to more interior and perfect angelic societies. The changes of his state are nothing else than changes of societies. That this is the case is evident to me from the continuous experience of many years, whereby the fact has become as familiar to me as is that which has been familiar to a man from his infancy. [4] From all this it is now evident how the case is with man's regeneration, and with the mediate delights and goods by means of which he is brought by the Lord from the state of his old man to the state of his new man-namely, that this is effected by means of angelic societies, and by changes of them. Mediate goods and delights are nothing else than such societies, which are applied to man by the Lord, to the intent that by their means he may be introduced to spiritual and celestial goods and truths; and when he has been brought to these, the societies are separated, and more interior and more perfect ones are adjoined to him. Nothing else is meant by the mediate good signified by "Laban," and by the separation of that good, which is the subject treated of in this chapter.
And Jehovah said unto Jacob. That this signifies the Lord's perception from the Divine, is evident from the signification in the historicals of the Word of "saying," as being to perceive (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3395, 3509). That "Jehovah" is the Lord, may be seen above (n. 1343, 1736, 1793, 2921, 3023, 3035). From this it is evident that by "Jehovah said," is signified the Lord's perception from the Divine.
Return unto the land of thy fathers. That this signifies that He should now betake Himself nearer to good Divine, is evident from the signification of the land of the fathers, as here being good Divine, because it is predicated of the Lord; for the "land" (namely, Canaan), signifies the Lord's kingdom (n. 1607, 3481), and in the supreme sense the Lord's Divine Human, because this flows in and produces His kingdom (n. 3038, 3705); and a "father" denotes good (see n. 3703). And as the goods and truths had now been procured whereby the Lord was to make His natural Divine, which goods and truths were represented by Jacob's tarrying with Laban, and by his acquisitions there, it follows that by his "returning to the land of his fathers" is signified to betake Himself nearer to good Divine.
And to thy nativity. That this signifies that He should betake Himself nearer to the derivative truth, is evident from the signification of "nativity," as being the truth which is from good. For all truth is born from good; it has no other origin; and it is called truth because it is of good, and because it confirms that from which it is, namely, good. Hence the signification of "nativity" in this passage. (That the nativities or births are those of faith may be seen above, n. 1145, 1255; and that "to bring forth" denotes to acknowledge in faith and act, n. 3905, 3915.)
And I will be with thee. That this signifies that it would then be Divine, is evident from the fact that Jehovah spoke; and by "Jehovah" is meant the Lord, as above (n. 4068), thus the Divine. To be with him in whom this is, or who is this, is to be Divine. The supreme sense, which is concerning the Lord, is such that there appears a division in the sense of the letter; but in the supreme internal sense there is unity.
Verses 4-13. And Jacob sent, and called Rachel and Leah to the field unto his flock. And he said unto them, I see your father's faces, that he is not at all toward me as yesterday and the day before; and the God of my father hath been with me. And ye know that with all my strength I have served your father. And your father hath deceived me, and hath changed my reward ten ways, and God hath not suffered him to do evil with me. If he said thus, The party-colored shall be thy reward, then all the flock bore party-colored, speckled, and grizzled. And the angel of God said unto me in the dream, Jacob; and I said, Behold me! And he said, Lift up I pray thine eyes, and see all the he-goats which leap upon the flock, party-colored, speckled, and grizzled; for I have seen all that Laban doeth unto thee. I am the God of Bethel, where thou anointedst a pillar, where thou vowedst a vow unto me; now arise, go forth out of this land, and return unto the land of thy nativity. "And Jacob sent, and called Rachel and Leah to the field unto his flock," signifies the adjunction of the affections of truth by the good now meant by "Jacob," and application at the time when it departed; "and he said unto them, I see your father's faces, that he is not at all toward me as yesterday and the day before," signifies a change of state in the good signified by "Laban;" "and the God of my father hath been with me," signifies that all things which He had were from the Divine; "and ye know that with all my strength I have served your father," signifies that it was of His own power; "and your father hath deceived me; and hath changed my reward ten ways," signifies the state of good toward Himself, when of Himself He applied the things of that good, and its very great change; "and God hath not suffered him to do evil with me," signifies that still it could not hinder; "if he said thus, The speckled shall be thy reward, then all the flock bore speckled," signifies His freedom, and that in His freedom those things were taken by the Lord, even to evils that were adjoined to the goods; "and if he said thus, The party-colored shall be thy reward, then all the flock bore party-colored," signifies the same in the case of the falsities that were adjoined; "and God hath taken away the acquisition of your father, and hath given it to me," signifies that these were from the Divine; "and it came to pass at the time that the flock grew warm," signifies the ardor of affection that they might be conjoined; "that I lifted up mine eyes, and saw in a dream," signifies the perception of natural good in obscurity; "and behold the he-goats which leaped upon the flock were party-colored, speckled, and grizzled," signifies the effect that the natural good meant by "Jacob" should be imbued with such things from that source; "and the angel of God said unto me in the dream, Jacob; and I said, Behold me!" signifies perception from the Divine, and presence in that obscure state; "and he said, Lift up I pray thine eyes," signifies attention thereto from that which was His own; "and see all the he-goats which leap upon the flock, party-colored, speckled, and grizzled," signifies that such things should be introduced; "for I have seen all that Laban doeth unto thee," signifies the own of the good signified by "Laban," that it is not such as to act from itself; "I am the God of Bethel," signifies the Divine in the natural; "where thou anointedst a pillar," signifies where the good of truth is, and its boundary; "where thou vowedst a vow unto me," signifies what is holy; "now arise," signifies elevation; "go forth out of this land," signifies separation from that good; "and return unto the land of thy nativity," signifies conjunction with the Divine good of truth.
And Jacob sent, and called Rachel and Leah to the field unto his flock. That this signifies the adjunction of the affections of truth by the good now meant by "Jacob," and application at the time when it departed, is evident from the representation of Jacob, as being the good of the natural, often spoken of above; and from the representation of Rachel and Leah, as being the affections of truth that are adjoined to that good; "Rachel" the affection of interior truth; and "Leah" the affection of external truth (see n. 3758, 3782, 3793, 3819). That "sending to these and calling them to the field unto his flock," denotes to adjoin them to itself is manifest. "Field" signifies what is of good, and where there is good (n. 2971, 3196, 3310, 3317); and "flock" the goods and truths themselves which were now acquired, and to which the affections of truth meant by Rachel and Leah were applied when the good departed. Jacob in this chapter represents the good of the natural, in that it drew nearer to conjunction with the Divine (n. 4069), because it was in readiness to separate itself, and was in the act of separation, from the good signified by "Laban" (see what is said concerning Jacob above, n. 3775). For representations are according to the changes of state as to good and truth; and changes of state are according to the changes of spirits and angels who are in such good and truth, as was shown above (n. 4067). [2] When the societies of spirits and angels which are in mediate good recede, then new societies which are in a more perfect good draw near. Man's state is altogether according to the societies of spirits and angels in the midst of whom he is; such is his will, and such his thought. But his changes of state are quite different when he adjoins the societies to himself, or himself to them, from what they are when the societies are adjoined to him by the Lord. When he adjoins himself to them, he is in evil; but when they are adjoined to him by the Lord, he is in good. When he is in good, such good as serves for the reformation of his life flows in through the societies. What is here said in the internal sense respecting the good represented by Jacob, the affections of truth, which are "Rachel and Leah," and the application of these when he departed from the good signified by "Laban," is in exact accordance with the societies and their changes. From the societies the angels perceive the states the man has, thus the quality of his goods and truths, and consequently innumerable things which scarcely appear to the man as one general thing. Thus the angels are in the very causes, for they see and perceive the societies with the man, while the man is in the effects and does not see them, but has only an obscure perception of them, through some changes of state thence resulting; and sees nothing in regard to what is good and true, unless he is enlightened through angels by the Lord.
And he said into them, I see your fathers faces, that he is not at all toward me as yesterday and the day before. That this signifies a change of state in the good signified by "Laban," is evident from what was said above (see n. 4067) where the same words occur.
And the God of my father hath been with me. That this signifies that all things which He had were from the Divine, is evident from the fact that the "God of His father," when predicated of the Lord, is the Divine which He had; and that "hath been with me," signifies that all things which He had were from the Divine. When the Lord made the human in Himself Divine, He too had around Him societies of spirits and angels, for He willed that all things should be done according to order; but He summoned to Himself such as might be of service, and changed them at His good pleasure; yet He did not take from them and apply to Himself anything of good and truth, but only from the Divine. In this manner He also reduced into order both heaven and hell, and this by successive steps, until He had fully glorified Himself. That the societies of spirits and angels were capable of being of use, and yet that He took nothing from them, may be illustrated by examples. [2] The societies which are such as to believe that good is from themselves, and thereby to place merit in goods, were of service to Him by introducing Him into memory-knowledge concerning such good, and thence into wisdom concerning good that is devoid of self-merit, such as is that which is from the Divine. This knowledge and the derivative wisdom were not from those societies, but were obtained by their means. Take another example: the societies which believe themselves to be very wise, and yet reason about good and truth, and about everything as to whether it is so, are for the most part societies of the spiritual; and these societies were of service to Him by introducing Him into knowledge in regard to such persons, and how greatly they are relatively in shade, and that unless the Lord should have mercy on them they would perish; and also into knowledge of many more things from the Divine, which were not from these societies, but by means of them. [3] Take as yet another example the societies which are in love to God, and believe that if they look to the Infinite, and worship a hidden God, they can be in love to Him; when yet they are not so, unless by some idea they make that Infinite finite, or present the hidden God as visible within themselves by finite intellectual ideas; for otherwise it would be a looking into thick darkness, and embracing with love that which is therein, whence there would arise many fanciful and undigested conceits, in accordance with each man's ideas. Such societies were also of service to Him by introducing Him into a knowledge of the quality of their interiors, and also of the quality of their love, and likewise into pity that they too could not be saved unless the Lord's human should become also Divine, for them to look upon. This wisdom was not from these societies, but by their means from the Divine. The case was the same with everything else. From this it is evident how the case stands with the matter now under consideration-that nothing was taken from the good signified by "Laban," but that all things which the Lord had were from the Divine, that is, from Himself.
And ye know that with all my strength I have served your father. That this signifies that it was from His own power, is evident from the signification of "serving," as being study (see n. 3824, 3846); but as being His own power when predicated of the Lord (see n. 3975, 3977); and still more so when it is said, "with all my strength."
And your father hath deceived me, and hath changed my reward ten ways. That this signifies the state of good toward Himself, when of Himself He applied the things of that good, and its very great change, is evident from the signification of "father," here Laban, as being mediate good (concerning which above); from the signification of reward," as being from Himself (see n. 3996, 3999); and from the signification of "ten ways," as being a very great change. "Ten" denotes very great (n. 1988); and "ways," changes. The very state of that good, when the Lord of Himself applied the things which were of that good, is referred to and implied as being changed. If now instead of the good signified by "Laban," such a society of spirits and angels as are in such good is thought of, it is manifest how the case stands. The societies do not easily recede from him with whom they have been; but when he with whom they are recedes, they are indignant, and behave themselves in like manner as did Laban here toward Jacob; nay, if they perceive that any good has come to the man through their means, they say that it came to him from them; for in their indignation they speak from evil. [2] The case is similar with every man who is being regenerated, namely, that societies are applied to him by the Lord which serve for introducing genuine goods and truths, not from themselves, but by their means; and when he who is being regenerated is transferred to other societies, those who had previously been with him are indignant. But these things do not appear to the man, because he does not believe that he is in the company of spirits and angels; but they appear manifestly to the angels, and to those also to whom of the Lord's Divine mercy it is granted to speak with them, and to be among them as one of them. By this means it has been given me to know that such is the case. [3] The spirits lament greatly that man does not know this, nor even that they are with him; and still more that many deny not only their presence, but also that there is a hell and a heaven. This however they ascribe to man's stupidity; the fact being that man has not the least of thought, nor the least of will, which does not come from the Lord by influx through spirits; and it is by them as means that the Lord governs the human race, and each person in particular.
And God hath not suffered him to do evil with me. That this signifies that still it could not hinder, is evident from the signification of "not suffering to do evil," when predicated of the Lord, as being not to be able to hinder. For nothing can do evil to the Divine, but its influx can be hindered. All evil does this; and from this it is manifest what is here signified by "doing evil."
If he said thus, The speckled shall be thy reward, then all the flock bore speckled. That this signifies His freedom, and that in His freedom those things were taken by the Lord, even to evils adjoined to the goods, is evident from the state of the matter in the internal sense, which is that He had freedom to change the reward, and thus that in His freedom those things were taken. That these were taken even to evils that were adjoined to the goods, is evident from the signification of the "speckled," as being goods with which evils are mingled (see n. 3993, 3995, 4005).
And if he said thus, The party-colored shall be thy reward, then all the flock bore party-colored. That this signifies the same in the case of the falsities that were adjoined, is evident from what has just been said; and from the signification of the "party-colored," as being truths that are scattered over and mingled with evils (see n. 4005); consequently falsities.
And God hath taken away the acquisition of your father, and hath given it to me. That this signifies that these were from the Divine, is evident from what was said and shown above (n. 4065, 4075).
And it came to pass at the time that the flock grew warm. That this signifies the ardor of affection that they might be conjoined, is evident from the signification of "growing warm," as being the ardor of affection and its effect (see n. 4018, 4019); thus that they (that is, goods and truths) should be conjoined.
That I lifted up mine eyes, and saw in a dream. That this signifies the perception of natural good in obscurity, is evident from the signification of "lifting up the eyes," as being to think and also to intend (see n. 2789, 2829, 3198), thus to perceive; and from the signification of "in a dream," as being in obscurity (n. 2514, 2528). The good of the natural is "Jacob."
And behold the he-goats which leaped upon the flock were party-colored, speckled, and grizzled. That this signifies the effect that natural good meant by "Jacob" should be imbued with such things from that source, may be seen from what has been said on these subjects in the preceding chapter; for by means of the flock of Laban there went to Jacob the party- colored, speckled, and spotted, that is, such things as are signified thereby.
And the angel of God said unto me in the dream, Jacob; and I said, Behold me! That this signifies perception from the Divine, and presence in that obscure state, is evident from the signification of "saying," in the historicals of the Word, as being to perceive (concerning which often above); and from the signification of the "angel of God," as being from the Divine; for an "angel," when mentioned in the Word, signifies something of the Lord, that is, something of the Divine (see n. 1925, 2319, 2821, 3039); for the reason that an angel does not speak from himself, but from the Lord, especially when he speaks in a dream, as here to Jacob. Moreover the angels are of such a disposition as to be indignant if anything of good and truth that they speak is attributed to them; and insofar as they can they remove such an idea from others, especially from man; for they know and perceive that all the good and truth which they think, will, and effect, are from the Lord, and thus from the Divine. From this it may be seen that by "angels" in the Word there is signified something of the Lord (that is, what is Divine)-and from the signification of "in a dream," as denoting in obscurity (see n. 2514, 2528). Presence in the natural, and therein obscurity, is signified by Jacob's answer.
And he said, Lift up I pray thine eyes. That this signifies attention thereto from that which was His own, is evident from the signification of "lifting up the eyes," as being to think and intend (see n. 2789, 2829), and thus to attend to. That here the signification is that which was from His own, is manifest from its being said, "Lift up thine eyes and see" and also from the series.
And see all the he-goats which leap upon the flock, party-colored, speckled, and grizzled. That this signifies that such things should be introduced, thus that He should be imbued with such things, is evident from what has been said just above (n. 4084), where similar words occur.
For I have seen all that Laban doeth unto thee. That this signifies the own of the good signified by "Laban," that it is not such as to act from itself, is evident from the representation of Laban, as being mediate good, often spoken of before. That its own is not such as to act from itself, is signified by the words, "I have seen all that he doeth unto thee." That this is the signification is evident from a mental view of the subject in the internal sense, and also from the societies which are in such good, for from these the quality of this good can be manifestly seen, because they are societies of spirits which serve as means and for communication (see n. 4047). These are not such as to do much from themselves and their own, but suffer themselves to be led by others, thus to good by angels, and to evil by evil spirits; as is also apparent in the story here told of Laban, especially from what follows. All this shows what is meant by the own of the good signified by "Laban," in that this good is not of such a nature as to act of itself. The internal contents of these verses (6-12), have been unfolded only in a summary manner, because they are similar to those which have been treated of in the foregoing chapter, where they have been explained more fully.
I am the God of Bethel. That this signifies the Divine in the natural, is evident from the signification of "Bethel," as being good in the ultimate of order (see n. 3729), consequently in the natural; for this is the ultimate of order, because celestial and spiritual things are terminated therein. From this it is evident that the "God of Bethel" is the Divine in the natural. As "Bethel" signifies good in the natural, it also signifies the knowledges of celestial things there, for these are of good.
Where thou anointedst a pillar. That this signifies where the good of truth is and its boundary, is evident from the signification of a "pillar," as being a holy boundary, and thus the ultimate of order, and therefore truth (n. 3727); and from the signification of "anointing" (that is, of pouring oil upon the head of the pillar, which was done by Jacob), as being to make truth good (n. 3728).
Where thou vowedst a vow unto me. That this signifies what is holy, is evident from the signification of "vowing a vow," as being to will that the Lord should provide; and in the supreme sense, in which it is predicated of the Lord, as being that He does provide (n. 3732); and because whatever the Lord provides proceeds from Him, and whatever proceeds from Him is holy, therefore by "vowing a vow" is here signified what is holy. That "vowing a vow" signifies that which proceeds from the Lord, and therefore that which is holy, at first sight appears too remote; but this is because it is a man who vows a vow by which he binds himself to something, or imposes something upon himself in relation to the Divine, in case he obtains his wish. But when it is the Divine Itself, or the Lord, of whom this is predicated, it is not then any vow, but is a willing and providing, that is, a doing. What therefore the Divine or the Lord does, proceeds from Him; and whatever proceeds from Him is holy.
Now arise. That this signifies elevation, is evident from the signification of "arising," which wherever mentioned involves elevation (see n. 2401, 2785, 2912, 2927; also what elevation is, n. 3171).
Go forth out of this land. That this signifies a separation from that good, namely, from that signified by "Laban," is evident without explication.
And return unto the land of thy nativity. That this signifies conjunction with the Divine good of truth, is evident from the signification of "returning to the land," as being to betake Himself nearer to good Divine (n. 4069); and from the signification of "nativity," as being truth (n.4070). From this it is manifest that by "returning to the land of his nativity," is signified conjunction with the Divine good of truth.
Verses 14-16. And Rachel and Leah answered and said unto him, Have we any longer a portion and inheritance in our father's house? Are we not counted of him strangers? For he hath sold us, and devouring hath also devoured our silver. For all the riches which God hath taken away from our father, they are ours and our sons'; and now all that God hath said unto thee, do. "And Rachel and Leah answered and said unto him," signifies the reciprocity of the affections of truth; "Have we any longer a portion and inheritance in our father's house?" signifies the first state of their separation from the good signified by "Laban;" "are we not counted of him strangers? For he hath sold us," signifies that it had estranged them, so that they no longer belonged to it; "and devouring hath also devoured our silver," signifies that it would consume the truth of those affections if they were not separated; "for all the riches which God hath taken away from our father, they are ours and our sons'," signifies that all things were from His own power, and that nothing was given by anyone, by flowing in from His Divine into that which He took to Himself therefrom; "and now all that God hath said unto thee, do," signifies the Lord's providence.
And Rachel and Leah answered, and said unto him. That this signifies the reciprocity of the affections of truth, is evident from the signification of "answering" when assent is given, as being what is reciprocal (see n. 2919), and as being reception (n. 2941, 2957); and from the representation of Rachel, as being the affection of interior truth; and of Leah, as being the affection of external truth (see n. 3758, 3782, 3793, 3819). In the internal sense of what has gone before the subject treated of has been the good of the natural, which is signified by "Jacob," when it was being separated from the mediate good, which is "Laban," and how this good of the natural adjoined to itself the affections of truth, which are signified by "Rachel and Leah." The subject now treated of is the reciprocal application to good of these affections of truth. This application is contained in the internal sense of the words which Rachel and Leah now say. [2] But these things are of such a nature that they do not fall into any understanding except that which has been instructed, and which perceives delight in the memory-knowledge of such things, and which therefore has spiritual knowledges as its end. Others care nothing for such things, and cannot even apply their minds to them. For they who have worldly and earthly things as their end, cannot withdraw their senses from them; and even if they did so, they would perceive what is undelightful; in which case they would be departing and withdrawing from the things they have as their end, that is, which they love. Let anyone who is of such a nature put himself to the test, as to whether he desires to know how good adjoins itself to the affections of truth; and how the affections of truth apply themselves to good; and whether knowing this is irksome to him or not; and he will say that such things are of no benefit to him, and that he apprehends nothing about them. [3] But if such things are told him as relate to his business in the world, even though they are of the most abstruse character, or if he be told the nature of another man's affections, and how he may thereby join the man to himself by adapting himself both mentally and orally, this he not only apprehends, but also has a perception of the interior things connected with the matter. In like manner he who studies from affection to investigate the abstruse things of the sciences, loves to look and does look into things still more intricate. But when spiritual good and truth are in question, he feels the subject irksome and turns his back on it. These things have been said in order that the quality of the existing man of the church may be known. [4] But how the case is with good when it adjoins truths to itself by affections, and with truths when they apply themselves to it, cannot so well appear when the idea or thought is directed to good and truth, but better when it is directed to the societies of spirits and angels through which these flow in; for as before said (n. 4067), man's willing and thinking come from these societies, that is, flow in from them, and appear as if they were in him. To know how the case herein is from the societies of spirits and angels, is to know it from causes themselves; and to know it from the heaven of angels is to know it from the ends of these causes. There are also historical things which adjoin themselves, and illustrate these things, causing them to appear more plainly. [5] The internal sense treats of the adjunction of good to truths, and of the application of these latter, in the natural; for as often before said Jacob is the good in the natural, and his women are the affections of truth. The good which is of love and charity flows in from the Lord, and does so through angels who are with man; but not into anything else in him than his knowledges. And as good is there fixed, the thought is kept in the truths of the knowledges; and from these many things are called up which are related and are in agreement; and this until the man thinks that it is so, and until he wills it from affection because it is so. When this is being done, good conjoins itself with truths, and the truths apply themselves in freedom; for all affection causes freedom (n. 2870, 2875, 3158, 4031). [6] Even then, however, doubts and sometimes denials are excited by the spirits who have been joined to the man; but insofar as affection prevails, so far he is led to the affirmative, and he is then confirmed in truths by these very things. When good flows in in this manner, it is not perceived that it comes through angels, because it flows in so interiorly, and into the man's obscurity which he has from worldly and corporeal things. Be it known however that good does not flow in from the angels, but through the angels from the Lord; and this all the angels confess, and therefore they never claim for themselves any good, and are even indignant when anyone attributes it to them. From all this then, as from causes themselves, it may be seen how the case is with the adjoining of good to truths, and with the application of these latter, which are the subjects here treated of in the internal sense.
Have we any longer a portion and inheritance in our father's house? That this signifies the first state of their separation from the good signified by "Laban," is evident from the signification of the words, "Have we any longer a portion and inheritance?" as being, Have we any longer any conjunction? And from the signification of "our father's house," as being the good represented by Laban. From this it results that by these words is signified the first state of their separation from the good signified by "Laban." For the first state is that the mind is held in doubt; the second state is that the doubt is dispelled by reasons; the third is affirmation; and the last is acting. In this manner good together with truths insinuates itself from the intellectual part into the will part, and is appropriated.
Are we not counted of him strangers? For he hath sold us. That this signifies that it had estranged them so that they no longer belonged to it, is evident from the signification of "being counted strangers," as being to be estranged; and from the signification of "selling," as being so to estrange that they would no longer belong to it.
And devouring hath also devoured our silver. That this signifies that it would consume the truth of those affections if they were not separated, is evident from the signification of "devouring," as being to consume; and from the signification of "silver," as being truth (see n. 1551, 2954). It is evident that "our silver" denotes the truth of those affections, for as often before shown, the affections of truth are represented by Rachel and Leah. What these things involve cannot be known, unless it is known how the case is with the goods and truths which are insinuated by means of a mediate good, or unless it is known of what nature are the societies of spirits which serve as mediate good. The societies of spirits which serve as mediate good are those which are in worldly things; but the societies of angels which serve for introducing the affections of truth are not in worldly but in heavenly things. [2] These two kinds of societies are in action about a man who is being regenerated; and insofar as he is initiated by the angels into heavenly things, so far are the spirits who are in worldly things removed; and unless they are removed, truths are dissipated. For worldly things and heavenly things are in agreement in man when heavenly things rule over worldly ones; but they are in disagreement when worldly things rule over heavenly things. When they are in agreement, truths are multiplied in the man's natural; but when they are in disagreement truths are diminished, and even consumed, because worldly things darken heavenly things, and so consequently place them in doubt; but when heavenly things have rule, they throw light upon worldly things, and place them in clear light, and dispel doubts. Those things rule which are loved above all others. All this shows what is meant by the truth of affections being consumed if these were not separated; which is signified by "devouring he hath also devoured our silver."
For all the riches which God hath taken away from our father, they are ours and our sons'. That this signifies that all things were from His own power (and that nothing was given by anyone) by flowing in from His Divine into that which He took to Himself therefrom, is evident from what has been said and explained above (n. 4065, 4075, 4081).
4057-1 This statement was published in the year 1752, five years before the Last Judgement on the Church in question. [REVISER.]