&4954. CHAPTER THE THIRTY-NINTH. In the prefatory remarks to the preceding chapter, the Lord's words in Matthew 25, verses 31 to 33, concerning the Judgment upon the good and the evil were unfolded (see n. 4807-4810). There now come to be unfolded the words which there follow in order, namely: Then shall the king say to them on His right hand, Come, ye blessed of My Father, possess the kingdom prepared for you from the foundation of the world; for I was hungry, and ye gave Me to eat; I was thirsty, and ye gave Me drink; I was a stranger, and ye gathered Me; naked, and ye clothed Me; I was sick, and ye visited Me; I was in prison, and ye came unto Me (Matt. 25:34-36). &4955. What these words involve in the internal sense will appear from what follows. Be it known in the first place that the works here enumerated are the very works of charity in their order. This no one can see who is not acquainted with the internal sense of the Word, that is, who does not know what is meant by giving the hungry to eat, giving the thirsty to drink, gathering the stranger, clothing the naked, visiting the sick, and coming unto those who are in prison. He who thinks of these acts from the sense of the letter only, infers that they mean good works in the external form, and that there is nothing secret in them beyond this; and yet there is something secret in each of them, which is Divine, because from the Lord. But the secret is not at this day understood, because at this day there are no doctrinals of charity; for ever since men have separated charity from faith, these doctrinals have perished, and in place of them the doctrinals of faith have been invented and received, which do not at all teach what charity is and what the neighbor. The doctrinals existing among the ancients taught all the genera and all the species of charity, and also who the neighbor is toward whom charity is to be exercised, and how one is the neighbor in a different degree and in a different respect from another, and consequently how the exercise of charity varies in its application toward different persons. They also grouped the neighbor together into classes, and assigned them names, calling some the poor, needy, miserable, afflicted; some the blind, lame, halt, and also fatherless and widows; and others the hungry, thirsty, strangers, naked, sick, bound, and so on; thus knowing what duty they owed toward one and toward another. But as before said these doctrinals perished, and with them the understanding of the Word, insomuch that no one at this day knows otherwise than that by the "poor," the "widows," and the "fatherless," in the Word, none other are meant than they who are so called; in like manner here by the "hungry," the "thirsty," the "strangers," the "naked," the "sick," and those who are "in prison;" when yet by these charity is described such as it is in its essence, and the exercise of it such as it must be in its life. &4956. The essence of charity toward the neighbor is the affection of good and truth, and the acknowledgment of self as being evil and false; yea, the neighbor is good and truth itself, and to be affected by these is to have charity. The opposite to the neighbor is evil and falsity, which are held in aversion by one who has charity. He therefore who has charity toward the neighbor is affected by good and truth, because they are from the Lord, and holds in aversion what is evil and what is false because these are from self; and when he does this, he is in humiliation from self-acknowledgment, and when he is in humiliation, he is in a state of reception of good and truth from the Lord. These are the characteristics of charity which in the internal sense are involved in these words of the Lord: "I was hungry, and ye gave Me to eat; I was thirsty, and ye gave Me drink; I was a stranger, and ye gathered Me; naked, and ye clothed Me; I was sick, and ye visited Me; I was in prison, and ye came unto Me." That these words involve such things, no one can know except from the internal sense. The ancients, who had the doctrinals of charity, knew these things; but at this day they appear so remote that everyone will wonder at its being said that these things are within. Moreover, the angels who are with man perceive these words no otherwise, for by the "hungry" they perceive those who from affection desire good; by the "thirsty," those who from affection desire truth; by a "stranger," those who are willing to be instructed; by the "naked," those who acknowledge that there is nothing of good and of truth in themselves; by the "sick," those who acknowledge that in themselves there is nothing but evil; and by the "bound," or those who are "in prison," those who acknowledge that in themselves there is nothing but falsity. If these things are reduced into one meaning, they signify what has been stated just above. &4957. From all this it is evident that there were Divine things within everything the Lord said, although to those who are in merely worldly things, and especially to those who are in bodily things, His words appear to be such as any man might say. Nay, they who are in bodily things will say of these and all other words of the Lord, that they have not so much grace, and therefore not so much weight, as the discourse and preaching of those of the present age who speak with eloquence and learning; when yet their discourse and preaching are like the husk and chaff in comparison with the kernel and grain. &4958. That "to hunger" is from affection to desire good, is because "bread" in the internal sense is the good of love and of charity, and "food" in general is good (n. 2165, 2177, 3478, 4211, 4217, 4735). That "to thirst" is from affection to desire truth, is because "wine" and also "water" denote the truth of faith (that it is so with "wine," see above n. 1071, 1798; and with "water," n. 2702). That a "stranger" is one who is willing to be instructed, may also be seen above (n. 1463, 4444). That the "naked" means one who acknowledges that there is nothing of good or truth in himself, the "sick" one who acknowledges that he is in evil, and the "bound," or he that is "in prison," one who acknowledges that he is in falsity, is plain from the many passages in the Word in which they are mentioned. &4959. The reason why the Lord says these things of Himself is that He is in those who are such, and therefore He also says: Verily I say unto you, Insofar as ye have done it to one of the least of these My brethren, ye have done it to Me (Matt. 25:40). GENESIS 39 1. And Joseph was brought down to Egypt; and Potiphar bought him, Pharaoh's chamberlain, prince of the guards, an Egyptian man, of the hand of the Ishmaelites, who had brought him down thither. 2. And Jehovah was with Joseph, and he was a prosperous man; and he was in the house of his lord the Egyptian. 3. And his lord saw that Jehovah was with him, and that Jehovah made all that he did to prosper in his hand. 4. And Joseph found grace in his eyes, and he ministered to him; and he set him over his house, and all that he had he gave into his hand. 5. And it came to pass from the time that he set him over in his house, and over all that he had, that Jehovah blessed the Egyptian's house for Joseph's sake; and the blessing of Jehovah was in all that he had, in the house and in the field. 6. And he left all that he had in Joseph's hand; and he knew not aught that was with him, save the bread which he did eat. And Joseph was beautiful in form, and beautiful in look. 7. And it came to pass after these words that his lord's wife lifted up her eyes to Joseph, and she said, Lie with me. 8. And he refused, and said unto his lord's wife, Behold, my lord knoweth not what is with me in the house, and all that he hath he hath given into my hand. 9. He is not greater in this house than I; and he hath not withheld from me anything but thee, because thou art his wife; and how shall I do this great evil, and sin to God? 10. And it came to pass as she spake to Joseph day by day, that he hearkened not unto her, to lie by her, to be with her. 11. And it came to pass on a certain day when he went into the house to do his work; and no man of the men of the house was there in the house. 12. And she caught hold of him in his garment, saying, Lie with me; and he left his garment in her hand, and fled, and got him out. 13. And it came to pass when she saw that he had left his garment in her hand, and was fled forth, 14. That she cried unto the men of her house, and spake unto them, saying, See, he hath brought us a Hebrew man to mock us; he came to me to lie with me, and I cried with a great voice; 15. And it came to pass when he heard that I lifted up my voice and cried, that he left his garment by me, and fled, and got him out. 16. And she laid up his garment by her, until his lord came to his house. 17. And she spake unto him according to these words, saying, The Hebrew servant whom thou hast brought unto us, came unto me to mock me; 18. And it came to pass, as I lifted up my voice and cried, that he left his garment by me, and fled out. 19. And it came to pass when his lord heard the words of his wife, which she spake unto him, saying, According to these words did thy servant to me; that his anger was kindled. 20. And Joseph's lord took him, and put him into the prison house, the place where the king's bound ones were bound; and he was there in the prison house. 21. And Jehovah was with Joseph, and inclined mercy unto him, and gave him grace in the eyes of the prince of the prison house. 22. And the prince of the prison house gave into Joseph's hand all the bound ones that were in the prison house; and whatsoever they did there, he was the doer. 23. The prince of the prison house saw naught of anything that was in his hand, because Jehovah was with him; and that which he did, Jehovah made it to prosper. &4960. THE CONTENTS. In the internal sense here the subject treated of is the Lord, how He made His internal man Divine. "Jacob" was the external man, as described in the preceding chapters; "Joseph" is the internal man, as described in this and the following chapters. &4961. And because this was done according to Divine order, this order is here described; and also temptation, which is the means of conjunction. &4962. THE INTERNAL SENSE. Verse 1. And Joseph was brought down to Egypt; and Potiphar bought him, Pharaoh's chamberlain, prince of the guards, an Egyptian man, of the hand of the Ishmaelites, who had brought him down thither. "And Joseph," signifies the celestial of the spiritual from the rational; "was brought down to Egypt," signifies to the memory-knowledges [scientifica]* of the church; "and Potiphar bought him, Pharaoh's chamberlain," signifies that it was among the interior things of memory-knowledges; "prince of the guards," signifies those which are primary for interpretation; "an Egyptian man," signifies natural truth; "of the hand of the Ishmaelites," signifies from simple good; "who had brought him down thither," signifies the descent from that good to these memory-knowledges. * What Swedenborg calls scientifica are defined in this volume (n. 5212) as being "the lowest truths," which he says "are called scientifica because they are in man's natural of external memory." [Reviser] &4963. And Joseph. That this signifies the celestial of the spiritual from the rational, is evident from the representation of Joseph, as being the celestial spiritual man that is from the rational (n. 4286); here therefore, because it treats of the Lord, Joseph represents the Lord's internal man. Everyone who is born a man is external and internal; his external is that which is seen with the eyes, and by which he is in company with men, and by which the things proper to the natural world are done; and the internal is that which is not seen with the eyes, and by which man is in company with spirits and angels, and by which the things proper to the spiritual world are done. The reason why every man has an internal and an external, or is an internal and an external man, is that through man there may be a conjunction of heaven with the world; for heaven flows in through the internal man into the external, and thereby perceives what is in the world; and the external man which is in the world thence perceives what is in heaven. It is to this end that man has been so created. [2] In respect to His Human the Lord also had an external and an internal, because it pleased Him to be born like other men. The external (that is, His external man) was represented by Jacob, and afterward by Israel; but His internal man is represented by Joseph. This internal man is what is called the celestial spiritual from the rational; or what is the same thing, the Lord's internal, which was human, was the celestial of the spiritual from the rational. This, and the glorification of it, are treated of in the internal sense of this and the following chapters wherein Joseph is treated of. But what the celestial of the spiritual from the rational is has been explained above (n. 4286, 4585, 4592, 4594), namely, that it is above the celestial of the spiritual from the natural, which is represented by Israel. [3] The Lord was indeed born as are other men, but it is known that he who is born a man derives what is his from both the father and the mother, and that he has his inmost from the father, but his exteriors (that is, the things which clothe this inmost) from the mother. Both that which he derives from the father, and that which he derives from the mother, are defiled with hereditary evil. But it was different with the Lord: that which He derived from the mother in like manner had in it an heredity such as is that of any other man; but that which He derived from the Father, who was Jehovah, was Divine. For this reason the Lord's internal man was not like the internal of another man; for His inmost was Jehovah. This is therefore the intermediate which is called the celestial of the spiritual from the rational. But concerning this, of the Lord's Divine mercy more will be said in the following pages. &4964. Was brought down to Egypt. That this signifies to the memory-knowledges [scientifica] of the church is evident from the signification of "Egypt" as being memory-knowledge (that is, memory-knowledge in general), treated of in n. 1164, 1165, 1186, 1462; but what the nature of that memory-knowledge was which is properly signified by "Egypt," has not as yet been explained. In the Ancient Church there were doctrinal things and there were memory-knowledges. The doctrinal things treated of love to God and of charity toward the neighbor; but the memory-knowledges treated of the correspondences of the natural world with the spiritual world, and of the representatives of spiritual and celestial things in things natural and earthly. Such were the memory-knowledges of those who were in the Ancient Church. [2] Egypt was one of those countries and kingdoms where the Ancient Church was (1238, 2385); but as in Egypt it was chiefly memory-knowledges that were handed down to posterity, therefore such knowledge in general is signified by "Egypt;" and it is for this reason also that Egypt is so often treated of in the prophetic Word, and by it such knowledge is specifically meant. The very magic of the Egyptians also had its origin thence; for they were acquainted with the correspondences of the natural world with the spiritual, and afterward, when the church among them was at an end, these correspondences were abused by being turned to magical things. Now because they had such knowledges (that taught correspondences, and also representatives and significatives) and as these knowledges were of service to the doctrinal things of the church, especially to the understanding of those things which were said in their Word (that the Ancient Church had a Word both prophetic and historic, similar to the present Word, but yet a different one, can be seen in n. 2686); therefore by "being brought down to Egypt" is signified to the memory-knowledges of the church. [3] As the Lord is represented by Joseph, its being here said that Joseph was "brought down to Egypt," signifies that when the Lord glorified His internal man, that is made it Divine, He was first imbued with the memory-knowledges of the church, and from and by them advanced to things more and more interior, and at last even to those which are Divine. For it pleased Him to glorify Himself, that is, to make Himself Divine, according to the same order as that in which He regenerates man, that is, makes him spiritual (n. 3138, 3212, 3296, 3490, 4402), namely, from external things, which are memory-knowledges and the truths of faith, successively to internal things, which are of charity toward the neighbor and of love to Him. From this it is plain what is signified by the following words in Hosea: When Israel was a child, then I loved him, and called My son out of Egypt (Hos. 11:1); that these words were spoken of the Lord can be seen in Matthew 2:15. &4965. And Potiphar bought him, Pharaoh's chamberlain. That this signifies that it was among the interior things of memory-knowledges, is evident from the signification of "Pharaoh's chamberlain," as being the interior things of memory-knowledges (see n. 4789); his "buying" signifies that he ascribed these things to himself (n. 4397, 4487). The interior things of memory-knowledges are those which approach more nearly to spiritual things, and are applications of memory-knowledges to heavenly things; for these are what the internal man sees, when the external only sees the memory-knowledges in the outward form. &4966. Prince of the guards. That this signifies those which are primary for interpretation, is evident from the signification of "prince of the guards," as being things primary for interpretation (n. 4790): things primary for interpretation are those which primarily conduce to the interpretation of the Word, and thus to the understanding of the doctrinal things of love to God and of charity toward the neighbor, which are from the Word. Be it known that the memory-knowledges of the ancients were altogether different from those of the present day. As before said the memory-knowledges of the ancients treated of the correspondence of things in the natural world with things in the spiritual world. The memory-knowledges which are now called philosophy, such as that of Aristotle and others like him, were unknown to them. This is evident also from the books of the ancient writers, most of which were written in language that signified, represented, and corresponded to interior things, as is evident from the following instances, not to mention others. [2] They located Helicon on a mountain, and by it they meant heaven; they gave to Parnassus a place below on a hill, by which they meant memory-knowledges, where they said that a flying horse, called Pegasus, broke open a fountain with his hoof; the sciences they called virgins, with other such traditions. For they knew from correspondences and representatives that a mountain denotes heaven; a hill, that heaven which is beneath, or which is with man; a horse, the understanding; the wings with which he flew, spiritual things; a hoof, the natural mind; a fountain, intelligence; the three virgins who were called the Graces, affections of good; and the virgins who were called the Muses, affections of truth. So also they assigned to the sun horses, the food of which they called ambrosia, and their drink, nectar; for they knew that the sun signified celestial love, horses the intellectual things therefrom; and that food signifies celestial things, and drink spiritual things. [3] From the ancients also there still survives the custom for kings at their coronation to sit upon a silver throne, to be clothed with a crimson robe, to be anointed with oil, to wear a crown on the head, and to carry a scepter, sword, and keys in their hands, to ride in royal pomp upon a white horse whose hoofs are shod with silver, and to be waited on at table by the chiefs of the kingdom, with other ceremonies; for they knew that a king represented Divine truth which is from Divine good, and hence they knew what is signified by a silver throne, a crimson robe, anointing oil, a crown, a scepter, a sword, keys, a white horse, hoofs shod with silver, and being waited on by chief men. Who at this day knows these significations, and where are the knowledges that teach them? Men call such things emblems, not knowing anything whatever about correspondence and representation. From all this it is evident of what nature were the knowledges of the ancients, and that they brought them into a knowledge of spiritual and heavenly things which at this day are scarcely known to exist. [4] The knowledges which succeeded those of the ancients, and are properly called philosophy, rather draw away the mind from the knowledge of such things, because they can also be applied to the confirmation of falsities; and moreover when truths are confirmed by means of them, they plunge the mind into darkness, because they are for the most part bare expressions, whereby confirmations are effected which are comprehended by few, and regarding which even these few are not agreed. From this it is evident how far mankind has receded from the erudition of the ancients, which led to wisdom. The Gentiles received those knowledges from the Ancient Church, the external worship of which consisted in representatives and significatives, and the internal in those things which were represented and signified. These were the knowledges which, in the genuine sense, are signified by "Egypt." &4967. An Egyptian man. That this signifies natural truth, is evident from the signification of a "man," as being truth (see n. 3134); and from the signification of "Egypt," as being memory-knowledge in general, treated of just above (n. 4964, 4966); and because "Egypt" is memory-knowledge, it is also the natural; for all the memory-knowledge in man is natural, because it is in his natural man, even the memory-knowledge concerning spiritual and celestial things. The reason of this is that man sees these knowledges in the natural, and from it; and those which he does not see from the natural, he does not apprehend. But the regenerate man, who is called spiritual, and the unregenerate man, who is merely natural, see these knowledges in different ways; with the former the knowledges are enlightened by the light of heaven, but with the latter not so, but by the light which flows in through spirits who are in falsity and evil; which light is indeed from the light of heaven, but becomes in them opaque, like the light of evening or of night; for such spirits, and hence such men, see as owls-clearly at night, and obscurely in the daytime, that is, they see falsities clearly and truths obscurely; and hence see clearly the things of the world, and obscurely, if at all, the things of heaven. From these considerations it is evident that genuine memory-knowledge is natural truth; for all genuine memory-knowledge, such as is signified by "Egypt" in a good sense, is natural truth. &4968. Of the hand of the Ishmaelites. That this signifies from simple good, is evident from the representation of the Ishmaelites, as being those who are in simple good (see n. 3263, 4747), here therefore the natural truth which is from simple good. In chapter 37, verse 36, it is so said that the Midianites sold Joseph into Egypt unto Potiphar, Pharaoh's chamberlain, prince of the guards; but here it is said that Potiphar, Pharaoh's chamberlain, prince of the guards, bought him of the hand of the Ishmaelites, who had brought him down thither. This way of speaking is used for the sake of the internal sense; for in the first instance the alienation of Divine truth is treated of, which is not wrought by those who are in simple good, but by those who are in simple truth, who are represented by the Midianites (see n. 4788); but here it treats of the acquisition or attainment of memory-knowledges, and of the natural truth which is from simple good; and therefore it is said "of the Ishmaelites," for these represent those who are in simple good. From this it is plain that it is so said for the sake of the internal sense. Nor is there any contradiction in the historical narrative; for it is said of the Midianites that they drew Joseph out of the pit, and consequently that they delivered him to the Ishmaelites, by whom he was brought down into Egypt; thus that as the Midianites delivered him up to the Ishmaelites who were going to Egypt, they sold him into Egypt. &4969. Who had brought him down thither. That this signifies the descent from that good to these memory-knowledges, is evident from the representation of the Ishmaelites, who brought him down, as being those who are in simple good (treated of just above, n. 4968); and from the signification of "Egypt," which is meant by "thither," as being memory-knowledge in general (of which just above, n. 4964, 4966). It is said "go down," because memory-knowledges are treated of, which are exterior; for in the Word to go from interior to exterior things is called "going down," but from exterior to interior "going up" (n. 3084, 4539). &4970. Verses 2-6. And Jehovah was with Joseph, and he was a prosperous man; and he was in the house of his lord the Egyptian. And his lord saw that Jehovah was with him, and that Jehovah made all that he did to prosper in his hand. And Joseph found grace in his eyes, and he ministered to him; and he set him over his house, and all that he had he gave into his hand. And it came to pass from the time that he set him over in his house, and over all that he had, that Jehovah blessed the Egyptian's house for Joseph's sake; and the blessing of Jehovah was in all that he had, in the house and in the field. And he left all that he had in Joseph's hand; and he knew not aught that was with him, save the bread which he did eat. And Joseph was beautiful in form, and beautiful in look. "And Jehovah was with Joseph," signifies that the Divine was in the celestial of the spiritual; "and he was a prosperous man," signifies that all things were provided; "and he was in the house of his lord the Egyptian," signifies that it might be initiated into natural good; "and his lord saw that Jehovah was with him," signifies that it was perceived in natural good that the Divine was therein; "and that Jehovah made all that he did to prosper in his hand," signifies that all things were of the Divine providence; "and Joseph found grace in his eyes," signifies that it was accepted; "and he ministered to him," signifies that the memory-knowledge was appropriated to its good; "and he set him over his house," signifies that good applied itself thereto; "and all that he had he gave into his hand," signifies that all that belonged to it was as it were in its power; "and it came to pass from the time that he set him over in his house, and over all that he had," signifies a second state after good applied itself thereto, and all that belonged to it was as it were in its power; "that Jehovah blessed the Egyptian's house for Joseph's sake," signifies that from the Divine it then had the celestial natural; "and the blessing of Jehovah," signifies increase; "was in all that he had, in the house and in the field," signifies in life and in doctrine; "and he left all that he had in Joseph's hand," signifies that it appeared as if all things were in its power; "and he knew not aught that was with him, save the bread which he did eat" signifies that good was thence made its own; "and Joseph was beautiful in form," signifies the good of life thence derived; "and beautiful in look," signifies the truth of faith thence derived. &4971. And Jehovah was with Joseph. That this signifies that the Divine was in the celestial of the spiritual, is evident from the representation of Joseph, as being the celestial of the spiritual from the rational (of which above, n. 4963); and because the subject treated of is the Lord here as to the internal man in His Human - by "Jehovah was with him" is signified that the Divine was therein; for the Divine was in His Human, because He was conceived of Jehovah. In the case of the angels, the Divine is not in them, but is present with them, because they are only forms recipient of the Divine from the Lord. &4972. And he was a prosperous man. That this signifies that all things were provided, is evident from the signification of "being prosperous," when said of the Lord, as being that it was provided, namely, that He should be enriched with all good. &4973. And he was in the house of his lord the Egyptian. That this signifies that it might be initiated into natural good, is evident from the signification of a "lord," as being good, of which presently; and from the signification of an "Egyptian," as being memory-knowledge in general, and hence the natural (see n. 4967). That to be "in a house" is to be initiated, is because a "house" is the mind in which good is (see n. 3538), here the natural mind; and moreover "house" is predicated of good (n. 3652, 3720). There is in man a natural mind and a rational mind; the natural mind is in his external man, the rational mind in his internal. Memory-knowledges are the truths of the natural mind, which are said to be "in their house" when they are conjoined there with good; for good and truth constitute together one house, as husband and wife. But the goods and truths here treated of are interior; for they correspond to the celestial of the spiritual from the rational, which is represented by Joseph. The interior corresponding truths in the natural mind are applications to uses, and the interior goods therein are uses. [2] The name "Lord" is often used in the Word; and one who has no knowledge of the internal sense supposes that nothing more is meant by it than what is meant by the use of this term in common speech; but "Lord" is never used in the Word except where good is treated of, and the same is true of "Jehovah;" but when truth is treated of, "God" and "King" are used. For this reason by a "lord" is signified good, as is evident from the following passages. In Moses: Jehovah your God, He is God of gods, and Lord of lords (Deut. 10:17). In David: Confess ye to Jehovah. Confess ye to the God of gods. Confess ye to the Lord of lords (Ps. 136:1-3); where Jehovah or the Lord is called "God of gods" from the Divine truth which proceeds from Him, and "Lord of lords" from the Divine good which is in Him. [3] So in the Revelation: The Lamb shall overcome them; for He is Lord of lords, and King of kings (Rev. 17:14). And again: He that sat upon the white horse hath upon His vesture and upon His thigh a name written, King of kings, and Lord of lords (Rev. 19:16); that the Lord is here called "King of kings" from Divine truth, and "Lord of lords" from Divine good, is plain from the particulars; the "name written" is His quality (n. 144, 145, 1754, 1896, 2009, 2724, 3006); the "vesture" on which it was written is the truth of faith (n. 1073, 2576, 4545, 4763); the "thigh" on which also that quality was written, is the good of love (n. 3021, 4277, 4280, 4575). From this also it is plain that the Lord from Divine truth is called "King of kings" and from Divine good "Lord of lords." (That the Lord is called "King" from Divine truth may be seen above, n. 2015, 2069, 3009, 3670, 4581.) [4] From this it is also clear what is meant by the "Lord's Christ," in Luke: Answer was made to Simeon by the Holy Spirit, that he should not see death, until he had seen the Lord's Christ (Luke 2:26); the "Lord's Christ" is the Divine truth of the Divine good; for "Christ" is the same as "Messiah," and "Messiah" is the "Anointed" or "King" (n. 3008, 3009). "The Lord" here is Jehovah. In the Word of the New Testament the name "Jehovah" is nowhere used; but instead of it "Lord" and "God" (n. 2921); as also in Luke: Jesus said, How say they that the Christ is David's Son? for David himself saith in the book of Psalms, The Lord said unto my Lord, Sit Thou on My right hand (Luke 20:41-42). The same passage reads thus in David: The saying of Jehovah unto my Lord, Sit Thou on My right hand (Ps. 110:1). It is plain that "Jehovah" in David is called "Lord" in the Evangelist. "Lord" there denotes the Divine good of the Divine Human; omnipotence is signified by "sitting at the right hand" (n. 3387, 4592, 4933e). [5] When the Lord was in the world He was Divine truth; but when He was glorified, that is, when He had made the Human in Himself Divine, He became Divine good, from which thereafter Divine truth proceeds. For this reason the disciples after the resurrection did not call Him "Master," as before, but "Lord," as is evident in John (21:7, 12, 15-17, 20), and also in the rest of the Evangelists. The Divine truth, which the Lord was when in the world, and which thereafter proceeds from Him, that is, from the Divine good, is called also "the angel of the covenant," in Malachi: The Lord whom ye seek shall suddenly come to His temple, and the Angel of the covenant whom ye desire (Mal. 3:1). [6] As Divine good is meant by "Lord," and Divine truth by "King," therefore where the Lord is spoken of as having dominion and a kingdom, "dominion" is predicated of Divine good, and a "kingdom" of Divine truth, and therefore also the Lord is called "Lord of nations," and "King of peoples;" for by "nations" are signified those who are in good, and by "peoples" those who are in truth (n. 1259, 1260, 1849, 3581). [7] Good is called a "lord" relatively to a servant, and it is called a "father" relatively to a son-as in Malachi: A son honoreth his father, and a servant his lord; if then I be a father, where is My honor; and if I be a lord, where is My fear? (Mal. 1:6). And in David: Joseph was sold for a servant. The discourse of Jehovah proved him. The king sent and loosed him, the ruler of nations opened for him, he set him lord of his house, and ruler in all his possession (Ps. 105:17, 19-21); that by "Joseph" here is meant the Lord, is evident from the several particulars; the "lord" here is the Divine good of the Divine Human. &4974. And his lord saw that Jehovah was with him. That this signifies that it was perceived in natural good that the Divine was therein, is evident from the signification of "seeing," as being understanding and perceiving (n. 2150, 3764, 4339, 4567, 4723); and from the signification of "lord," as being good (as shown just above, n. 4973), here natural good, because it is an Egyptian who is here the "lord." That the Divine was therein, is signified by Jehovah being with him (as above, n. 4971). &4975. And that Jehovah made all that he did to prosper in his hand. That this signifies that all things were of the Divine providence, is evident from the signification of "being made to prosper" as being to be provided (of which above, n. 4972). Hence "Jehovah's making it to prosper in his hand" denotes the Divine providence. 4975a. And Joseph found grace in his eyes. That this signifies that it was accepted, namely, by natural good, which is signified by his "lord," is evident from the signification of "finding grace in one's sight," as being to be accepted. It is said "in the eyes," because grace is predicated of the understanding, and this is signified by the "eyes" (see n. 2701, 3820, 4526). &4976. And he ministered unto him. That this signifies that the memory-knowledge was appropriated to its good, is evident from the signification of "ministering," as being to be of service by supplying that which another needs, here to be appropriated, because the subject treated of is natural good to which memory-knowledge was to be appropriated. Moreover, "to minister" is predicated of memory-knowledges; for in the Word by a "minister" and by a "servant" is signified memory-knowledge or natural truth, because this is subordinate to good, as to its lord. Memory-knowledge relatively to the delight of the natural man, or what is the same thing, natural truth relatively to its good, is circumstanced exactly as is water to bread, or drink to food. Water or drink causes bread and food to be diluted, so that they may be conveyed into the blood, and thence into all parts of the body, to nourish them; for without water or drink, bread or food is not resolved into its minute particles, nor is it distributed for use. [2] The same is true of memory-knowledge relatively to delight, or of truth relatively to good; and therefore good has an appetite for and desires truth, and this for the sake of its use in ministering to and being of service to itself. Moreover, they correspond in a similar way, for in the other life man is not nourished by any natural food and drink, but by spiritual food and drink. Spiritual food is good, and spiritual drink is truth; and therefore when "bread" or "food" is mentioned in the Word, the angels understand spiritual bread or food, that is, the good of love and of charity; and when "water" or "drink" is mentioned, they understand spiritual water or drink, that is, the truth of faith. From this we can see what the truth of faith is without the good of charity, and also in what way the former without the latter can nourish the internal man, that is to say in the same way as water or drink alone can nourish without bread and food, for it is known that the result of this is emaciation and death. &4977. And he set him over his house. That this signifies that good applied itself thereto, is evident from the signification of the "lord," who set him over, as being good (see n. 4973); and from the signification of "setting him over his house," as being to apply itself thereto, namely, to memory-knowledge or natural truth. That this is the meaning is plain from the words that follow, where it is said that "all that he had he gave into his hand," by which is signified that all that belonged to it was as it were in its power. For good is lord, and truth is minister; and when it is said of a lord that he "set a minister over," or of good that it "set truth over," in the internal sense it is not signified that it ceded the dominion thereto, but that it applied itself. For in the internal sense a thing is perceived as it is in itself; but in the sense of the letter it is set forth according to the appearance; for good always has the dominion, but applies itself in order that truth may be conjoined with it. When man is in truth, as is the case before he has been regenerated, he knows scarcely anything about good; for truth flows in by an external or sensuous way, but good by an internal way. Man is sensible of that which flows in by an external way, but not, until he has been regenerated, of that which flows in by an internal way; so that unless in the prior state a sort of dominion were given to truth, or unless good so applied itself, truth would never be made good's own. This is the same as what has already been often shown-that while man is being regenerated truth is apparently in the first place, or as it were the lord; but that good is manifestly in the first place and lord when he has been regenerated (see n. 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4925, 4926, 4928, 4930). &4978. And all that he had he gave into his hand. That this signifies that all that belonged to it was as it were in its power, is evident from the signification of the "hand," as being power (n. 878, 3091, 3387, 3563, 4931-4937). Thus "to put into his hand" is to put into its power; but as this is done only apparently, it is said as it were in its power. (That it is only apparently, or as it were, may be seen just above, n. 4977.) &4979. And it came to pass from the time that he set him over in his house, and over all that he had. That this signifies a second state, after good applied itself thereto, and all that belonged to it was as it were in its power, is evident from the signification of the expression "it came to pass," or "it was," so often found in the Word, as involving something new, and consequently another state (as likewise in the following verses, 7, 10, 11, 13, 15, 18, 19); and from the signification of "from the time that he set him over in his house," as being after good had applied itself thereto (of which above, n. 4977); and from the signification of "over all that he had," as being that all that belonged to it was as it were in its power (of which also above, n. 4978). &4980. That Jehovah blessed the Egyptian's house for Joseph's sake. That this signifies that from the Divine it then had the celestial natural, is evident from the signification of "being blessed," as being to be enriched with celestial and spiritual good, and that it was from the Divine is signified by its being said that "Jehovah blessed;" and from the signification of the "Egyptian's house," as being the good of the natural mind (as above, n. 4973). Hence it follows that by "Jehovah blessed the Egyptian's house" is signified that from the Divine it then had the celestial natural. The celestial natural is the good in the natural which corresponds to the good of the rational, that is, which corresponds to the celestial of the spiritual from the rational, which is "Joseph" (n. 4963). [2] The celestial as well as the spiritual is predicated of both the rational and the natural, that is, of the internal man, which is the rational man, and of the external, which is the natural man; for in its essence the spiritual is the Divine truth which proceeds from the Lord, and the celestial is the Divine good which is in this Divine truth. When Divine truth in which is Divine good is received by the rational or internal man, it is called the spiritual in the rational; and when received by the natural or external man, it is called the spiritual in the natural. In like manner when the Divine good which is in Divine truth is received by the rational or internal man, it is called the celestial in the rational; and when received by the natural or external man, it is called the celestial in the natural. Both flow in with man from the Lord immediately, as well as mediately through angels and spirits; but with the Lord when He was in the world, the inflow was from Himself, because the Divine was in Him. &4981. And the blessing of Jehovah. That this signifies increasings, is evident from the signification of the "blessing of Jehovah." The "blessing of Jehovah" in the genuine sense signifies love to the Lord and charity toward the neighbor; for they who are gifted with these are called the "blessed of Jehovah," being then gifted with heaven and eternal salvation. Hence the "blessing of Jehovah," in the external sense or in the sense which relates to the state of man in the world, is to be content in God, and thence to be content with the state of honor and wealth in which one is, whether it be among the honored and rich, or among the less honored and poor; for he who is content in God regards honors and riches as means for uses; and when he thinks of them and at the same time of eternal life, he regards the honor and riches as of no importance, and eternal life as essential. Because the "blessing of Jehovah," or of the Lord, in the genuine sense involves these things, "blessing" also contains numberless things within it, and hence signifies various things which follow therefrom; as to be enriched with spiritual and celestial good (n. 981, 1731); to be made fruitful from the affection of truth (n. 2846); to be disposed in heavenly order (n. 3017); to be gifted with the good of love, and so to be conjoined with the Lord (n. 3406, 3504, 3514, 3530, 3584); and joy (n. 4216). What therefore "blessing" signifies specifically may be seen from the series of the things that precede and that follow. That here the "blessing of Jehovah" signifies increasings in good and truth, or in life and doctrine, is plain from the words that follow, for it is said "the blessing of Jehovah was in the house and in the field," and by a "house" is signified the good which is of the life, and by a "field" the truth which is of doctrine. From this it is plain that increasings in these things is here signified by the "blessing of Jehovah." &4982. Was upon all that he had in the house and in the field. That this signifies in life and in doctrine, is evident from the signification of "house," as being good (n. 2048, 2233, 2559, 3128, 3652, 3720), and because it signifies good, it signifies also life, for all good is of life; and from the signification of "field," as being the truth of the church (n. 368, 3508, 3766, 4440, 4443), and because it signifies the truth of the church, it signifies also doctrine, for all truth is of doctrine. "House" and "field" are occasionally mentioned in other parts of the Word, and when the subject treated of is the celestial man, by "house" is signified celestial good, and by "field" spiritual good. Celestial good is the good of love to the Lord, and spiritual good is the good of charity toward the neighbor. But when the spiritual man is treated of, by "house" is signified the celestial that is in him, which is the good of charity toward the neighbor; and by "field," the spiritual that is in him, which is the truth of faith. Both the one and the other are signified in Matthew: Let him that is upon the housetop not go down to take anything that is in his house, and let him that is in the field not return back to take his garment (Matt. 24:17-18; see n. 3652). &4983. And he left all that he had in Joseph's hand. That this signifies that it appeared as if all things were in its power, is evident from the things above unfolded (see n. 4978, where almost the same words occur), and also from what was said in n. 4977. &4984. And he knew not aught that was with him, save the bread which he did eat. That this signifies that good was thence made its own, is evident from the signification of "bread," as being good (n. 276, 680, 3478, 3735, 4211, 4217, 4735); and from the signification of "eating," as being to make one's own (n. 3168, 3513, 3596, 3832, 4745). His "not knowing aught that was with him save the bread" signifies that nothing was received but good. It may be believed that when good makes truth its own, it is such truth as is the truth of faith that it makes its own; but it is the good of truth. Truths which are not for use do indeed approach, but do not enter. All uses from truths are goods of truth. Truths which are not for use are separated; some being retained, and some rejected. Those which are retained are such as introduce to a good more or less remote, and are the very uses. Those which are rejected are such as do not so introduce, nor apply, themselves. In their beginning all uses are truths of doctrine, but in their progression they become goods; they become goods when the man acts according to these truths. Thus the very action gives quality to truths, for all action descends from the will, and the will itself makes that become good which before was truth. From this it is plain that truth in the will is no longer the truth of faith, but the good of faith; and that no one is made happy by the truth of faith, but by the good of faith; for this affects the very thing which is of man's life, namely, his will, and gives it interior delight or bliss, and in the other life the happiness which is called heavenly joy. &4985. And Joseph was beautiful in form, signifies the good of life thence derived, and beautiful in look, signifies the truth of faith thence derived, as is evident from the signification of "beautiful in form" and "beautiful in look;" for "form" is the essence of a thing, and "look" is the manifestation thence derived; and because good is the very essence, and truth the manifestation thence derived; thence, by "beautiful in form" is signified the good of life, and by "beautiful in look" the truth of faith. For the good of life is the very being of man, because it is of his will; and the truth of faith is the coming forth thence derived, because it is of his understanding; for whatever is of the understanding comes forth from the will. The being of man's life is in his willing, and the coming forth of his life is in his understanding. The understanding of man is nothing else than the will unfolded, and so put in form that its quality may appear in its look. From this it is plain whence is the beauty (that is, of the interior man), namely, from the good of the will through the truth of faith. The very truth of faith presents beauty in the external form, but the good of the will imparts and forms it. From this it is that the angels of heaven are of ineffable beauty, being as it were loves and charities in form; and therefore when they appear in their beauty, they affect the inmosts. With them, the good of love from the Lord shines forth through the truth of faith, and as it penetrates it affects. Hence it is evident what is signified in the internal sense by "beautiful in form and beautiful in look" (see also n. 3821). &4986. Verses 7-9. And it came to pass after these words that his lord's wife lifted up her eyes to Joseph, and she said, Lie with me. And he refused, and said unto his lord's wife, Behold, my lord knoweth not what is with me in the house, and all that he hath he hath given into my hand. He is not greater in this house than I; and he hath not withheld from me anything but thee, because thou art his wife; and how shall I do this great evil, and sin to God? "And it came to pass after these words," signifies a third state; "that his lord's wife lifted up her eyes to Joseph," signifies truth natural, not spiritual, adjoined to natural good, and its perception; "and she said, Lie with me," signifies that it desired conjunction; "and he refused," signifies aversion; "and said unto his lord's wife," signifies perception concerning this truth; "Behold, my lord knoweth not what is with me in the house," signifies that natural good did not desire even appropriation; "and all that he hath he hath given into my hand," signifies that all was in its power; "he is not greater in this house than I," signifies that that good was prior in time, not in state; "and he hath not withheld from me anything but thee," signifies that to be conjoined with the truth of that good was forbidden; "because thou art his wife," signifies because it was not to be conjoined with another good; "and how shall I do this great evil, and sin to God?" signifies that thus there would be disjunction, and no conjunction. &4987. And it came to pass after these words. That this signifies a third state, is evident from the signification of "it came to pass," or "it was," as involving something new (see n. 4979), here consequently a third state; and from the signification of "after these words," as being after these things were transacted. In the original language one series is not distinguished from another by intervening marks, as in other languages; but the text appears to be as it were continuous from beginning to end. The things in the internal sense are also in like manner continuous and flowing from one state of a thing into another; but when one state terminates, and another of importance succeeds, this is indicated by "it was" or "it came to pass;" and a change of state less important by "and." This is the reason why these expressions so frequently occur. This state, which is the third, and which is now treated of, is more interior than the former. &4988. That his lord's wife lifted up her eyes to Joseph. That this signifies truth natural not spiritual adjoined to natural good, and its perception, is evident from the signification of a "wife," as being truth adjoined to good (n. 1468, 2517, 3236, 4510, 4823), here truth natural not spiritual adjoined to natural good, because this truth and this good are treated of, that good to which this truth is conjoined being here the "lord" (n. 4973); and from the signification of "lifting up the eyes," as being thought, intention, and also perception (n. 2789, 2829, 3198, 3202, 4339). [2] By the "wife" is here signified truth natural, but not truth spiritual natural; and by the husband, who is here the "lord," is signified good natural, but not good spiritual natural. It must therefore be explained what is meant by good and truth natural not spiritual, and good and truth spiritual natural. Good in man is from a twofold source-from what is hereditary and hence additional, and also from the doctrine of faith and of charity, or with the Gentiles from their religiosity. Good* from the former origin is good natural not spiritual, while good from the latter origin is good spiritual natural. From a like origin is truth, because all good has its own truth adjoined to it. [3] Good natural from the former origin, that is, from what is hereditary and hence adventitious, has much that is akin to good natural from the second origin, that is, from the doctrine of faith and charity, or from some religiosity, but only in the external form, being entirely different in the internal form. Good natural from the former origin may be compared to the good that exists with gentle animals; but good natural from the second origin is proper to the man who acts from reason, and consequently knows how to dispense what is good in various ways in accordance with uses. This dispensing of what is good is taught by the doctrine of what is just and fair, and in a higher degree by the doctrine of faith and charity, and with those who are truly rational is also confirmed in many ways by reason. [4] They who do good from the former origin are borne blindly along as it were by instinct into the exercise of charity; but they who perform what is good from the second origin are borne along by an internal obligation, and as it were with their eyes open. In a word, they who do what is good from the former origin, do it from no conscience of what is just and fair, still less from any conscience of spiritual truth and good; whereas they who do what is good from the second origin, do it from conscience. (See what has been said before on this subject, n. 3040, 3470, 3471, 3518, and what follows, n. 4992.) But how the case is with these things can by no means be explained to the apprehension; for everyone who is not spiritual, or who has not been regenerated, sees good from its external form, and this for the reason that he does not know what charity is, or what the neighbor is; and the reason why he does not know these things is that he has no doctrinals of charity. In the light of heaven these things appear most distinctly, and hence they appear distinctly also with the spiritual or regenerate, because these are in the light of heaven. * The Latin here has bonum et verum. &4989. And she said, Lie with me. That this signifies that it desired conjunction, is evident from the signification of "lying with me," as being conjunction (that is, of good spiritual natural, which now is "Joseph," with truth natural not spiritual, which is his "lord's wife"), but unlawful conjunction. The conjunctions of good with truth, and of truth with good, are described in the Word by marriages (see n. 2727-2759, 3132, 3665, 4434, 4837); and hence unlawful conjunctions are described by harlotries. And so here the conjunction of truth natural not spiritual with good spiritual natural is described by his lord's wife being desirous to lie with Joseph. Between these no conjunction is possible in internals, but only in externals, in which there is an apparent conjunction, but it is only an affinity. For this reason also she caught him by his garment, and he left the garment in her hand; for by "garment" in the internal sense is signified what is external, by which there is an apparent conjunction, or by which there is an affinity, as will be seen below at verses 12, 13. [2] That these things are signified cannot be seen so long as the mind or thought is kept in the historicals; for then nothing is thought of but Joseph, Potiphar's wife, and the flight of Joseph when he had left his garment. But if the mind or thought were kept in those things which are signified by Joseph, by Potiphar's wife, and by a garment, it would then be perceived that some unlawful spiritual conjunction is here described; and the mind or thought can be kept in the things which are signified, provided it is believed that the historic Word is Divine, not from the mere history, but from the fact that within the history there is what is spiritual and Divine; and if this were believed, it would be known that the spiritual and Divine therein are concerning the good and truth of the Lord's church and kingdom, and in the supreme sense concerning the Lord Himself. When a man comes into the other life, as he does immediately after death, if he is one of those who are taken up into heaven, he will then know that he retains nothing of the historicals of the Word, and indeed knows nothing about Joseph, nor about Abraham, Isaac, and Jacob; but only about the spiritual and Divine things which he had learnt from the Word and had applied to his life. Such things therefore are what are inwardly contained in the Word, and are called its internal sense. &4990. And he refused. That this signifies aversion, is evident from the signification of "refusing," as being to be averse, namely, to the conjunction in question; for he who refuses, even to fleeing away, is averse. &4991. And said unto his lord's wife. That this signifies perception concerning this truth, is evident from the signification of "saying," in the historicals of the Word, as being to perceive (of which often above); and from the signification of "his lord's wife," as being truth natural not spiritual adjoined to natural good (as above, n. 4988). &4992. Behold, my lord knoweth not what is with me in the house. That this signifies that natural good did not desire even appropriation, is evident from the signification of his "lord," as being natural good (see n. 4973); and from the signification of "not knowing what is with me in the house," as being not to desire appropriation. That this is the meaning cannot be seen except from the series of things in the internal sense; for a third state is now treated of, in which the celestial of the spiritual was in the natural: in this state the good and truth natural which is spiritual, is separate from the good and truth natural which is not spiritual; and consequently by "not knowing what is in the house" is signified that there is no desire for appropriation. But these things, being arcana, cannot be made clear except by examples. Let the following example therefore serve for illustration. To be conjoined with one's wife from lust alone, this is natural not spiritual; but to be conjoined with one's wife from conjugial love, this is spiritual natural; and when the husband is afterward conjoined from lust alone, he believes that he transgresses, as one who does what is lascivious, and therefore he no longer desires that this should be appropriated to him. Let this also serve as an example. To benefit a friend, no matter what his quality, provided he is a friend is natural not spiritual; but to benefit a friend for the sake of the good that is in him, and still more to hold good itself as the friend which is to be benefited, this is spiritual natural; and when anyone is in this, he knows that he transgresses if he benefits a friend who is evil, for then through him he injures others. When he is in this state, he holds in aversion the appropriation of good natural not spiritual, in which good he was before. And so it is with everything else. &4993. And all that he hath he hath given into my hand. That this signifies that all was in its power, is evident from what was said above (n. 4978), where similar words occur. But there is this difference, that the subject there treated of was the second state in which was the celestial of the spiritual in the natural; for then natural good applied itself, and appropriated to itself truth (n. 4976, 4977); in which state good had the dominion actually, but truth apparently; and therefore these words then signified that its all was as it were in its power. But here the subject treated of is the third state in which is the celestial of the spiritual, when it has become spiritual in the natural; and as in this state there is no appropriation, therefore by these words is signified that all was in its power. &4994. He is not greater in this house than I. That this signifies that that good was prior in time, not in state, is evident from the signification of "not being greater in this house than I" as being that the dominions were on an equality, consequently that both of them are prior. From the series in the internal sense it is plain that good natural not spiritual is prior in time, and that good spiritual natural is prior in state (as is clear also from what was shown above, n. 4992). To be prior in state is to be more eminent as to quality. &4995. And he hath not withheld from me anything but thee. That this signifies that to be conjoined with the truth of that good was forbidden, is evident from the signification of "withholding from him," as being to be forbidden; and from the signification of a "wife," who is the one withheld, and is here meant by "thee," as being truth natural not spiritual (n. 4988). &4996. Because thou art his wife. That this signifies because it was not to be conjoined with another good, is evident from the signification of "wife," as being truth adjoined to its good (see n. 1468, 2517, 3236, 4510, 4823), here truth natural not spiritual to good natural not spiritual (as above, n. 4988). &4997. And how shall I do this great evil, and sin to God? That this signifies that thus there would be disjunction and no conjunction, is evident from the signification of "evil," and also of "sin," as being disjunction and no conjunction, namely, when good spiritual natural is conjoined with truth natural not spiritual; for they are unlike and unsuited, and tear themselves away from each other. It is said "to do evil and sin to God," because regarded in itself, evil, and also sin, is nothing else than disjunction from good. Moreover, evil itself consists in disunion. This is plain from good, for good is conjunction, because all good is of love to the Lord and of love toward the neighbor. The good of love to the Lord conjoins the man with the Lord, and consequently with all the good which proceeds from Him; and the good of love toward the neighbor conjoins him with heaven, and the societies there; and therefore by this love also the man is conjoined with the Lord; for heaven properly so called is the Lord, because He is the all in all there. [2] But with evil the reverse is the case. Evil is of the love of self and of the love of the world. The evil of the love of self disjoins the man not only from the Lord, but also from heaven; for he loves no one but himself, others only so far as he regards them in himself, or so far as they make one with him. Hence he diverts to himself the attention of all, and entirely averts it from others, most especially from the Lord; and when many in a society do this, it follows that all are disjoined, and at heart each regards the others as enemies, and if anyone does aught against him, he holds him in hatred, and takes delight in his destruction. Nor is it different with the evil of the love of the world, for this covets the wealth and goods of others, and desires to possess all that belongs to them; whence also arise enmities and hatreds, but in a less degree. In order for anyone to know what evil is, and consequently what sin is, let him merely study to know what the love of self and of the world is; and in order to know what good is, let him merely study to know what love to God and love toward the neighbor is. In this way he will know what evil is, and consequently what falsity is; and from this he will know what good is, and consequently what truth is. &4998. Verses 10-15. And it came to pass as she spake to Joseph day by day, that he hearkened not unto her, to lie by her, to be with her. And it came to pass on a certain day that he went into the house to do his work; and no man of the men of the house was there in the house. And she caught hold of him in his garment, saying, Lie with me; and he left his garment in her hand, and fled, and got him out. And it came to pass when she saw that he had left his garment in her hand, and was fled forth, that she cried unto the men of her house, and spake unto them, saying, See, he hath brought thus a Hebrew man to mock us; he came to me to lie with me, and I cried with a great voice; and it came to pass when he heard that I lifted up my voice and cried, that he left his garment by me, and fled, and got him out. "And it came to pass," signifies a fourth state; "as she spake to Joseph day by day," signifies thought concerning this matter; "that he hearkened not unto her, to lie by her," signifies that it was averse to being conjoined; "to be with her," signifies lest in this way it should be united; "and it came to pass on a certain day," signifies a fifth state; "that he went into the house to do his work," signifies when it was in the work of conjunction with spiritual good in the natural; "and no man of the men of the house was there in the house," signifies that it was without the aid of anyone; "and she caught hold of him in his garment," signifies that truth not spiritual applied itself to the ultimate of spiritual truth; "saying, Lie with me," signifies for the purpose of conjunction; "and he left his garment in her hand," signifies that it took away this ultimate truth; "and fled, and got him out," signifies that thus it had no truth by which to defend itself; "and it came to pass when she saw," signifies perception concerning this matter; "that he had left his garment in her hand, and was fled forth," signifies concerning the separation of ultimate truth; "that she cried unto the men of her house," signifies falsities; "and spake unto them, saying," signifies exhortation; "See, he hath brought us a Hebrew man," signifies a servant; "to mock us," signifies that it rose up; "he came to me to lie with me," signifies that it desired to conjoin itself; "and I cried with a great voice," signifies aversion; "and it came to pass when he heard," signifies when it was perceived; "that I lifted up my voice and cried," signifies that there was great aversion; "that he left his garment by me," signifies a witness that it made an approach; "and fled and got him out," signifies that nevertheless it separated itself. &4999. And it came to pass. That this signifies a fourth state, may be seen from what was said above (n. 4979, 4987). &5000. As she spake to Joseph day by day. That this signifies thought concerning this matter, is evident from the signification of "speaking," as being to think (see n. 2271, 2287, 2619), namely, concerning Joseph, and therefore concerning that matter which is here meant by "Joseph." "Day by day," or every day, means intensely. "To speak," in the internal sense, is to think, because thought is interior speech; and when man thinks, he is then speaking with himself. Interior things are expressed in the sense of the letter by the exterior things which correspond. &5001. That he hearkened not unto her, to lie by her. That this signifies that it was averse to being conjoined, is evident from the signification of "hearkening not" as being not to listen or obey (n. 2542, 3869), here to be averse to, because he was so far from listening that he left his garment and fled; and from the signification of "lying by her," as being to be conjoined unlawfully (n. 4989). &5002. To be with her. That this signifies lest in this way it should be united, is evident from the signification of "being with" anyone, as being to be more closely conjoined, or to be united. That "to be" means to be united, is because the very being of a thing is good, and all good is of love, which is spiritual conjunction or unition. Hence in the supreme sense the Lord is called being or Jehovah, because from Him is all the good which is of love or of spiritual conjunction. As heaven makes a one through love from Him and the reciprocal love to Him through reception, and through mutual love, it is therefore called a marriage, through which it is. It would be similar with the church, if love and charity were the being of it. Therefore where there is no conjunction or union, there is no being; for unless there is something to bring to a one or to unite, there must be dissolution and extinction. [2] Thus in a civil society, where everyone is for himself and no one for another except for the sake of himself, unless there were laws to unite, and fears of the loss of gain, honor, fame, and life, the society would be utterly dissipated; so that the being of such a society is also conjunction or unition, but only in externals, while in respect to internals there is no being in it. For this reason also such persons in the other life are kept in hell, and are in like manner held together there by external bonds, especially by fears; but whenever these bonds are relaxed, one rushes to compass the destruction of another, and desires nothing more than to put him out of existence. It is otherwise in heaven, where there is internal conjunction through love to the Lord and the derivative mutual love. When external bonds are relaxed there, they are more closely conjoined together; and because they are thus brought nearer to the Divine being which is from the Lord, they are more interiorly in affection and thence in freedom, consequently in blessedness, happiness, and joy. &5003. And it came to pass on a certain day. That this signifies a fifth state, is evident from the signification of "it came to pass," or "it was," as involving what is new (as was shown above, n. 4979, 4987, 4999), thus a new state, here a fifth. &5004. That he went into the house to do his work. That this signifies when it was in the work of conjunction with spiritual good in the natural, is evident from the fact that it is this conjunction which is treated of in this chapter under the representation of Joseph; and therefore when it is said, "he went into the house to do his work," the work of this conjunction is signified. &5005. And no man of the men of the house was there in the house. That this signifies that it was without the aid of anyone is evident from the fact that hereby is signified that he was alone; and because in the internal sense by "Joseph" is signified the Lord, and how He glorified His internal Human, or made it Divine, by these words is signified that He did this without the aid of anyone. That the Lord made His Human Divine by His own power, thus without the aid of anyone, may be seen from the fact that because He was conceived of Jehovah, the Divine was in Him, and thus the Divine was His; and therefore when He was in the world, and made the Human in Himself Divine, He did this from His own Divine, or from Himself. This is described in Isaiah in the words: Who is this that cometh from Edom, with dyed garments from Bozrah? this that is honorable in His apparel, marching in the multitude of His strength? I have trodden the wine-press alone; and of the peoples there was no man with Me. I looked but there was no one helping: and I was amazed, but there was no one upholding; therefore Mine own arm brought salvation to Me (Isa. 63:1, 3, 5). And again in the same prophet: He saw that there was no man, and was as it were amazed that there was no one interceding; therefore His own arm brought salvation to Him; and His righteousness stirred Him up. Therefore He put on righteousness as a coat of mail, and a helmet of salvation upon His head (Isa. 59:16-17). (That the Lord by His own power made the Human in Himself Divine may be seen above, n. 1616, 1749, 1755, 1812, 1813, 1921, 1928, 1999, 2025, 2026, 2083, 2500, 2523, 2776, 3043, 3141, 3381, 3382, 3637, 4286.) &5006. And she caught hold of him in his garment. That this signifies that truth not spiritual applied itself to the ultimate of spiritual truth, is evident from the representation of Potiphar's wife, of whom these things are said, as being truth natural not spiritual (n. 4988); from the signification here of "to catch hold of" as being to apply itself; and from the signification of a "garment," as being truth (n. 1073, 2576, 4545, 4763), here the ultimate of spiritual truth, which in this state is Joseph's, for "Joseph" here is good spiritual natural (n. 4988, 4992). That it is the truth of this good with which truth natural not spiritual wished to be conjoined, is plain from the series of things in the internal sense. [2] But what it means, and what it involves, to say that truth natural not spiritual wished to be conjoined with truth spiritual natural, is at this day a secret, chiefly because few are solicitous or wish to know what spiritual truth is; and what truth not spiritual; and they are so far from being solicitous about it as to be scarcely willing to hear the word "spiritual," for at the bare mention of it gloom assails them, together with sadness, and loathing is excited, and so it is rejected. That this really happens has also been shown me. While my mind was dwelling on such things, there were spirits present from Christendom, who were then let into the state in which they had been in the world; and they were not only affected with sadness at the mere thought of spiritual good and truth, but were also seized with so great a loathing, from aversion, that they said they felt within them the like of that which in the world excites vomiting. But it was given me to tell them that this was in consequence of their affections having been fixed upon merely earthly, bodily, and worldly things, for when a man is immersed in these he loathes the things of heaven; and that they had frequented places of worship where the Word is preached, from no desire to know the things which are of heaven, but from some other desire contracted from the time of early childhood. From this it was plain what is the quality of Christendom at this day. [3] The cause-to speak generally-is that the Christian Church at this day preaches faith alone and not charity, and thus doctrine but not life; and when life is not preached, a man comes into no affection of good; and when he is in no affection of good, he is also in no affection of truth. It is for this reason that it is contrary to the delight of the life of most persons to hear anything more about the things of heaven than what they have known from infancy. [4] And yet the fact is that man is in this world in order to be initiated by his activities there into the things which are of heaven, and that his life in this world is hardly a moment in comparison with his life after death, for this is eternal. But there are few who believe that they will live after death; and for this reason also, heavenly things are of no account to them. But this I can declare with certainty: that man immediately after death is in the other life, and that his life in this world is wholly continued there, and is of the same quality as it had been in this world. This I can assert, because I know it; for I have talked after their decease with almost all with whom I had been acquainted in the life of the body, and thus by living experience it has been given me to know what lot awaits everyone, namely, a lot according to his life; yet those who are of such a quality do not believe even these things. But what is meant and involved in truth natural not spiritual wishing to be conjoined with truth spiritual natural, which is signified by her "catching hold of Joseph in his garment," will be shown in what presently follows. &5007. Saying, Lie with me. That this signifies for the purpose of conjunction, is evident from the signification of "lying with," as being conjunction (of which above, n. 4989, 5001); here for the purpose of conjunction, or to the intent that it might be conjoined. &5008. And he left his garment in her hand. That this signifies that it took away this ultimate truth, is evident from the signification of "leaving in her hand," as being in her power, for "hand" is ability or power (n. 878, 3091, 3387, 3563, 4931-4937); and because she caught hold of his garment, it is here meant to take away; and from the signification of a "garment," as being ultimate truth (of which above, n. 5006). That truth natural not spiritual wished to conjoin itself with truth spiritual natural, and that this was averse to conjunction, and for this reason left ultimate truth, or suffered it to be taken away, cannot be comprehended by anyone unless it is made clear by examples. But first let it be seen what truth natural not spiritual is, and what truth spiritual natural (n. 4988, 4992), and that there is an affinity in their ultimates, yet not any conjunction. [2] But as before said, let this be made clear by examples, and let this be the first. It is a truth natural not spiritual, within the church, that good ought to be done to the poor, to widows, and to the fatherless, and that to do good to them is the charity which is enjoined in the Word; but truth not spiritual-that is, they who are in truth not spiritual-understand by the poor, the widows, and the fatherless, only those who are so called; whereas truth spiritual natural-that is, they who are in this truth-do indeed confirm this, but put in the last place this meaning of the poor, the widows, and the fatherless; for they say in their hearts that not all are poor who call themselves poor, and that among the poor there are those who live most wickedly, and fear neither God nor men, and who would rush into every iniquity unless withheld by fear; and moreover that by the "poor" in the Word are meant those who are spiritually such, who know and confess at heart that they have nothing of truth and good from themselves, but that all things are bestowed on them by free gift. The same is true of the "widows" and the "fatherless," with a difference in respect to state. From this example it is plain that to do good to the poor, to the widows, and to the fatherless, under these names, is an ultimate of truth to those who are in truth spiritual natural; and that this truth is like a garment, which clothes interior things. It is also plain that this ultimate of truth concurs with the truth possessed by those who are in truth natural not spiritual, but that still there is not conjunction but affinity. [3] Let us take as an example that good ought to be done to the neighbor. They who are in truth spiritual natural regard everyone as the neighbor, but yet all in different respects and degrees; and they say at heart that those who are in good are in preference to others the neighbor to whom good is to be done; and that those who are in evil are also the neighbor, but that good is done to them when they are punished according to the laws, because by means of punishments they are amended; and in this way also care is taken lest evil be done to the good by them and by their example. Those within the church who are in truth natural not spiritual also say that everyone is the neighbor, but they do not admit of degrees and distinctions; and therefore if they are in natural good they do good without distinction to everyone who excites their pity, and oftener to the evil than to the good, because in their knavery the evil know how to excite pity. From this example also it is plain that they who are in truth natural not spiritual, and they who are in truth spiritual natural, are agreed in this ultimate truth; but that nevertheless there is not conjunction therein, but only affinity, because the one regards the neighbor and charity toward him with a different idea and in a different sense from that of the other. [4] Let us take also this example. They who are in truth spiritual natural say, in general, that the poor and miserable shall inherit the heavenly kingdom. But this is to them an ultimate truth, for inwardly they hold that those are poor and miserable who are spiritually such, and that it is these who are meant in the Word as inheriting the kingdom of heaven. But those within the church who are in truth natural not spiritual say that none can inherit the heavenly kingdom except those who in the world have been reduced to poverty, who live in misery, and who are more afflicted than others; they also call riches, dignities, and worldly joys, so many distractions, or means of withdrawing man from heaven. From this example also it is plain what the ultimate truth is, and of what nature, in which they agree; yet that there is not conjunction, but affinity. [5] Let us take also this example. They who are in truth spiritual natural regard it as an ultimate truth, that those things which are called holy in the Word, were holy, as the ark with the mercy-seat, the lampstand, the incense, bread, altar, and so on, and also as the temple, and the garments of Aaron, which are called holy garments, especially the ephod with the breastplate containing the Urim and Thummim. And yet in regard to this ultimate truth they have the idea that these things were not holy in themselves, nor was any holiness infused into them, but that they were holy representatively, that is, they represented spiritual and celestial things of the Lord's kingdom, and in the supreme sense the Lord Himself. But they who are in truth natural not spiritual in like manner call these things holy, but holy in themselves by infusion. From this it is plain that the two are agreed, but that they do not conjoin themselves; for this truth is of a different form-because of a different idea-with the spiritual man from what it is with the merely natural man. [6] Let us take one other example. It is an ultimate truth to the spiritual man that all Divine truths can be confirmed from the literal sense of the Word, and also, with those who are enlightened, by rational or intellectual things. This ultimate and general truth is acknowledged by the natural man also; but he believes in simplicity that everything is true which can be confirmed from the Word, and especially that which he himself has confirmed from it. In this therefore they concur-that all Divine truth can he confirmed; but this general truth is viewed differently by the one from what it is by the other. The merely natural man believes to be Divine truth whatever he has confirmed in himself, or has heard confirmed by others, not knowing that falsity can be confirmed as well as truth, and that falsity when confirmed appears exactly like truth, and even more true than truth itself, because the fallacies of the senses chime in, and present it in the light of the world separate from the light of heaven. [7] From this it is plain what is the quality of ultimate spiritual truth in the sight of the natural man-that it is like a garment; and when this garment is withdrawn, the natural and the spiritual man do not at all agree, and consequently the spiritual man has no longer anything by which to defend himself against the natural man. This is what is signified by Joseph's fleeing and getting out when he had left his garment. For the merely natural man does not acknowledge interior things; and therefore when exterior things are taken away or withdrawn, the two are at once dissociated. Furthermore, the natural man calls all things false by which the spiritual man confirms ultimate truth; for he cannot see whether that which he confirms is really so, it being impossible from natural light to see the things which are of spiritual light. This is contrary to order; but it is according to order that the things which are in natural light should be seen from spiritual light. &5009. And fled, and got him out. That this signifies that thus truth spiritual natural had no truth by which to defend itself, is evident from the signification of "fleeing and getting out," after he had left his garment, as being that separation was effected, or that there was no longer anything in common; and consequently as a "garment" is ultimate truth, that it had no truth by which to defend itself (on which subject see what was shown just above, n. 5008e). &5010. And it came to pass when she saw. That this signifies perception concerning this matter, is evident from the signification of "seeing," as being perception (n. 2150, 3764, 4567, 4723). Concerning this matter, is concerning the separation effected by ultimate truth being no longer acknowledged, which is signified by his "leaving his garment in her hand, and fleeing out" (as is plain from what was said above, n. 5008, 5009). &5011. That she cried unto the men of her house. That this signifies falsities, is evident from the signification of a "cry," as being falsity (see n. 2240); hence "to cry" is predicated of falsity. The "men of her house" in the genuine sense are the truths of good, but in the opposite sense they are the falsities of evil. That the things which Potiphar's wife now tells to the men of the house, and afterward to her husband, are falsities, is evident from her very words. That natural truth, which is here the wife of Potiphar, after ultimate spiritual truth (which in its outmost appearance seems as if conjoined with it) has been torn away, cannot but speak falsities, or things contrary to the truth, may be seen above (n. 5008e). &5012. And spake unto them, saying. That this signifies exhortation, is evident from the signification of "saying" here, as being exhortation; for "saying" in the internal sense is perception (see n. 2862, 3395, 3509), and also communication (n. 3060, 4131); here therefore, because it is said that she "cried," and afterward that she "spake, saying," vehement communication is meant, that is, exhortation to hear. &5013. See, he hath brought us a Hebrew man. That this signifies a servant, is evident from the signification of a "Hebrew man" as being predicated of service (n. 1703), and as is also clear from what is said later, where Joseph is called a "Hebrew servant," and also simply a "servant:" "the Hebrew servant whom thou hast brought to us came to me" (verse 17); "according to these words did thy servant to me" (verse 19). That a "Hebrew man" here is a servant, is chiefly for the reason that those who are in truth and good natural not spiritual, who are here represented by Potiphar and his wife, regard spiritual truth and good, which is represented by Joseph, no otherwise than as a servant; for in both life and doctrine they are in inverted order, because with them the natural rules and the spiritual serves; when yet it is according to order that the spiritual should rule and the natural serve; for the spiritual is prior, interior, and higher, and nearer the Divine; while the natural is posterior, exterior, and lower, and more remote from the Divine. For this reason the spiritual in man and in the church is compared to heaven, and is also called heaven; and the natural is compared to earth, and is also called earth. Hence also it is that they who are spiritual, that is, in whom the spiritual has ruled, appear in the other life in the light of heaven with the head upward toward the Lord, and with the feet downward toward hell; whereas they who are natural, that is, they in whom the natural has ruled, appear in the light of heaven with the feet upward and the head downward, however differently they may appear in their own light, which is a fatuous light resulting from the evil affections and consequent phantasies in which they are (n. 1528, 3340, 4214, 4418, 4531, 4532). That natural men regard spiritual things as subservient, was also represented by the Egyptians regarding the Hebrews no otherwise than as servants; for by the Egyptians were represented those who are in natural knowledge and who therefore are natural, but by the Hebrews, those who are of the church and are therefore relatively spiritual. Moreover the Egyptians regarded the Hebrews as being so vile-as servants-that it was an abomination to them to eat with the Hebrews (Gen. 43:32); and the sacrifices offered by the Hebrews were also an abomination to them (Exod. 8:26). &5014. To mock us. That this signifies that it rose up, is evident from the series itself in the internal sense, and also from the signification of "mocking," when said with vehemence, as being to rise up. &5015. He came to me to lie with me. That this signifies that it, namely, truth spiritual natural, desired to conjoin itself, is evident from the signification of "coming," as here being to desire, for he who comes with a purpose, desires; and from the signification of "lying with," as being to conjoin itself (of which above, n. 4989, 5001, 5007). &5016. And I cried with a great voice. That this signifies that there was aversion, is evident from the signification of a "cry," as being false speaking (n. 5011); and therefore "to cry," in the present instance, involves such false speaking, namely, in that she "cried unto the men of the house" for help, that it was repugnant to her; and in that it is said that she "cried with a great voice," that she felt aversion for it. &5017. And it came to pass when he heard. That this signifies when it was perceived, is evident from the signification of "hearing," as being to obey, and also as being to perceive. That it means to obey may be seen above (n. 2542, 3869); that it means also to perceive is plain from the very function of the ear, and hence from the nature of the hearing. The function of the ear is to receive another's speech and convey it to the common sensory, in order that the sensory may perceive what the other person is thinking, so that "to hear" is to perceive. Thus it is the nature of the hearing to transfer what anyone is speaking from his own thought into the thought of another, and from the thought into his will, and from the will into act; hence "to hear" is to obey. These two offices are proper to the hearing. In the languages these are distinguished by "hearing" anyone, which is to perceive, and by "listening," or "hearkening" to anyone, which is to obey. That these two offices belong to hearing is because man cannot communicate the things of his thought, and also the things of his will, by any other way; nor can he otherwise persuade and by reasons induce others to do and to obey what he wills. From all this it is evident by what a circle communications are effected-from will into thought, and so into speech; and from speech through the ear into another's thought and will. Hence also it is that the spirits and angels who correspond to the ear or to the sense of hearing in the Grand Man, are not only perceptions, but also obediences. That they are obediences, may be seen above (n. 4652-4660); and because they are obediences, they are also perceptions, for the one involves the other. &5018. That I lifted up my voice and cried. That this signifies that there was great aversion, is evident from the signification of "crying with a great voice," as being aversion (see n. 5016); here therefore "lifting up the voice and crying" denotes great aversion. &5019. That he left his garment by me. That this signifies a witness that it made an approach, is evident from the signification of "leaving the garment," as being to take away ultimate truth (n. 5008); but here a witness, because the garment in her hand and which she showed (that is, the ultimate truth by which it proved that it desired to conjoin itself), was a witness that it made an approach. This meaning does indeed seem somewhat remote, but still it is that which is involved in what she said (see below, n. 5028). &5020. And fled, and got him out. That this signifies that nevertheless it separated itself, is evident from the signification of "fleeing and getting out," as being to separate itself (as above, n. 5009). These then are the falsities which Potiphar's wife spoke to the men of the house concerning Joseph-in the internal sense, which truth natural not spiritual spoke concerning truth spiritual natural, or which the natural man not spiritual spoke concerning the spiritual natural man (n. 4988, 4992, 5008). &5021. Verses 16-18. And she laid up his garment by her, until his lord came to his house. And she spoke unto him according to these words, saying, The Hebrew servant whom thou hast brought unto us came unto me to mock me; and it came to pass, as I lifted up my voice and cried, that he left his garment by me, and fled out. "And she laid up his garment by her," signifies that it retained ultimate truth; "until his lord came to his house," signifies that it might communicate with natural good; "and she spoke unto him according to these words," signifies false speaking; "saying, The Hebrew servant whom thou hast brought unto us, came unto me," signifies that servant; "to mock me," signifies that it rose up; "and it came to pass, as I lifted up my voice and cried," signifies when great aversion was perceived; "that he left his garment by me," signifies testification; "and fled out," signifies that then it separated itself. &5022. And she laid up his garment by her. That this signifies that it retained ultimate truth, is evident from the signification of "laying up by her," as being to retain; and from the signification of a "garment," as being ultimate truth (of which above, n. 5006, 5008), which truth being taken away, the spiritual man has no longer anything with which to defend himself against those who are merely natural (n. 5008e, 5009), and in this event injury is done to him; for whatever the spiritual man then speaks, merely natural men say that they do not perceive, and also that it is not so. And if what is internal or spiritual is but mentioned, they either ridicule it or call it mystical; wherefore all conjunction between them is then broken, and when this is broken, the spiritual man suffers hard things among the merely natural, which is represented by Joseph's being cast into prison, after the wife had testified by the garment in the presence of her husband. &5023. Until his lord came to his house. That this signifies that it might communicate with natural good, is evident from the signification of the "lord," as being good natural not spiritual (n. 4973, 4988). A "house" in the internal sense is the natural mind, for the natural mind, as also the rational mind, is like a house: the husband therein is good, the wife is truth, the daughters and sons are affections of good and truth, and also goods and truth derived from the former as parents; the maidservants and menservants are the pleasures and memory-knowledges which minister and confirm. Here therefore by "until his lord came to his house" is signified until natural good came to its dwelling place, where there is also truth conjoined with it; but here falsity persuading good that it is truth, for good natural not spiritual is easily persuaded that falsity is truth, and that truth is falsity. It is said "his lord," because the natural not spiritual considers the spiritual as a servant (n. 5013). [2] That the natural and the rational mind of man are called a "house," is evident from the following passages: When the unclean spirit is gone out from a man, he wandereth through dry places, seeking rest; and if he findeth it not, he saith, I will return unto my house whence I came out. And if on coming he findeth it swept and garnished, he then goeth away and taketh to him seven other spirits worse than himself; and they enter in and dwell there (Luke 11:24-26); the "house" here denotes the natural mind, which is called a "house that is empty and swept" when there are within it no goods and truths, which are the husband and wife; no affections of good and truth, which are the daughters and sons; nor such things as confirm, which are the maidservants and menservants. The man himself is the "house," because the rational and the natural mind make the man; and without these things, that is, without goods and truths and their affections and the ministry of these affections, he is not a man, but a brute. [3] The mind of man is also meant by a "house" in the same evangelist: Every kingdom divided against itself is laid waste, and house falleth upon house (Luke 11:17); And in Mark: If a kingdom be divided against itself, this Kingdom cannot stand. And if a house be divided against itself, this house cannot stand. No one can pillage the vessels of a strong man after entering into his house, unless he first bind the strong man; and then he pillages his house (Mark 3:24, 25, 27); by "kingdom" is signified truth (n. 1672, 2547, 4691), and by "house," good (n. 2233, 2234, 3720, 4982); "house" signifies good in an eminent sense. [4] In Luke: If the master of the house had known in what hour the thief would come, he would at least have watched, and would not have suffered his house to be broken through (Luke 12:39). Again: From henceforth there shall be five in one house [divided], three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother (Luke 12:52-53); where the subject treated of is the spiritual combats into which those who are of the church will come, after the internal or spiritual things of the Word have been opened. The "house" denotes man, or his mind; "father," "mother," "son," and "daughter" are goods and truths with their affections, and in the opposite sense evils and falsities with their affections, from which and with which there is combat. [5] The Lord's command to His disciples: Into whatsoever house ye enter, first say, Peace be to this house; and if a son of peace be there, your peace shall rest upon it; but if not, it shall return upon you; but remain in the same house; eat and drink what they have; pass not from house to house (Luke 10:5-7); represented that they should abide in good itself, that is, in the good of love to the Lord and of charity toward the neighbor, and not pass into any other. (That man or his mind is a "house" may be seen also above, n. 3538, 4973.) &5024. And she spoke unto him according to these words. That this signifies false speaking, is evident from what follows; for the things which she told her husband are falsities. &5025. Saying, The Hebrew servant whom thou hast brought unto us, came unto me. That this signifies that servant, is evident from what was said above (see n. 5013); here by that servant is meant spiritual truth and good, which here is "Joseph," and which appears to the natural not spiritual as a servant. For example, spiritual truth and good desire that a man should not take pleasure in dignities or in any preeminence over others, but in services rendered to his country, and to societies in general and in particular, and thus should take pleasure in the use of dignities. The merely natural man is wholly ignorant what this pleasure is, and denies its existence; and although he too can hypocritically say the same thing, he nevertheless makes pleasure from dignities for the sake of self the lord, and pleasure from dignities for the sake of societies, in general and particular, the servant; for he regards himself in everything he does, and societies after himself, favoring them only insofar as they favor him. [2] Let us take another example. If it is said that the use and the end make a thing spiritual or not spiritual-use and end for the common good, the church, and the kingdom of God, making it to be spiritual, but use and end for the sake of self and one's own prevailing over the former use and end, making it to be not spiritual-this indeed the natural man can acknowledge with the mouth, but not with the heart; with the mouth from an instructed understanding, not with the heart from an understanding destroyed by evil affections. From this latter he makes use and end for the sake of self a lord, and use and end for the sake of the common good, of the church, and of the kingdom of God, a servant; nay, he says in his heart, Who can ever be otherwise? [3] In a word, the natural man regards as utterly worthless and rejects whatever he regards as separate from himself, and he values and accepts whatever he regards as conjoined with himself-not knowing nor wishing to know that it is spiritual to regard everyone as conjoined with himself who is in good, whether he is unknown or known; and to regard everyone as separate from himself who is in evil, whether he is known or unknown; for he is then conjoined with those who are in heaven, and disjoined from those who are in hell. But because the natural man feels no pleasure from this (for he receives no spiritual influx), he therefore regards it as utterly vile and servile, and thus as of no account in comparison with the pleasure he feels that flows in through the senses of the body and through the evil affections of the love of self and of the world; yet this pleasure is dead because it is from hell, whereas the pleasure from spiritual influx is living because it is from the Lord through heaven. &5026. To mock me. That this signifies that it rose up, is evident from the signification of "mocking," as being to rise up (as above, n. 5014). &5027. And it came to pass, as I lifted up my voice and cried. That this signifies when great aversion was perceived, is evident from the signification of "lifting up the voice and crying," as being great aversion (as also above, n. 5018). &5028. That he left his garment by me. That this signifies testification, is evident from the signification of "leaving his garment by her," that is to say, as a witness that it made an approach (n. 5019). A "garment" in the internal sense signifies truth, and "leaving the garment," taking away ultimate truth (n. 5008). That it here signifies a witness or testification that it made an approach, is because ultimate truth, when it is left or taken away, is a witness to the natural man against the spiritual. That the natural man is as it were conjoined with the spiritual man by ultimate truth, but still is not conjoined, may be seen above (n. 5009); for when the spiritual man unfolds this truth, the dissimilarity becomes apparent. [2] The examples adduced above (n. 5008), may serve for illustration. The spiritual man as well as the natural says that aid should be given to the poor, to widows, and to orphans; but the spiritual man thinks that aid should not be given to the poor, to widows, and to orphans who are evil, and who call themselves needy and yet are rich, for in this way they would deceive by mere names; and so he concludes that by the "poor," the "widows," and the "orphans" in the Word, are meant those who are spiritually so. But the natural man thinks that aid should be given to the poor, widows, and orphans who are so called, and that these and no others are meant in the Word; neither does he care whether they are evil or good, not knowing nor wishing to know what it is to be so spiritually. It is plain from this that the ultimate truth, that aid should be given to the poor, widows, and orphans, appears similar to both; but when unfolded, it is dissimilar; and when it becomes dissimilar and causes disjunction, it serves the natural man as a witness or testification that the spiritual man had made an approach; hence he speaks what is false against the spiritual man, who no longer has anything by which to defend himself. So it is clear whence and in what respect a "garment" signifies also a witness or testification. [3] Let us take also this example. The spiritual man as well as the natural man says that aid should be given to the neighbor, and he also says that everyone is the neighbor; but he thinks that one person is the neighbor in a different respect and degree than another, and that to give aid to an evil person because he calls himself neighbor, is to do harm to the neighbor. The natural man conjoins himself with the spiritual in the ultimate truth that aid should be given to the neighbor, and also in this, that every man is the neighbor; but he thinks that he who favors him is the neighbor, not caring whether he is good or evil. From this too it is plain that in this ultimate truth they are apparently conjoined, but that nevertheless there is no conjunction; and that as soon as the matter is explained, there is disjunction. And then this ultimate truth serves the natural man as a witness against the spiritual man for as it were mocking at him. So in all other cases. &5029. And fled out. That this signifies that then it separated itself, is evident from the signification of "fleeing out," as being to separate itself (as above n. 5020); and consequently that it had no truth whereby to defend itself (as in n. 5009). &5030. Verses 19, 20. And it came to pass when his lord heard the words of his wife, which she spoke unto him, saying, According to these words did thy servant to me; that his anger was kindled. And Joseph's lord took him, and put him into the prison house, the place where the king's bound ones were bound; and he was there in the prison house. "And it came to pass," signifies a new state; "when his lord heard the words of his wife, which she spoke unto him," signifies communication of falsity which appeared as truth; "saying, According to these words did thy servant to me," signifies confirmation; "that his anger was kindled," signifies aversion to spiritual truth. "And Joseph's lord took him," signifies temptation from the natural; "and put him into the prison house," signifies as to false-speaking against good; "the place where the king's bound ones were bound," signifies the state in which those are who are in falsities; "and he was there in the prison house," signifies the duration of the temptation. &5031. And it came to pass. That this signifies a new state, is evident from the signification of "it came to pass," or "it was," as involving something new, or a new state (see n. 4979, 4987, 4999), here the state of spiritual natural good, which state is represented by Joseph, after the ultimate of truth had been taken away from him, and thus after there was no longer any conjunction with truth and good natural not spiritual. &5032. When his lord heard the words of his wife, which she spoke unto him. That this signifies communication of falsity which appeared as truth, is evident from the signification of "hearing words," as being communication, for "hearing" is perceiving (n. 5017), thus to be communicated; and from the signification of "wife," as being truth natural not spiritual, of which above, but in the present instance falsity. The false speaking itself is signified by the words which she spoke to him (as above, n. 5024). The communication of falsity is with good natural not spiritual, which is here signified by his "lord" (as above, n. 5023). That the falsity appeared to him as truth, is evident from what follows. [2] The subject treated of here is that good natural not spiritual is easily persuaded, insomuch that falsity appears to it altogether as truth. What good natural not spiritual is, and what its quality, or who and of what quality are those who are in this good, may be seen above (n. 4988, 4992, 5008, 5013, 5028), namely, that they are such as are gentle and well disposed from what is hereditary and hence adventitious, thus such as do what is good from nature, but not from religion. It is one thing to do good from nature, and quite another to do it from religion. These two things cannot be distinguished by man in the world, for man is not acquainted with the interiors, but in the other life they are plainly discerned; for in that life the interiors lie open, the thoughts, intentions, and ends manifesting themselves and being open to view as in clear day. [3] In consequence of this it has been given me to know the quality of those who are in good not spiritual, and that of those who are in spiritual good. They who are in good natural not spiritual suffer themselves to be persuaded by everyone, and easily by the evil; for evil spirits and genii are in their life, or the delight of their life, when they can enter into the evil affections of anyone; and when they have entered into them, they entice him to every kind of evil, for they then persuade him that falsity is truth. This they do easily with those who are in good natural not spiritual, but cannot do so with those who are in spiritual good, for these know from within what is evil and false. The reason is that when those in spiritual good lived in the world they received precepts from doctrine, and with these they imbued the internal man, the result being that heaven can operate into it; whereas when they who are in good natural not spiritual lived in the world, they did not receive any precepts from doctrine with which they imbued the internal man, and therefore with them there is no plane into which heaven can operate; but whatever flows in with them out of heaven, flows through, and when it comes into the natural man, it is not received, because the evil or diabolical crew instantly take it away, either by suffocating, by reflecting, or by perverting it. [4] Therefore those who are in natural good only, in the other life suffer hard things, and sometimes complain much that they are among the infernals, when yet, as they believe, they had done what is good equally as well as others. But they were told that they had done what is good no otherwise than as gentle animals devoid of reason, and had not been solicitous about any good or truth of the church; and that as for this reason they have not in the internal man any receptacle for good and truth, therefore they cannot be defended by the angels; and also that they had done many evils under an appearance of good. &5033. Saying, According to these words did thy servant to me. That this signifies confirmation, is evident from the belief in which he was that his wife had spoken the truth, and from its being thus confirmed to him; for the wife who persuaded him is truth natural not spiritual, but here falsity. That good natural not spiritual suffers itself to be easily persuaded by falsity, may be seen just above (n. 5032). It is well known that falsities can be confirmed so as to appear altogether as truths. This is plain from every heresy, and all its particulars, which, though they are falsities, yet by confirmations appear as truths to those who are in the heresy. It is plain too from those who have no religion, who confirm themselves so thoroughly against the things of the church, that they see as a truth the notion that the church is only for the sake of the common people, to keep them in some restraint; also that nature is all in all, and the Divine so remote as to be scarcely anything, and that man dies like a beast. Regarding these and the like opinions, they who are in good natural not spiritual suffer themselves to be more easily persuaded and confirmed than others, since they have as it were no mirror within, but only outside of them, before which falsities appear as realities. &5034. That his anger was kindled. That this signifies aversion to spiritual truth, is evident from the signification of "anger," as being a receding from the good of charity (n. 357), thus aversion, and here aversion to spiritual truth, because this is the subject treated of. That "anger" denotes aversion, is because so long as a man is in anger against anyone, he averts his mind from him; for anger exists or is excited when anyone or anything is contrary to one's love, by which there is conjunction with anyone or anything. When this conjunction is broken, the man becomes angry or wrathful, as if something were lost from the delight of his life, and consequently from his life. This sadness is turned into grief, and the grief into anger. &5035. And Joseph's lord took him. That this signifies temptation from the natural, is evident from what now follows, where it is told of Joseph that he was put into the prison house, by which is described in the internal sense the temptation of spiritual good in the natural; and because the words, "Joseph's lord took him" involve this, they also signify it. Temptations are of two kinds-as to truths, and as to goods. Temptations as to truths are effected by spirits, but temptations as to good are effected by genii. Spirits and genii in the other life are distinguished by the fact that spirits act into the intellectual part of the mind, consequently into those things which are of faith; while genii act into the will part, consequently into those things which are of love. Spirits present themselves to view, and also manifest themselves by speech; but genii make themselves invisible, and do not manifest themselves except by an influx into the desires and cupidities. In the other life the two are kept separate, evil or infernal spirits appearing in front and on both sides under the earth of the lower regions, while evil or infernal genii appear under the hinder part and behind the back deep down under the earth there. As already said, temptations as to truths are effected by evil spirits, and temptations as to goods by evil genii. In the following pages those temptations are treated of which are effected by evil spirits, and thus which are effected as to false-speaking against good. These temptations are milder than those which are effected by evil genii, and they also occur first. &5036. And put him into the prison house. That this signifies as to false-speaking against good, is evident from the signification of being "put into the prison house, and kept bound there," as being to be let into temptations as to false-speaking against good, of which in what follows; but something must first be said in regard to temptations. Scarcely anyone in the Christian world at this day knows whence temptations come. He who undergoes them has no other belief than that they are torments arising from the evils which are within man, and which at first make him uneasy, then anxious, and finally torment him; but he is altogether ignorant that they are effected by the evil spirits who are with him. The reason why he is ignorant of this, is that he does not believe that he is in company with spirits while he lives in the world, and scarcely believes that there is any spirit with him; when yet as to his interiors man is continually in the society of spirits and angels. [2] As regards temptations, they take place when the man is in the act of regeneration; for no one can be regenerated unless he undergoes temptations, and they then arise from evil spirits who are about him. For the man is then let into the state of evil in which he is, that is, in which is that very [life] which is his own; and when he comes into this state, evil or infernal spirits encompass him, and when they perceive that he is inwardly protected by angels, the evil spirits excite the falsities which he has thought, and the evils which he has done, but the angels defend him from within. It is this combat which is perceived in the man as temptation, but so obscurely that he scarcely knows otherwise than that it is merely an anxiety; for man-especially if he believes nothing about influx-is in a state that is wholly obscure, and he perceives scarcely a thousandth part of the things about which the evil spirits and angels are contending. And yet the battle is then being fought for the man and his eternal salvation, and it is fought from the man himself; for they fight from those things which are in man, and concerning them. That this is the case has been given me to know with the utmost certainty. I have heard the combat, I have perceived the influx, I have seen the spirits and angels, and at the time and afterward have conversed with them on the subject. [3] As before said, temptations take place chiefly at the time when the man is becoming spiritual; for he then apprehends spiritually the truths of doctrine. The man is often unaware of this, but still the angels with him see in his natural things the spiritual; for his interiors are then open toward heaven. For this reason also the man who has been regenerated is among angels after his life in the world, and there both sees and perceives the spiritual things which before appeared to him as natural. When therefore a man has come into such a state, then in temptation, when assaulted by evil spirits, he can be defended by angels, who then have a plane into which they can operate; for they flow into what is spiritual with him, and through this into what is natural. [4] But when ultimate truth has been withdrawn, and therefore the man has nothing by which to defend himself against those who are natural (see n. 5006, 5008, 5009, 5022, 5028), he then comes into temptations, and by evil spirits-who are all merely natural-he is accused especially of speaking falsely against good; as for example of having thought and said that the neighbor ought to be benefited, and having also approved this in act, and yet now meaning by the neighbor only those who are in good and truth, and not those who are in evil and falsity and cannot be amended; and consequently, because he is no longer willing to benefit the evil, or if he will benefit them, he desires them to be punished for the sake of their amendment, and for the purpose of averting evil from his neighbor, they charge him with thinking and speaking what is false, and with not thinking as he speaks. [5] Take another example. Because when a man becomes spiritual, he no longer believes it holy and for pious use to give to monasteries, or even to churches which abound in wealth; and because before he became spiritual he had thought that such giving was holy and pious, they charge him with falsehood, and stir up all his thoughts which he had before cherished as to its being holy and pious, and also the works which he had done from such thought. And so they do in numberless other cases, but let these few examples serve by way of illustration. These spirits enter principally into the affections which the man had before, and excite them, and also the false and evil things which he had thought and done; and thus they bring him into anxiety, and often into doubt even to despair. [6] Such then is the source of spiritual anxieties, and of the torments which are called torments of conscience. By influx and communication these things appear to the man as if they were in himself. One who knows and believes this may be compared to a man who sees himself in a mirror, and knows that it is not himself that appears in it, or on the other side of it, but only his image; whereas one who does not know and believe this, may be compared to a person who sees himself in a mirror, and supposes it is himself that appears there, and not his image. &5037. That "to be put into the prison house, and to be kept bound there," denotes to be let into temptations as to false-speaking against good, is because all that region next under the sole of the foot and around about, is called a "prison house," where those are kept who are in vastation, that is, those who have been in principles of falsity and in a life of evil from falsity, and yet in good as to intentions. Such cannot be received into heaven until they have put off the principles of falsity, and also the delight of life thence derived. They who are there are let into temptations; for principles of falsity and the derivative delights of life cannot be cast out except by means of temptations. The place where they are, or rather the state in which they are, is signified in general by a "prison house," and the places themselves by "pits." In regard to vastations in the other life, see what has been said above (n. 698, 699, 1106-1113, 2699, 2701, 2704). They who are in vastations are called the "bound"-not that they are in any bond or chain, but that they are not in freedom as to their former thoughts and the derivative affections. [2] That such are they who are meant in the Word by the "bound," and by those who are "in prison," is plain from other passages in the Word, as in Isaiah: I will give Thee for a covenant of the people, for a light of the Gentiles, to open the blind eyes, to bring out the bound from the prison, and them that sit in darkness out of the house of confinement (Isa. 42:6-7); speaking of the Lord, and of His coming. Here "to open the blind eyes, and to bring out the bound from the prison, and them that sit in darkness out of the house of confinement," denotes those who are in ignorance of good and truth, and yet are in the desire of knowing and being imbued with them; but in the original language "prison" is here expressed by a different word. [3] Again: All the youths are hid in prison houses; they are made for a prey, and none rescueth, and none saith, Bring forth (Isa. 42:22); "youths" in the internal sense are the truths of faith, which are said "to be hid in prison houses," and "to be made for a prey," when they are no longer acknowledged. Again: It shall be in that day that Jehovah shall visit upon the army of the height in the height, and upon the kings of the ground upon the ground. And they shall be gathered, the bound over the pit, and they shall be shut over the place of confinement; after a multitude of days they shall be visited (Isa. 24:21-22); "the bound over the pit" denotes those who are in vastations or those who are in temptations. [4] Again: What will ye do in the day of visitation, and of laying waste? It cometh from afar; to whom will ye flee for help? He who hath not bowed down himself; they shall fall under the bound, and under the slain (Isa. 10:3-4); "under the bound" denotes the hell which is under the places of vastation; and "the slain" denotes those who have extinguished in themselves the truths of faith by principles of falsity, in a less degree than "the pierced," of whom see above (n. 4503). [5] In Zechariah: He shall speak peace to the nations; and His dominion shall be from sea even to sea, and from the river even to the ends of the earth. As for Thee also, by the blood of Thy covenant I will send forth the bound ones out of the pit wherein is no water. Return ye to the stronghold, ye bound ones of hope (Zech. 9:10-12); "sending forth the bound out of the pit" denotes those who are in vastation and those who are in temptation. That the places where they are who are in vastation are called "pits" may be seen above (n. 4728, 4744). In David: Jehovah heareth the needy, and despiseth not His bound ones (Ps. 69:33). Again: Let the sighing of the bound one come before Thee (Ps. 79:11). Again: From the heavens did Jehovah look back to the earth, to hear the sighing of the bound one, to open to the sons of death (Ps. 102:19-20); where "the bound ones" denote those who are in vastation, and those who are in temptations. In Isaiah: In the time of what is well pleasing have I answered Thee, and in the day of salvation have I heard Thee; and I have also guarded Thee, and I gave Thee for a covenant of the people, to restore the land, to share the wasted heritages, to say to them that are bound, Go forth; and to them that are in darkness, Unveil yourselves. They shall feed upon the ways, and in all the heights there is good pasture; and they shall not hunger nor thirst (Isa. 49:8-10). [6] Again: The spirit of the Lord Jehovih is upon me, Jehovah hath anointed me, He hath sent me to preach good tidings to the poor, and to bind up the broken-hearted; to proclaim liberty to the captives, and to the bound, to the holden in eyes, to proclaim the year of what is well pleasing to Jehovah (Isa. 61:1-2). In David: Jehovah, who executeth judgment for the oppressed; who giveth food to the hungry; Jehovah who looseth the prisoners; Jehovah who openeth the blind; Jehovah who raiseth up the bowed down; Jehovah who loveth the just; Jehovah who guardeth the strangers; He upholdeth the fatherless and the widow (Ps. 146:7-9); "the bound" denote those who are in vastation and in temptations on account of falsities. From these passages it is also plain who are meant in Matthew by the "bound," or "those who are in prison," and likewise by the "hungry," the "thirsty," and "strangers": Then shall the King say to those who are on His right hand, I was hungry and ye gave Me to eat, I was thirsty and ye gave Me drink, I was a stranger and ye gathered Me, naked and ye clothed Me, I was sick and ye visited Me, I was in prison and ye came unto Me (Matt. 25:34-36); regarding whom see the preface to this chapter (n. 4954-4958). &5038. The place where the king's bound ones were bound. That this signifies the state in which those are who are in falsities, is evident from the signification of "place," as being state (n. 2625, 2837, 3356, 3387, 4321, 4882); and from the signification of the "king's bound ones," as being those who are in falsities, and because they are in falsities they are in vastation, and who are being regenerated in the world in temptation; for temptation is the vastation of what is false, and at the same time the confirmation of what is true. They are called the "king's bound ones," because a "king" in the internal sense is truth (n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4789, 4966), and his "bound ones" are therefore those who are in falsity. Moreover the places where the king's bound ones were kept, were called "pits;" wherefore Joseph says, "I was taken away out of the land of the Hebrews; and here also have I done nothing that they should put me into the pit" (Gen. 40:15). That a "pit" denotes a place of vastation may be seen above (n. 4728, 4744). &5039. And he was there in the prison house. That this signifies the duration of the temptation, is evident from the signification of a "prison house," as being vastation, and also temptation (of which just above, n. 5036, 5037); and from the signification of "being in it," as being to stay there, thus duration. &5040. Verses 21-23. And Jehovah was with Joseph, and inclined mercy unto him, and gave him grace in the eyes of the prince of the prison house. And the prince of the prison house gave into Joseph's hand all the bound ones that were in the prison house; and whatsoever they did there, he was the doer. The prince of the prison house saw naught of anything that was in his hand, because Jehovah was with him; and that which he did, Jehovah made it to prosper. "And Jehovah was with Joseph," signifies that the Divine was in Him; "and inclined mercy unto him," signifies the Divine love in everything; "and gave him grace in the eyes of the prince of the prison house," signifies relief in consequence; "and the prince of the prison house," signifies truth governing in a state of temptations; "gave into Joseph's hand all the bound ones that were in the prison house," signifies from Himself over all falsities; "and whatsoever they did there, he was the doer," signifies absolute power; "the prince of the prison house saw naught of anything that was in his hand," signifies that He Himself governed truth; "because Jehovah was with him," signifies from the Divine which was in Him; "and that which he did, Jehovah made it to prosper," signifies that the Divine providence was from Himself. &5041. And Jehovah was with Joseph. That this signifies that the Divine was in Him, that is, in the Lord (who in the supreme sense is represented by Joseph), here the Divine in temptations, which are here treated of, is evident; for the Divine Itself is Jehovah; and that He was in the Lord, or within Him, is signified by "Jehovah was with Joseph." As in the sense of the letter Joseph is treated of, it is said with him; but in the internal sense, where the Lord is treated of, it is in Him. That the Divine was in Him, may be seen by everyone within the church from the fact that He was conceived of Jehovah, for which reason He so frequently calls Him His "Father." The very being of a man, and hence the inmost of his life, is from the father; the clothings or exteriors are from the mother; therefore the Lord's being, and hence the inmost of His life, was Divine, because it was Jehovah Himself; and the clothings or exteriors made the human which He took from the mother by birth. This human was such that it could be tempted, for it was polluted with hereditary evil from the mother; but because the inmost was Divine, He was able by His own power to cast out that evil heredity from the mother; which was done successively by means of temptations, and finally by the last, that of the cross, when He fully glorified His Human, that is, made it Divine. From this it may be seen what is meant by the statement that the Divine was in Him. &5042. And inclined mercy unto him. That this signifies the Divine love in everything, is evident from the signification of "mercy," as being in the supreme sense the Divine love (see n. 1735, 3063, 3073, 3120, 3875). The Divine being itself, understood in the supreme sense, is love utterly incomprehensible to man; and from this love through truth all things come forth and subsist, both those which have life and those which have not. This Divine love from the very being through the inmost of life in the Lord, flowed into everything He did from the human taken from the mother, and directed all to ends, and these ends to the ultimate end that mankind might be saved. And because the Lord, from the Divine Itself in Him, saw the nature of His human, that it was hereditarily in evil, therefore it is said that "Jehovah inclined mercy unto him;" and by this in the supreme sense is meant the Divine love in everything. For the Divine mercy is nothing else than the Divine love toward those who are immersed in miseries (n. 1049, 3063, 3875), that is, toward those who are in temptations; for these are in miseries, and are chiefly meant in the Word by the "miserable." &5043. And gave him grace in the eyes of the prince of the prison house. That this signifies relief in consequence, is evident from the signification of "giving grace," as being relief, for "to give grace" in temptations is to comfort and relieve with hope; and from the signification of a "prince," as being primary truth (of which in the following paragraph); and from the signification of a "prison house," as being the vastation of falsity, and consequently temptation (of which above, n. 5038, 5039). &5044. And the prince of the prison house. That this signifies truth governing in a state of temptations, is evident from the signification of a "prince," as being primary truth, thus the governing truth, of which presently; and from the signification of a "prison house" as being the vastation of falsity, and consequently temptation (of which above, n. 5038, 5039, 5043). What is meant by truth governing in a state of temptations must first be told. With all who are in temptations there flows in truth from the Lord, which rules and governs the thoughts and raises up the sufferers whenever they fall into doubts and even into despair. This governing truth is that truth and such truth as they have learned from the Word or from doctrine, and have confirmed in themselves. Other truths are indeed at such times also called to mind, but they do not govern the interiors. Sometimes the truth which governs is not presented visibly before the understanding, but lies hid in obscurity, yet it still governs; for the Divine of the Lord flows into it, and thus keeps the interiors of the mind in it, and therefore when it comes into light, the person who is in temptation receives consolation and is relieved. [2] It is not this truth itself, but the affection of it, by which the Lord governs those who are in temptations; for the Divine flows only into those things which are of the affection. The truth which is implanted and rooted in a man's interiors is implanted and rooted by affection, and not at all without affection; and the truth which has been implanted and rooted by affection, clings there, and is recalled by affection; and when this truth is so recalled, it presents the affection that is conjoined with it, which is the man's reciprocal affection. As such is the case with the man who is in temptations, therefore no one is admitted into any spiritual temptation until he reaches adult age, and has thus become imbued with some truth by which he can be governed; otherwise he sinks under the temptation, and then his latter state is worse than the first. From these things it may be seen what is meant by truth governing in a state of temptations, which is signified by the "prince of the prison house." [3] That a "prince" denotes primary truth, is because a "king" in the internal sense signifies truth itself (see n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4789, 4966); hence "princes," because they are the sons of a king, signify the primary things of that truth. That "princes" have this signification may be seen above in n. 1482 and 2089, but as this was not there proved from many other passages in the Word, some may be cited here. In Isaiah: Unto us a Child is born, unto us a Son is given; and the principality shall be upon His shoulder-the Prince of peace. Of the multiplying of His principality and peace there shall be no end (Isa. 9:6-7); which is said of the Lord. The "principality upon the shoulder" is all Divine truth in the heavens from Him; for the heavens are distinguished into principalities according to truths from good, whence also the angels are called "principalities." Peace is a state of blessedness in the heavens, affecting with good and truth from the inmosts (n. 3780); hence the Lord is called the "Prince of peace," and it is said that "of the multiplying of His principality and peace there shall be no end." [4] Again in the same prophet: The princes of Zoan are foolish, the wise, the counselors of Pharaoh. How say ye unto Pharaoh, I am the son of the wise, the son of the kings of antiquity? The princes of Zoan are become fools, the princes of Noph are deceived; and they have seduced Egypt, the corner stone of the tribes (Isa. 19:11, 13); treating of Egypt, by which is signified the memory-knowledge of the church (n. 4749), thus natural truth, which is the ultimate of order; wherefore also Egypt is here called the "corner stone of the tribes," for the "tribes" are all things of truth in one complex (n. 3858, 3862, 3926, 3939, 4060). But in this passage "Egypt" is the memory-knowledge which perverts the truths of the church, thus truths in the ultimate of order falsified, which are the "princes of Zoan" and the "princes of Noph." He calls himself the "son of the kings of antiquity," because the memory-knowledges in Egypt were from the truths of the Ancient Church. The truths themselves are signified by "kings," as was shown above, and the truths of the Ancient Church are signified by the "kings of antiquity." [5] Again: Asshur thinketh not right, and his heart doth not meditate right; for his heart is to destroy, and to cut off nations not a few. For he saith, Are not my princes kings? (Isa. 10:7-8); "Asshur" denotes reasoning about Divine truths, from which come falsities, thus perverse reasoning (n. 1186). The truths thus falsified, or falsities, which are produced by reasoning and which appear as the veriest truths, are signified by his saying, "Are not my princes kings?" That "Asshur" is reasoning, and that his "princes who are kings" are primary falsities which are believed to be the veriest truths, cannot be seen and thence believed so long as the mind is kept in the historic sense of the letter, and still less if it is in the negative as to there being anything more holy and more universal in the Divine Word than what appears in the letter; and yet in the internal sense by "Asshur" nothing else than reason and reasoning is understood in the Word, and by "kings" truths themselves, and by "princes" the primary things of truth. Nothing is known in heaven of Asshur, and the angels also reject from themselves the idea of a king and a prince; and when they perceive it in man, they transfer it to the Lord, and perceive that which proceeds from the Lord and is the Lord's in heaven, namely, the Divine truth from His Divine good. [6] Again: Asshur shall fall with the sword, not of a man; and the sword, not of a man, shall devour him; his rock shall also pass away by reason of dread, but his princes shall be dismayed by the ensign (Isa. 31:8-9); also said of Egypt, which is the memory-knowledge of the church perverted. Reasoning from memory-knowledges about Divine truths, from which come perversion and falsification, is "Asshur," these truths perverted and falsified are the "princes," the "sword with which Asshur shall fall" is falsity battling with and vastating truth (n. 2799, 4499). Again: The strength of Pharaoh shall become to you for a shame, and the trust in the shadow of Egypt for a reproach, when his princes shall be in Zoan (Isa. 30:3-4); the "princes in Zoan" denote truths falsified, thus falsities, as above. [7] Again: The pelican and the bittern shall possess it; and the owl and the raven shall dwell therein; he shall stretch over it the line of emptiness, and the plummet of a waste. The nobles thereof are not there, they shall call a kingdom, and all her princes shall be nothing (Isa. 34:11-12); the "pelican," the "bittern," the "owl," and the "raven," denote the different kinds of falsity which come into existence when the Divine truths that are in the Word become of no account. The desolation and vastation of truth are signified by the "line of emptiness, and the plummet of a waste;" and the falsities, which to them are primary truths, are signified by "princes." Again: I will render profane the princes of holiness, and I will give Jacob for a curse, and Israel for reproaches (Isa. 43:28); "to profane the princes of holiness" denotes to profane holy truths; the extirpation of the truth of the external and the internal church is signified by "giving Jacob for a curse, and Israel for reproaches"; that "Jacob" is the external church, and "Israel" the internal, may be seen above (n. 4286). [8] In Jeremiah: There shall enter in by the gates of this city kings and princes sitting upon the throne of David, riding in chariot and on horses, they and their princes (Jer. 17:25); one who here understands the Word in the historic sense, cannot be aware that the words store within them anything more deep and holy than that kings and princes would enter in by the gates of the city in chariots and on horses, and he gathers from it that the duration of the kingdom is referred to; but he who knows what a "city," "kings," "princes," the "throne of David," and "riding in chariot and on horses" signify in the internal sense, sees there things more deep and holy; for the "city" or Jerusalem signifies the spiritual kingdom of the Lord (n. 2117, 3654); "kings" signify Divine truths (as shown above); "princes," the primary things of truth; the "throne of David," the heaven of the Lord (n. 1888); "riding in chariot and on horses," the spiritual understanding of the church (n. 2760, 2761, 3217). [9] Again: O sword against the Chaldeans, and against the inhabitants of Babylon, and against her princes and against her wise men. O sword against the liars. O sword against her horses and against her chariots (Jer. 50:35-37); a "sword" denotes truth fighting against falsity, and falsity fighting against truth and vastating it (n. 2799, 4499); the "Chaldeans" denote those who profane truths; and the "inhabitants of Babylon," those who profane good (n. 1182, 1283, 1295, 1304, 1307, 1308, 1321, 1322, 1326, 1327e); "princes" denote the falsities which to such are primary truths; "horses," the intellectual of the church, and "chariots," its doctrine, the vastation of which is signified by a "sword against the horses and against the chariots." [10] Again: How doth the Lord in His anger cloud over the daughter of Zion! The Lord hath swallowed up, He hath not spared, all the habitations of Jacob; He hath destroyed in His wrath the stronghold of the daughter of Judah; He hath cast them forth to the earth; He hath profaned the kingdom and the princes thereof; the gates have sunk into the earth, and He hath broken the bars in pieces; the king and the princes are among the nations (Lam. 2:1-2, 9); the "daughter of Zion and of Judah" denotes the celestial church, here this church destroyed; the "kingdom," the truths of doctrine therein (n. 2547, 4691); the "king," the truth itself, and the "princes," its primaries. [11] Again: Our skins have been blackened like an oven, because of the storms of famine. They ravished the women in Zion, the virgins in the cities of Judah, the princes were hanged up by their hand (Lam. 5:10-12); "the princes being hanged up by their hand" denotes that truths are profaned, for hanging represented the damnation of profanation; and because of this representation, it was also commanded when the people committed whoredom after Baalpeor and worshiped their gods, that the princes should be hanged up before the sun (Num. 25:1-4); for to commit whoredom after Baalpeor, and to worship their gods, was to profane worship. In Ezekiel: The king shall mourn, and the prince shall be clothed with astonishment, and the hands of the people of the land shall be terrified; I will deal with them after their way (Ezek. 7:27); where the "king" in like manner denotes truth in general, and the "prince," its primaries. [12] Again: The prince that is in the midst of them shall be borne upon the shoulder in the dark, and shall go forth; they shall dig through the wall to bring out through it; he will veil over his faces that he see not the earth at his eye (Ezek. 12:12); that a "prince" here does not mean a prince, but the truth of the church, is very manifest; and when it is said of this that it shall be "borne on the shoulder in the dark," it means that with all their might it should be conveyed down among falsities, for "darkness" is falsities; "to veil over the faces" denotes that truth should not be seen at all; his "not seeing the earth at his eye," means that nothing of the church would be seen. (That the "earth" is the church may be seen above, n. 662, 1066, 1068, 1262, 1413, 1607, 1733, 1850, 2117, 2118e, 2928, 3355, 4447, 4535.) In Hosea: The sons of Israel shall sit many days, there is no king, and no prince, and no sacrifice, and no pillar, and no ephod, and no teraphim (Hos. 3:4). [13] And in David: The king's daughter is all glorious within; and of inweavings of gold is her garment, in needlework shall she be brought to the king; instead of thy fathers shall be thy sons, thou shalt set them for princes in the whole earth (Ps. 45:13-16); the "king's daughter" is the Lord's spiritual kingdom, which is called His spiritual kingdom from the Lord's Divine truth, here described by her garment of inweavings of gold and of needlework; "sons" are the truths of that kingdom which are from the Lord's Divine, which must be "princes," that is, primary truths. The "prince" who together with his possessions in the New Jerusalem and in the new earth is described in Ezekiel (44:3; 45:7, 8, 17; 46:8, 10, 12, 16, 18; 48:21) signifies in general the truth which is from the Lord's Divine; for by the "New Jerusalem," the "new temple," and the "new earth" there, is meant the Lord's kingdom in heaven and on earth, which is there described by representatives such as are found in other parts of the Word. &5045. Gave into Joseph's hand all the bound ones that were in the prison house. That this signifies from Himself over all falsities, namely, truth governing in a state of temptations, is evident from the signification of "giving into Joseph's hand," as being into his power, the "hand" being power (see n. 5008); thus meaning that it was from Himself, for what is effected from His power is effected from Himself-by "Joseph" being meant in the internal sense the Lord, as often shown above; and from the signification of the "bound ones in the prison house," as being falsities (as shown above, n. 5037, 5038). Thus by "the prince of the prison gave into Joseph's hand all the bound ones that were in the prison house," is signified truth governing in a state of temptations from Himself over all falsities; that is, that the truth by which He governed falsities in a state of temptations was from Himself. Here, and in what follows to the end of this chapter, in the internal sense the subject treated of is the Lord, how He from His own power governed in a state of temptations, that is, overcame the hells, which were in evils and falsities and were continually pouring them into mankind. That the Lord by His own power overcame and subdued the hells, and thus glorified or made Divine the Human in Himself, may be seen above (n. 1616, 1749, 1755, 1813, 1904, 1914, 1921, 1935, 2025, 2026, 2083, 2159, 2574, 2786, 2795, 3036, 3381, 3382, 4075, 4286, 5005). This is evident from many passages in the Word, as from this in John: I lay down My soul, that I may take it again. No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again (John 10:17-18). That the passion of the cross was the last of the temptations, and that by it the Lord fully glorified the Human in Himself, that is, made it Divine, is also plain from many passages in the Word, as in John 13:31, 32; 17:1, 5; Luke 24:26. &5046. And whatsoever they did there, he was the doer. That this signifies absolute power, may be seen without explication, for the words involve that all things were from Himself, thus that He had the absolute power of doing and of leaving undone. &5047. The prince of the prison house saw naught of anything that was in his hand. That this signifies that He Himself governed truth, is evident from the signification of the "prince of the prison house," as being truth governing in a state of temptations (of which above, n. 5044); and from the signification of "not seeing anything that was in his hand," as being that it is from Himself, thus from absolute power (as also above, n. 5045, 5046). &5048. Because Jehovah was with him. That this signifies from the Divine which was in Him, is evident from what was said above (n. 5041). &5049. And that which he did, Jehovah made it to prosper. That this signifies that the Divine providence was from Himself, is evident from the signification of "making to prosper," as being providence (see n. 4972, 4975); that it is Divine is meant by "Jehovah," and that it was from Himself, by "that which he did." That "making to prosper," in the supreme sense, is providence, is because everything prosperous which appears in the ultimates of nature is in its origin from the Divine providence of the Lord. That this is so, and also that everything which is said to be of fortune is therefrom, will of the Lord's Divine mercy be shown elsewhere from experiences in the spiritual world. &5050. Continuation concerning the correspondence with the Grand Man, here concerning the correspondence therewith of the loins and of the members of generation. At the end of the preceding chapter (n. 4931-4953), it was shown from experience who in the Grand Man or heaven belong to the province of the hands, of the arms, and of the feet; and it will now be shown what are the societies in heaven or the Grand Man to which the loins correspond, and also the members adhering to the loins, which are called the members of generation. In general, be it known that the loins and the members adhering to them correspond to genuine conjugial love, and consequently to the societies in which are those who are in this love. They who are in these societies are more celestial than others, and more than others live in the delight of peace. &5051. In a quiet dream I saw some trees planted in a wooden receptacle, one of which was tall, another lower, and two were small. The lower tree delighted me very greatly, and all the while a very pleasant rest, such as I cannot express, affected my mind. On awaking from sleep I conversed with those who induced the dream. They were angelic spirits (see n. 1977, 1979), and they told me what was signified by what I had seen-that it was conjugial love, the tall tree signifying the husband, the lower tree the wife, and the two small ones the children. They told me further that the very pleasant rest which affected my mind indicated what pleasantness of peace those have in the other life who have lived in genuine conjugial love. They added that such are those who belong to the province of the thighs next above the knees, and that those who are in a still more pleasant state belong to the province of the loins. It was also shown that this province communicates through the feet with the soles and the heels. That this is so, is plain from that great nerve in the thigh which sends forth its branches not only through the loins to the members of generation (which are the organs of conjugial love), but also through the feet to the soles and the heels. It was also then discovered what is meant in the Word by the hollow and the nerve of the thigh which was put out of joint in Jacob, when he wrestled with the angel (Gen. 32:25, 31, 32; see n. 4280, 4281, 4314-4317). [2] I afterward saw a great dog, such as that called Cerberus by ancient writers, with a frightful open mouth; and I was told that such a dog signifies a guard to prevent man's passing over from heavenly conjugial love to the love of adultery, which is infernal; for heavenly conjugial love exists when a man together with his wife, whom he loves most tenderly, and with his children, lives content in the Lord. From this he has in this world an inward pleasantness, and in the other life heavenly joy; but when he passes from this love into the opposite, and finds in this a delight that seems to him heavenly, although it is infernal, then such a dog is presented as a guard lest there should be a communication between these opposite delights. &5052. The Lord instills conjugial love through the inmost heaven, the angels of which are in peace beyond all others. Peace in the heavens is comparatively like springtime in the world, which renders all things joyous, for in its origin peace is the celestial itself. The angels who are in the inmost heaven are the wisest of all, and from their innocence they appear to others as infants, for they love infants much more than do their fathers and mothers. They are present with infants in the womb, and through them the Lord cares for the feeding and full development of the infants therein; thus they have charge over those who are with child. &5053. There are heavenly societies to which correspond all and each of the members and organs allotted to generation in both sexes. These societies are distinct from others, just as this province in man is quite distinct and separate from the rest. The reason why these societies are celestial, is that conjugial love is the fundamental love of all loves (n. 686, 2733, 2737, 2738). It also excels the rest in use, and consequently in delight; for marriages are the nurseries of the whole human race, and are also the nurseries of the Lord's heavenly kingdom; for heaven is from the human race. &5054. They who have loved infants most tenderly, as for instance such mothers, are in the province of the womb and the organs round about, namely, in the province of the neck of the womb and of the ovaries; and they who are there are in a life most sweet and soft, and are in heavenly joy beyond others. &5055. But what and of what quality those heavenly societies are which belong to the several organs of generation, it has not been given me to know; for they are too interior to be comprehended by anyone who is in a lower sphere. They bear relation to the uses of these organs, which uses are hidden, and are far from ken, for the reason (which also is of Providence) that such things, in themselves most heavenly, may not suffer injury by filthy thoughts of lasciviousness, of whoredom, and of adultery, which are excited in very many persons at the bare mention of these organs. For this reason I may relate some of the more remote things that I have seen. &5056. A certain spirit from another earth was with me (of which spirits from other earths of the Lord's Divine mercy I shall speak elsewhere), and he anxiously begged me to intercede for him, that he might come into heaven. He said that he was not aware of having done what is evil, except that he had rebuked the inhabitants of that earth (for there are spirits who chide and chastise those who do not live rightly, who also will be described when I speak of the inhabitants of other earths). He added that after chiding he instructed them. He then talked with as it were a broken voice, and he could move one to pity. But I could only reply that I could give him no help, and that admission into heaven is of the Lord alone, but that if worthy he might hope. He was then sent back among upright spirits from his own earth; but these said that he could not be in their company, because he was not such as they were. Yet because with intense longing he importuned to be let into heaven, he was sent into a society of upright spirits of this earth; but these also said that he could not remain with them. In the light of heaven he was of a black color; but he himself said that he was not of a black, but of a murrhine color. [2] I was told that they are such in the beginning who are afterward received among those who constitute the province of the seminal vesicles; for in these vesicles is collected the semen with its proper serum with which it is combined and thereby rendered fit, after it has been emitted, to be resolved in the neck of the womb, and thus to be serviceable for conception; and there is in such a substance an endeavor and as it were a longing to perform a use, thus to put off the serum with which it is clothed. Something similar showed itself in this spirit. He came again to me, but in vile clothing, and said that he was burning to come into heaven, and that he now perceived that he was fit for it. I was given to tell him that perhaps this was an indication that he would soon be received. He was then told by angels to cast off his garment; and in his longing he cast it off so quickly that scarcely anything could be quicker. By this was represented the nature of the ardent desires of those who are in the province to which the seminal vesicles correspond. &5057. A large mortar was seen, and standing by it a man with an iron instrument, who from phantasy seemed to himself to pound men in that vessel, torturing them in direful ways. This he did with great delight, which was communicated to me, that I might know the quality and intensity of it in those who are of this nature. It was an infernal delight. I was told by angels that such was the ruling delight with the posterity of Jacob; and that they perceived nothing more delightful than to treat the nations with cruelty, to expose them when slain to be devoured by wild beasts and birds, to cut them alive with saws and axes, to make them pass through the brick-kiln (2 Sam. 12:31), and to dash their little children together and throw them away. Such things were never commanded, nor were they ever permitted except to those the nerve of whose thigh was out of joint (n. 5051). Such spirits dwell under the right heel, where are adulterers who are also cruel. [2] It is therefore surprising that anyone should ever have believed that that nation was chosen more than others; and from this also many confirm themselves in the idea that the life effects nothing, but that election, and hence reception into heaven, is of mere mercy, whatever the life may have been; when yet everyone from sound reason may see that to think in this way is contrary to the Divine, for the Divine is mercy itself, and therefore if heaven were of mere mercy without regard to the life, everybody would be received. To thrust down anyone into hell to be tormented there, when it would be possible to receive him into heaven, would be unmercifulness and not mercy; and to elect one in preference to another would be injustice, and not justice. [3] Wherefore they who have believed and have confirmed themselves in the idea that some are elected, and the rest not, and that admission into heaven is of mere mercy, without regard to the life, are told (as I have several times heard and seen) that heaven is never denied by the Lord to anyone, and that if they desire they may know this from experience. For this purpose they are taken up into some society of heaven where are those who have lived in the affection of good, or in charity; but being evil, as soon as they come there they begin to be tormented and to be inwardly tortured, because their life is contrary; and when the heavenly light appears, they appear in it like devils, almost devoid of human form, some with the face sunken, some like grates of teeth, and some monstrous in other ways. Thus they abhor themselves, and cast themselves down headlong into hell, and for them the deeper the better. &5058. There was also a certain person who in the world had been a man of position, and who was then known to me, although not as to his inner quality; but in the other life, after some revolvings of the state of his life, it became evident that he was deceitful. When he had been for some time among the deceitful in the other life, and had suffered hard things there, he desired to be separated from them. I heard him then saying that he desired to come into heaven; and he too had believed that reception is of mere mercy. But he was told that if he got there he could not stay there, and that he would be tormented like those who in the world are in the death agony. Nevertheless he insisted, and was therefore admitted into a society consisting of the simple good who are in front above the head; but as soon as he arrived he began to act craftily and deceitfully, according to his life. The result was that within an hour the good in that society, who were simple, began to lament, saying that he took away from them their perception of good and of truth, and consequently their delight, thus destroying their state. Then some light from the interior heaven was admitted, in which he appeared as a devil, with the upper part of his nose loathsomely furrowed with a foul wound. He also began to be inwardly tortured; and when he felt this, he cast himself down into hell. From this it is plain that it is not election and reception from mercy, but the life, that makes heaven; nevertheless all things of the life of good and of the faith of truth are from mercy given to those who receive mercy in the world; and with these there is reception from mercy, and they are those who are called the "elect" (see n. 3755e, 3900). &5059. When those have approached me who have lived in what is contrary to conjugial love-that is, in adulteries-they always injected pain in the loins, more or less severe according to the life of adulteries which they had lived; from which influx also it has been evident that the loins correspond to conjugial love. The hell of these is under the hinder part of the loins, beneath the buttocks, where they dwell in filth and excrements; and these things are delightful to them because in the spiritual world they are in correspondence with these pleasures. But more will be said about these spirits, when of the Lord's Divine mercy I come to speak of the hells in general and in particular. &5060. Who they are that correspond to the testicles, was in like manner evident to me from those who are in what is contrary to conjugial love, and who inflict pain on the testicles; for when societies operate they act upon those parts and those members of the body to which they correspond-heavenly societies by a gentle, sweet, delightful influx; and infernal ones, who are in what is contrary, by a severe and painful influx. But their influx is perceived by those only whose interiors have been opened, and who thereby have received perceptible communication with the spiritual world. They who are in what is contrary to conjugial love and who inflict pain on the testicles, are those who ensnare by love, friendship, and kind offices. When such spirits approached me they desired to speak with me in private, being exceedingly fearful lest anyone should be present, for this had been their character in the life of the body; and being such then, they are such in the other life also, because everyone's life remains with him. [2] There arose from the region about Gehenna somewhat aerial and inconspicuous. It was a company of such spirits, but though there were many in it, it afterward appeared to me as only one spirit hampered with bandages, which however he seemed to himself to remove, whereby was signified that they desired to remove obstacles; for in such a manner do the thoughts and efforts of the mind appear representatively in the world of spirits, and when they appear, it is instantly perceived what they signify. Afterward it seemed as if there came forth from his body a little snow-white spirit, who drew near to me, by which was represented their thought and intention-that they desired to assume a state of innocence, so that no one might suspect their real character. When he came to me, he let himself down toward the loins, and seemed to wind himself as it were about both of them, whereby was represented that they desired to exhibit themselves in chaste conjugial love; afterward he seemed to wind himself about the feet in spiral coils, whereby was represented that they desired to insinuate themselves by such things as are delightful in nature. At last that little spirit became almost invisible, by which was represented that they desire to lie wholly concealed. [3] I was told by angels that such instilling belongs to those who seek to ensnare in conjugial love, that is to say, those who in the world have instilled themselves with the end to commit adultery with wives, by speaking chastely and sanely about conjugial love, by caressing the children, by praising the husband in every possible way, so as to be believed to be friendly, chaste, and innocent, when yet they are deceitful adulterers. Their quality was also shown me, for after these things had been done, that little snow-white spirit became visible, and appeared dusky and very black, and also very deformed; and he was cast out into his hell, which was deep under the middle part of the loins. There they dwell in the foulest excrements; and they are also among the robbers there who bear relation to the general involuntary sense (n. 4327). I afterward conversed with such spirits, and they were surprised that anyone should make adultery a matter of conscience, that is, that from conscience he would not lie with another's wife when allowed; and when I talked with them about conscience, they denied that anyone has conscience. I was told that such spirits are for the most part from Christendom, and seldom from other parts of the world. &5061. By way of corollary I may add this memorable circumstance. There were some spirits who had long lain concealed, shut up in a peculiar hell, from which they could not break out. I sometimes wondered who they were. One evening they were let out, and then was heard from them a very tumultuous noise of murmurs, which continued a long time; and when opportunity was given, I heard from them scoffings against me, and perceived that they desired and were endeavoring to come up and destroy me. I asked the angels the reason of this; and they said that during their lifetime these persons had hated me, although I had never harmed them; and I was instructed that when such spirits merely perceive the sphere of the person whom they have hated, they breathe his destruction; but they were sent back into their own hell. From this it is evident that those who have hated each other in the world meet in the other life, and attempt many evils against each other, as has often been granted me to know by other examples. For hatred is opposite to love and charity, and is an aversion, and as it were a spiritual antipathy; and therefore the moment that such spirits perceive in the other life the sphere of the person against whom they have borne hatred, they come as it were into a fury. It is plain from this what is involved in the Lord's words in Matthew 5:22-26. &5062. A continuation concerning correspondence with the Grand Man will be found at the end of the following chapter. &5063. CHAPTER THE FORTIETH. In the preface to the preceding chapter an explication was given of what the Lord said concerning the Judgment upon the good and the evil, in Matthew 25, verses 34 to 36. Then follow these words: Then shall the righteous answer Him, saying, Lord, when saw we Thee hungry and fed Thee? or thirsty and gave Thee drink? When saw we Thee a stranger and gathered Thee? or naked and clothed Thee? When saw we Thee sick, or in prison, and came unto Thee? But the King shall say to them, Verily I say to you, Insofar as ye did it to one of the least of these My brethren, ye did it to Me. Then shall He say also unto them on the left hand, Depart from Me ye cursed into the eternal fire, prepared for the devil and his angels; for I was hungry and ye gave Me not to eat, I was thirsty and ye gave Me not to drink, I was a stranger and ye gathered Me not, naked and ye clothed Me not, sick, and in prison, and ye visited Me not. Then shall they also answer Him, saying, Lord, when saw we Thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? Then shall He answer them, saying, Verily I say to you, Insofar as ye did it not to one of these least, ye did it not to Me. And these shall go away into eternal punishment, but the righteous into life eternal (Matt. 25:37-46). &5064. In the prefatory remarks to the preceding chapter (n. 4954-4959), it was explained what is signified in the internal sense by "giving meat to the hungry and drink to the thirsty," by "gathering the stranger, clothing the naked, and visiting the sick and him that is in prison"-that it is the essence of charity which is involved and is thus described. By the "hungry," the "thirsty," and the "stranger," is signified the affection of good and truth; and by the "naked," the "sick," and "those who are in prison," self-acknowledgment (see n. 4956, 4958). &5065. As the same things are thrice repeated in what has already been quoted and explained, it is unnecessary to show in detail, or word by word, what these expressions signify in the internal sense. In this place I will merely state what is signified by the answer made both by those on the right hand, and by those on the left-that they had not seen Him hungry, thirsty, a stranger, naked, sick, and in prison; and afterward what is signified by the "King," and also by the "righteous and eternal life," and by the "cursed and eternal fire." &5066. The answer made by those on the right hand: Lord, when saw we Thee hungry and fed Thee? or thirsty and gave Thee drink? When saw we Thee a stranger and gathered Thee? or naked and clothed Thee? When saw we Thee sick, or in prison, and came unto Thee? signifies that if they had seen the Lord Himself, everyone of them would have performed these offices; yet not from love toward Him, but from fear because He was to be the judge of the universe; thus not for His sake, but for the sake of themselves; thus not from within or from the heart, but from without and in act only. This is as when one sees a king whose favor he desires to gain in order that he may become great or rich, and therefore bears himself submissively toward him. It is similar with those who are in holy external worship, in which they as it were see the Lord, and submit themselves to Him, believing that in this way they will receive eternal life; and yet they have no charity, and do no good to anyone except for their own sake, thus only to themselves. They are like persons who in outward form pay court to their king with much respect, and yet deride his commands because at heart they disregard him. These and similar things are what are signified by those on the right hand so answering; and as the evil also do the like things in outward form, therefore they who were on the left made nearly the same answer. &5067. As therefore the Lord cares not for external but for internal things, and as man testifies to his internal things, not by worship only, but by charity and its acts, the Lord answered: Verily I say to you, Insofar as ye did it to one of the least of these My brethren, ye did it to Me; those are called "brethren" who are in the good of charity and of life; for the Lord is with them, because they are in good itself; and it is they who are properly meant by the neighbor. In these also the Lord does not manifest Himself, for in respect to Him they are vile; but the man manifests himself before the Lord, in that he worships Him from within. &5068. That the Lord calls Himself "King"-in these words: When the Son of man shall come in His glory, then shall He sit upon the throne of His glory, then shall the King say unto them; is because the Lord's royalty is the Divine truth, from which and according to which judgment is effected. But from and according to it the good are judged in one way, and the evil in another. The good, because they have received Divine truth, are judged from good, and thus from mercy; the evil, because they have not received Divine truth, are judged from truth, and thus not from mercy; for this they have rejected, and hence they continue to reject it in the other life. To receive Divine truth is not only to have faith, but also to practice it, that is, to cause that which is of doctrine to become of the life. It is from this that the Lord calls Himself "King." (That the Lord's royalty is the Divine truth has been shown above, n. 1728, 2015, 3009, 3670, 4581, 4966.) &5069. That they on the right hand are called "the righteous:"- Then shall the righteous answer Him, saying, etc., and, The righteous shall go into eternal life; signifies that they are in the Lord's righteousness. All who are in the good of charity are called the "righteous"-not that they are righteous from themselves, but from the Lord, whose righteousness is appropriated to them. They who believe themselves righteous from themselves, or made so righteous that there is no longer anything of evil in them, are not among the righteous, but among the unrighteous; for they attribute good to themselves, and also feel self-merit on account of it, and such can never adore the Lord from true humiliation; so that those who in the Word are called the "righteous," and the "saints," are those who know and acknowledge that all good is from the Lord, and that all evil is from themselves, that is, is theirs from hell. &5070. The "eternal life" which is given to the righteous, is life from good. Good has life in itself, because it is from the Lord, who is life itself. In the life which is from the Lord there are wisdom and intelligence; for to receive good from the Lord and thence to will good, is wisdom; and to receive truth from the Lord and thence to believe truth, is intelligence; and they who have this wisdom and intelligence have life; and as happiness is joined to such life, eternal happiness also is signified by "life." The contrary is the case with those who are in evil. These do indeed appear-especially to themselves-as if they had life, but it is such life as in the Word is called "death," and also is spiritual death; for they are not wise in any good, nor intelligent in any truth. This may be seen by everyone who takes the matter into consideration, for as there is life in good and in its truth, there cannot be life in evil and in its falsity, because these are opposite and extinguish life. Therefore the persons in question have no other life than such as belongs to the insane. &5071. That they on the left hand are called "cursed," and their punishment "eternal fire," as where it is said: Then shall He say also unto them on the left hand, Depart from Me ye cursed into the eternal fire, prepared for the devil and his angels; and, These shall go away into eternal punishment; is because they have averted themselves from good and truth, and have turned to evil and falsity. A "curse," in the internal sense of the Word, signifies a turning away (n. 245, 379, 1423, 3530, 3584). The "eternal fire" into which they must depart is not natural fire, nor is it torment of conscience, but is concupiscence of evil; for the concupiscences in man are spiritual fires which consume him in the life of the body, and torment him in the other life. By these fires the infernals torture one another in direful ways. [2] That "eternal fire" is not natural fire, is evident. That it is not torment of conscience, is because all who are in evil have no conscience, and they who have had none in the life of the body cannot have any in the other life. But that it is concupiscence is because all vital fire is from the loves in man-heavenly fire from the love of good and truth, and infernal fire from the love of evil and falsity-or what is the same, heavenly fire is from love to the Lord and love toward the neighbor, and infernal fire is from the love of self and the love of the world. That all the fire or heat within man is from this source, anyone may know if he pays attention to the matter. It is for this reason also that love is called spiritual heat, and that by "fire" and "heat" in the Word nothing else is signified (n. 934e, 1297, 1527, 1528, 1861, 2446, 4906). The vital fire in the evil is such that when they are in the vehemence of their concupiscences, they are also in a kind of fire, from which they are in the ardor and fury of tormenting others; but the vital fire in the good is such that when in a high degree of affection, they also are in a kind of fire, but from it they are in the love and zeal of benefiting others. GENESIS 40 1. And it came to pass after these words that they sinned, the butler of the king of Egypt and the baker, to their lord the king of Egypt. 2. And Pharaoh was wroth over his two court ministers, over the prince of the butlers, and over the prince of the bakers. 3. And he put them into the custody of the house of the prince of the guards, unto the prison house, the place where Joseph was bound. 4. And the prince of the guards set Joseph over them, and he ministered to them; and they were for days in custody. 5. And they dreamed a dream both of them, each his dream in one night, each according to the interpretation of his dream, the butler and the baker of the king of Egypt, who were bound in the prison house. 6. And Joseph came unto them in the morning, and saw them, and behold they were troubled. 7. And he asked Pharaoh's court ministers that were with him in the custody of his lord's house, saying, Wherefore are your faces evil today? 8. And they said unto him, We have dreamed a dream and there is no interpreter of it. And Joseph said unto them, Do not interpretations belong to God? Tell it me, I pray. 9. And the prince of the butlers told his dream to Joseph, and said to him, In my dream behold a vine was before me. 10. And in the vine were three shoots, and it was as though it budded, its blossom went up, and the clusters thereof ripened grapes. 11. And Pharaoh's cup was in my hand, and I took the grapes and pressed them into Pharaoh's cup, and I gave the cup upon the palm of Pharaoh. 12. And Joseph said to him, This is the interpretation of it; the three shoots three days are these. 13. In yet three days shall Pharaoh lift up thy head, and shall bring thee back upon thy station, and thou shalt give Pharaoh's cup into his hand, after the former manner when thou wast his butler. 14. But remember me with thee when it is well with thee, and do mercy I pray with me, and make mention of me unto Pharaoh, and bring me out of this house. 15. For being carried off by theft I was carried away out of the land of the Hebrews; and here also have I done nothing that they should put me into the pit. 16. And the prince of the bakers saw that he had interpreted good, and he said unto Joseph, I also was in my dream, and behold three baskets with holes in them upon my head. 17. And in the uppermost basket there was of all food for Pharaoh, the work of the baker; and the birds did eat them out of the basket from upon my head. 18. And Joseph answered and said, This is the interpretation thereof. The three baskets three days are these. 19. In yet three days shall Pharaoh lift off thy head from upon thee, and shall hang thee upon wood; and the birds shall eat thy flesh from upon thee. 20. And it came to pass on the third day, on Pharaoh's birthday, and he made a feast unto all his servants; and he lifted up the head of the prince of the butlers and the head of the prince of the bakers in the midst of his servants. 21. And he brought back the prince of the butlers upon his butlership; and he gave the cup upon Pharaoh's palm. 22. And he hanged the prince of the bakers; as Joseph interpreted to them. 23. And the prince of the butlers did not remember Joseph, and he forgot him. &5072. The Contents. In the internal sense of this chapter the subject is continued of a state of temptations, by which even bodily things might be brought into correspondence. Bodily things properly so called are sensuous things* which are of two kinds, some being subordinate to the intellectual part, and some to the will part. Those which are subordinate to the intellectual part are represented by the butler of the king of Egypt, and those which are subordinate to the will part are represented by his baker; that the former are for a time retained, but the latter cast out, is represented by the butler returning to his place, and the baker being hanged. The rest will be plain from the series in the internal sense. * That which Swedenborg calls the sensuous region of the natural degree of the mind (Divine Love and Wisdom n. 254:3), or more briefly "the sensuous (sensuale)," is the lowest or ultimate of man's life (Arcana Coelestia n. 9996); and what he calls "sensuous things (sensualia)," are those which belong to this lowest region of the mind. [Reviser.] &5073. The Internal Sense. Verses 1-4. And it came to pass after these words that they sinned, the butler of the king of Egypt and the baker, to their lord the king of Egypt. And Pharaoh was wroth over his two court ministers, over the prince of the butlers, and over the prince of the bakers. And he put them into the custody of the house of the prince of the guards, unto the prison house, the place where Joseph was bound. And the prince of the guards set Joseph over them, and he ministered to them; and they were for days in custody. "And it came to pass," signifies a new state, and the things which follow; "after these words," signifies after the things which precede; "that they sinned," signifies inverted order; "the butler of the king of Egypt," signifies in those things in the body which are subject to the intellectual part; "and the baker," signifies in those things in the body which are subject to the will part; "to their lord the king of Egypt," signifies that they were contrary to the new state of the natural man; "and Pharaoh was wroth," signifies that the new natural man averted itself; "over his two court ministers" signifies from the sensuous things of the body of both kinds; "over the prince of the butlers, and over the prince of the bakers," signifies in general from the sensuous things subordinate to the intellectual part and to the will part; "and he put them into the custody," signifies rejection; "of the house of the prince of the guards," signifies by those things which are primary for interpretation; "unto the prison house," signifies among falsities; "the place where Joseph was bound," signifies the state of the celestial of the natural now as to these things; "and the prince of the guards set Joseph over them," signifies that the celestial of the natural taught them from things primary for interpretation; "and he ministered to them," signifies that he instructed them; "and they were for days in custody," signifies that they were long in a state of rejection. &5074. And it came to pass. That this signifies a new state and the things which follow, is evident from the fact that the expression "it came to pass," or "it was," in the Word, involves a new state (see n. 4979, 4999); and that in the original language it serves as a mark of distinction between the series of things which precede and those which follow (see n. 4987); hence it also signifies the things which follow. &5075. After these words. That this signifies after the things which precede, is evident from the signification of "words," in the original language, as being things; here therefore "after these words" means after these things, thus after the things which precede. That "words," in the original language signify things also, is because "words," in the internal sense signify truths of doctrine; and therefore all Divine truth in general is called the "Word," and the Lord Himself, from whom comes all Divine truth, is in the supreme sense the "Word" (n. 1288). And because nothing that exists in the universe is anything, that is, is a real thing, unless it is from Divine good by Divine truth, therefore "words" in the Hebrew language mean things also. That nothing in the universe is anything, that is, a real thing, unless it is from Divine good by Divine truth, that is, by the "Word," is plain in John: In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him; and without Him was not anything made that was made (John 1:1, 3). [2] The interior significations of expressions for the most part originate in the interior man, which is among spirits and angels; for every man as to his spirit, or as to that very man which lives after the decease of the body, is in company with angels and spirits, although the external man is not aware of this; and because he is in company with them, he is also with them in the universal language, and thus in the origins of words. Hence there are imparted to words many significations which in the external form appear out of agreement, although in the internal form they are entirely in agreement-as here, that "words" signify things. It is the same in a host of cases, as that the understanding is called the inward "sight," light being attributed to it; that attention and obedience are called "hearing" and "hearkening;" that the perception of a thing is called "smelling;" and so forth. &5076. That they sinned. That this signifies inverted order, is evident from the signification of "sinning," as being to act contrary to Divine order: whatever is contrary to this is "sin." Divine order itself is Divine truth from Divine good. All are in this order who are in truth from good, that is, who are in faith from charity, for truth is of faith, and good is of charity; and they are contrary to this order who are not in truth from good, consequently who are in truth from evil, or in falsity from evil; nothing else is signified by "sin." Here by their "sinning"-the butler and the baker-is signified that external sensuous things were in inverted order relatively to interior things, so that they did not accord or did not correspond. &5077. The butler of the king of Egypt. That this signifies in those things in the body which are subject to the intellectual part, is evident from the signification of a "butler," as being that external sensuous, or sensuous of the body, which is subordinate or subject to the intellectual part of the internal man (of which hereafter); and from the signification of the "king of Egypt," as being the natural man (of which below, n. 5079). As the butler and the baker are treated of in the following verses, and as they signify the external sensuous things which are of the body, something must first be said about these sensuous things. It is known that the external or bodily senses are five, namely, sight, hearing, smelling, taste, and touch, and that these constitute all the life of the body; for without these senses the body does not live at all, and therefore when deprived of them it dies and becomes a corpse; so that the very bodily part of man is nothing else than a receptacle of sensations, and consequently of the life from them. The sensitive is the principal, and the bodily is the instrumental. The instrumental without its principal to which it is adapted cannot even be called that bodily with which man is invested during his life in the world; but only the instrumental together with the principal, when they act as one. This therefore is the bodily part. [2] All the external sensuous things of man bear relation to his internal sensuous things, for they are given to man and placed in his body in order that they may serve the internal man while it is in the world, and be subject to its sensuous things; and therefore when a man's external sensuous things begin to rule over his internal sensuous things, the man is lost; for then the internal sensuous things are considered to be mere servants, to serve for confirming those things which the external sensuous things command with authority. When the external sensuous things are in this state, they are in the inverted order spoken of just above (n. 5076). [3] As before said, the external sensuous things of man bear relation to his internal sensuous things; in general, to his intellectual part and to his will part; there are therefore external sensuous things which are subject or subordinate to his intellectual part, and there are those which are subject to his will part. That sensuous which is especially subject to the intellectual part is the sight; that which is subject to the intellectual part and secondarily to the will part is the hearing; that which is subject to both together is the sense of smell, and still more the taste; but that which is subject to the will part is the touch. That the external sensuous things are subject to these parts, and in what manner, might be abundantly shown; but to enter upon the investigation of this now would lead us too far afield; yet the facts may in some measure be known from what has been shown concerning the correspondence of these senses, at the end of the preceding chapters. [4] And be it known further that all the truths which are said to be of faith pertain to the intellectual part; and that all the goods which are of love and charity are of the will part. Consequently it belongs to the intellectual part to believe, to acknowledge, to know, and to see truth and also good, but to the will part to be affected with and to love these; and that which man is affected with and loves, is good. But how the intellect flows into the will, when truth passes into good; and how the will flows into the intellect, when it acts upon it, are matters of still deeper investigation, concerning which, of the Lord's Divine mercy more will be said below as occasion offers. [5] The reason why a "butler" signifies that sensuous which is subject or subordinate to the intellectual part of the internal man, is that everything which serves for drinking, or which is drunk-as wine, milk, water-bears relation to truth, which is of the intellectual part, thus bears relation to the intellectual part; and because it is an external sensuous, or sensuous of the body, that subserves, therefore by a "butler" is signified this sensuous, or this part of the sensuous things. (That "to give to drink" and "to drink" are in general predicated of the truths which are of the intellectual part, may be seen above, n. 3069, 3071, 3168, 3772, 4017, 4018; and that specifically they are predicated of the truth which is from good, or of the faith which is from charity, n. 1071, 1798; and that "water" is truth, n. 680, 2702, 3058, 3424, 4976.) From all this it may now be seen what is signified by a "butler." &5078. And the baker. That this signifies in those things in the body which are subject to the will part, is evident from the signification of a "baker," as being that external sensuous, or sensuous of the body, which is subordinate or subject to the will part of the internal man. A "baker" has this signification because everything that serves for food, or that is eaten, such as bread, food in general, and all the work of the baker, is predicated of good, and therefore bears relation to the will part; for all good is of this part, just as all truth is of the intellectual part (as was said just above, n. 5077). (That "bread" is the celestial, or good, may be seen above, n. 1798, 2165, 2177, 3478, 3735, 3813, 4211, 4217, 4735, 4976.) [2] The reason why here and in the following verses of this chapter the external sensuous things of both kinds are treated of in the internal sense is that in the previous chapter the subject treated of was the Lord, and how He glorified or made Divine the interiors of His natural; here therefore the subject treated of is the Lord, and how He glorified or made Divine the exteriors of His natural. The exteriors of the natural are what are properly called the bodily things, or the sensuous things of both kinds together with their recipient organs, for these together constitute what is called the body (as shown above, n. 5077). The Lord made the very bodily in Himself Divine, both its sensuous things and their recipient organs; and He therefore rose again from the sepulcher with His body, and likewise after His resurrection said to the disciples: Behold My hands and My feet, that it is I Myself; feel Me and see; for a spirit hath not flesh and bones, as ye see Me have (Luke 24:39). [3] Most of those who are of the church at this day believe that everyone is to rise again at the last day, and with his body; which opinion is so universal that from doctrine scarcely anyone believes otherwise. But this opinion has prevailed because the natural man supposes that it is only the body that lives; and therefore unless he believed that the body would receive life again, he would deny the resurrection altogether. But the truth of the matter is this. Man rises again immediately after death, and he then appears to himself in a body just as in this world, with a similar face, members, arms, hands, feet, breast, belly, and loins; so that when he sees and touches himself, he says that he is a man as in the world. Nevertheless what he sees and touches is not his external which he carried about in the world, but it is the internal which constitutes that very human which is alive, and which had an external about it, or outside of every part of it, by which it could be in the world and be adapted for acting and performing its functions there. [4] The earthly bodily part is no longer of any use to him, he being in another world where are other functions, and other powers and abilities, to which the nature of his body there is adapted. This body he sees with his eyes, not those which he had in the world, but those which he has there, which are the eyes of his internal man and by which through the eyes of the body he had before seen worldly and earthly things. This body he also feels with the touch, not with the hands or the sense of touch which he enjoyed in the world, but with the hands and the sense of touch which he enjoys there, which is that from which his sense of touch in the world came forth. Moreover, every sense is more exquisite and more perfect there, because it is the sense of the internal of man freed from the external; for the internal is in a more perfect state, because it gives to the external the power of sensation; but when it acts into the external, as is the case in the world, sensation is dulled and obscured. Moreover, it is the internal which is sensible of the internal, and the external which is sensible of the external. Thus it is that men after death see one another, and are in company together according to their interiors. In order that I might be certain in regard to this matter, it has been given me to touch the spirits themselves, and often to converse with them about it (see n. 322, 1630, 4622). [5] Men after death, who are then called spirits, and if they have lived in good, angels, marvel exceedingly that the man of the church believes that he is not to see eternal life until the last day when the world shall perish, and that he is then to be clothed again with the cast-off dust; when yet the man of the church knows that he rises again after death; for when a man dies, who does not then say that his soul or spirit is in heaven or else in hell? And who does not say of his children who have died that they are in heaven? And who does not comfort a sick person, or one appointed to die, by the assurance that he will shortly come into the other life? And he who is in the agony of death and is prepared, believes no otherwise; nay, from this belief many also claim for themselves the power of delivering others from places of damnation, and of admitting them into heaven, while saying masses on their behalf. Who does not know what the Lord said to the thief, "Today shalt thou be with Me in paradise" (Luke 23:43), and what He said of the rich man and Lazarus, that the former was carried into hell, but the latter borne by the angels into heaven (Luke 16:22-23)? And who does not know what the Lord taught concerning the resurrection, that "He is not the God of the dead, but of the living" (Luke 20:38)? [6] A man knows these things, and so thinks and speaks when he thinks and speaks from his spirit; but when he thinks and speaks from his doctrine, he says very differently-that he is not to rise again till the last day; when yet the last day to everyone is when he dies, and then also is his judgment, as indeed many say. What is meant by "being encompassed with skin, and from the flesh seeing God" (Job 19:25, 26), may be seen above (n. 3540e). These things are said in order that it may be known that no man rises again in the body with which he was clothed in the world; but that the Lord alone so rose, and this because He glorified His body, or made it Divine, while He was in the world. &5079. Against their lord the king of Egypt. That this signifies that they-namely, the external sensuous things, or those of the body, signified by "the butler and the baker"-were contrary to the new state of the natural man, is evident from the signification of the "king of Egypt" as being memory-knowledge in general (see n. 1164, 1165, 1186, 1462, 4749, 4964, 4966). For the same is signified by the "king of Egypt" as by "Egypt," the king being the head of the nation; and it is the same in other passages also where mention is made of the "king" of any nation (n. 4789). As memory-knowledge in general is signified by the "king of Egypt," the natural man is also signified thereby, because all memory-knowledge is the truth of the natural man (4967): the good itself of the natural man is signified by "lord" (n. 4973). That a new state of the natural man is here signified, is because in the preceding chapter there was described the making new of the interiors of the natural, and in the supreme sense, which relates to the Lord, that they were glorified; but the subject here treated of is the exteriors of the natural, which were to be reduced to harmony or correspondence with the interiors. Those interiors of the natural which were new, or what is the same thing, the new state of the natural man, is what is signified by "their lord the king of Egypt;" and the exteriors which were not reduced into order, and hence were contrary to order, are what are signified by "the butler and the baker." [2] There are interiors and there are exteriors of the natural, the interiors of the natural being memory-knowledges and the affections of them, while its exteriors are the sensuous things of both kinds, spoken of above (n. 5077). When a man dies he leaves behind him these exteriors of the natural, but carries with him into the other life the interiors of the natural, where they serve as a plane for things spiritual and celestial. For when a man dies he loses nothing except his bones and flesh; he has with him the memory of all that he had done, spoken, or thought, and he has with him all his natural affections and desires, thus all the interiors of the natural. Of its exteriors he has no need; for he does not see, nor hear, nor smell, nor taste, nor touch, what is in this world, but only such things as are in the other life, which indeed look for the most part like those which are in this world; but still are not like them, for they have in them what is living, which those things which properly belong to the natural world have not. For all and each of the things in the other life come forth and subsist from the sun there, which is the Lord, whence they have in them what is living; whereas all and each of the things in the natural world come forth and subsist from its sun, which is elementary fire, and hence have not in them what is living. What appears living in them is from no other source than the spiritual world, that is, through the spiritual world from the Lord. &5080. And Pharaoh was wroth. That this signifies that the new natural man averted itself, is evident from the representation of Pharaoh, or the king of Egypt, as being the new natural man, or the new state of the natural man (spoken of just above, n. 5079); and from the signification of "being wroth or angry," as being to avert itself (n. 5034); here therefore it signifies that the interior natural, which was made new, averted itself from the exterior natural or bodily sensuous part, because this did not correspond with it. &5081. Against his two courtministers. That this signifies that it averted itself from the sensuous things of the body, of both kinds, is evident from the signification of "courtministers," who here are the butler and the baker, as being the sensuous things of both kinds (of which above, n. 5077, 5078). The sensuous things of the body, namely, the sight, hearing, smell, taste, and touch, are as it were ministers of the court relatively to the interior man, who is their lord the king; for they minister to him, so that from the things in the visible world and in human society he may come into the teachings of experience, and may in this way acquire intelligence and wisdom. For man is not born into any knowledge, still less into any intelligence or wisdom, but only into the capability of receiving and becoming imbued with them. This is effected in two ways, namely, by an internal way, and by an external way. By the internal way flows in what is Divine, by the external way flows in what is of the world. These meet within man, and then insofar as he suffers himself to be enlightened by what is Divine, he comes into wisdom. The things which flow in by the external way, flow in through the sensuous things of the body; although they never flow in of themselves, but are called forth by the internal man to serve as a plane for the celestial and spiritual things which flow in by the internal way from the Divine. From this it is evident that the sensuous things of the body are like the ministers of a court. In general, all exterior things are ministers relatively to interior things. Relatively to the spiritual man the whole natural man is nothing else. [2] In the original language the term here used means a minister, courtier, chamberlain, or eunuch; in the internal sense it signifies, as here, the natural man as to good and truth, but specifically the natural man as to good; as in Isaiah: Let not the son of the stranger, that cleaveth to Jehovah, speak, saying, Jehovah will surely separate me from His people; neither let the eunuch say, Behold I am dry wood. For thus hath said Jehovah to the eunuchs that keep My sabbaths, and choose that wherewith I am delighted, and are holding My covenant; I will give them in My house and within My walls a place and a name, a good better than sons and daughters; I will give them a name of eternity that shall not be cut off (Isa. 56:3-5); here a "eunuch" denotes the natural man as to good, and the "son of the stranger" the natural man as to truth; for the church of the Lord is external and internal, and they who are of the external church are natural, while they who are of the internal church are spiritual. They who are natural, and yet are in good, are "eunuchs," and they who are in truth are the "sons of the stranger;" and as the truly spiritual or internal are to be found only within the church, therefore also by the "sons of the stranger" are signified those who are outside the church, or the Gentiles, and yet are in truth according to their religiosity (n. 2049, 2593, 2599, 2600, 2602, 2603, 2861, 2863, 3263); and by "eunuchs," those who are in good. &5082. Over the prince of the butlers, and over the prince of the bakers. That this signifies in general from the sensuous things subordinate to the intellectual part and to the will part, is evident from the signification of a "butler," as being the sensuous subordinate and subject to the intellectual part (of which above, n. 5077); and from the signification of a "baker," as being the sensuous subordinate and subject to the will part (of which also above, n. 5078); and from the signification of a "prince," as being what is primary (see n. 1482, 2089, 5044), here in general or in common; for what is primary is also common, because it rules in the rest; for particulars bear relation to primaries as to generals, in order that they may make a one and that no contradiction should appear. &5083. And he put them into the custody. That this signifies rejection, is evident from the signification of "putting into custody," as being rejection; for he who is put into custody is rejected. &5084. Of the house of the prince of the guards. That this signifies by those things which are primary for interpretation, is evident from the signification of the "prince of the guards," as being what is primary for interpretation (n. 4790, 4966). Here therefore the signification is that the sensuous things of both kinds were rejected by the things primary for interpretation, namely those which are of the Word as to the internal sense; and these sensuous things are said to be rejected when they have no faith in such things; for sensuous things and those which by their means enter immediately into the thought, are fallacious, and all the fallacies which prevail in man are from this source. It is from these that few believe the truths of faith, and that the natural man is opposed to the spiritual, that is, the external man to the internal; and therefore if the natural or external man begins to rule over the spiritual or internal man, the things of faith are no longer believed; for fallacies overshadow and cupidities suffocate them. [2] As few know what the fallacies of the senses are, and few believe that they induce so great a shade on rational things, and most of all on the spiritual things of faith, even so as to extinguish them, especially when the man is at the same time in the delight of the cupidities from the love of self and the love of the world, the subject may be illustrated by examples, showing first what are the fallacies of the senses which are merely natural, or in those things which are in nature, and then what are the fallacies of the senses in spiritual things. (1) It is a fallacy of merely natural sense, or that which is in nature, to believe that the sun revolves once each day around this earth, and also the sky with all the stars; and although it is said that it is incredible-because impossible-that so great an ocean of fire as is the sun, and not only the sun but also innumerable stars, should revolve around the earth once every day without any change of place relatively to one another, and although it is added that it may be seen from the planets that the earth performs a daily and annual motion by rotation and revolution, the planets also being earths, some of them with moons revolving around them, and making - as is known by observation - daily and annual motions like our earth; nevertheless with very many persons the fallacy of sense prevails, that it is as it appears to the eye. [3] (2) It is a fallacy of merely natural sense, or that which is in nature, that there is only a single atmosphere, and that this is merely successively purer from one portion to another, and that where it ceases there is a vacuum. When only the external sensuous of man is consulted, it apprehends no otherwise. (3) It is a fallacy of merely natural sense, that from the first creation there has been impressed on seeds a property of growing up into trees and flowers, and of reproducing themselves, and that from this is the coming into existence and subsistence of all things. And if it is urged that it is not possible for anything to subsist unless it perpetually comes into existence, according to the law that subsistence is a perpetual coming into existence, and also that everything not connected with something prior to itself falls into nothing, still the sensuous of the body and the thought from this sensuous does not apprehend it, nor that each and all things subsist in the same way that they came into existence, by influx from the spiritual world, that is to say through the spiritual world from the Divine. [4] (4) Hence it is a fallacy of merely natural sense that there are simple substances, which are monads and atoms; for whatever is within the range of the external sensuous, the natural man believes to be a simple substance, or else nothing. (5) It is a fallacy of merely natural sense that all things are of nature and from nature, and that there indeed is something in purer or interior nature which is not apprehended; but if it is said that within or above nature there is what is spiritual and celestial, this is rejected; and it is believed that if it is not natural, it is nothing. (6) It is a fallacy of sense that only the body lives, and that its life perishes when it dies. The sensuous does not at all apprehend that the internal man is in every particular of the external man, and that the internal man is within nature, and in the spiritual world; hence it does not believe, because it does not apprehend, that the internal man will live after death unless it is again clothed with the body (n. 5078, 5079). [5] (7) Hence it is a fallacy of sense that man cannot live after death any more than the beasts, because these also have a life similar in many respects to that of man, man being only a more perfect animal. The sensuous, that is, the man who thinks and draws conclusions therefrom, does not apprehend that man is above the beasts and has a higher life, because he can think not only about the causes of things, but also about the Divine, and can by faith and love be conjoined with the Divine, and also receive influx therefrom and make it his own, thus that as there is reciprocity in man there is also reception, as is by no means the case with beasts. [6] (8) It is a fallacy thence derived that the very living part of man, which is called the soul, is merely something ethereal, or flamy, which is dissipated when the man dies; and that it resides in the heart, or in the brain, or in some part of this, and from thence rules the body as if this were a machine. That the internal man is in every part of the external man, and that the eye does not see from itself, nor the ear hear from itself, but from the internal man, the sensuous man does not apprehend. (9) It is a fallacy of sense that light, and also heat, can come from no other source than the sun or elementary fire. That there is light in which is intelligence, and heat in which is heavenly love, and that all the angels are in this light and heat, the sensuous does not apprehend. (10) It is a fallacy of sense that man believes that he lives of himself, or that life has been imparted to him; for so it appears to the sensuous mind. That it is the Divine alone which has life of itself, and thus that there is only one life, and that the lives in the world are only recipient forms, the sensuous mind does not at all apprehend (see n. 1954, 2706, 2886-2889, 2893, 3001, 3318, 3337, 3338, 3484, 3742, 3743, 4151, 4249, 4318-4320, 4417, 4523, 4524, 4882). [7] (11) The sensuous man believes from fallacy that adulteries are allowable; for from the sensuous he concludes that marriages are instituted merely in behalf of order for the sake of the education of the offspring; and that so long as this order is not destroyed, it is immaterial from whom the offspring comes; and also that what is of marriage differs from lasciviousness merely in its being allowed; thus also that it would not be contrary to order to marry more than one wife, if it were not forbidden by the Christian world from Holy Scripture. If they are told that there is a correspondence between the heavenly marriage and marriages on earth, and that no one can have in himself anything of marriage unless he is in spiritual truth and good, also that genuine marriage cannot possibly exist between a husband and several wives, and hence that marriages are in themselves holy, these things are rejected by the sensuous man as of no account. (12) It is a fallacy of sense that the Lord's kingdom, or heaven, resembles an earthly kingdom in respect that the joy and happiness there consist in one being greater than another, and hence having more glory than another; for the sensuous does not at all comprehend what is meant by the least being greatest, or the last first. If they are told that joy in heaven or to the angels consists in serving others by benefiting them, without any thought of merit or recompense, this strikes them as something sad. (13) It is a fallacy of sense that good works merit reward, and that to benefit anyone for the sake of self is a good work. (14) It is also a fallacy of sense that man is saved by faith alone, and that faith can exist in one who has no charity, and also that it is the faith, and not the life, that remains after death. In like manner in very many other instances. When therefore what is sensuous rules in man, the rational enlightened from the Divine sees nothing and is in thick darkness, and it is then believed that everything is rational which is concluded from what is sensuous. &5085. Unto the prison house. That this signifies among falsities, is evident from the signification of a "prison house," as being the vastation of falsity, and hence falsity (n. 4958, 5037, 5038). &5086. The place where Joseph was bound. That this signifies the state of the celestial of the natural now as to these things, is evident from the signification of "place," as being state (see n. 2625, 2837, 3356, 3387, 4321, 4882); from the representation of Joseph, as being the celestial of the spiritual from the rational (n. 4286, 4585, 4592, 4594, 4963), here the celestial of the natural, because now in the natural from which are temptations (n. 5035, 5039); and from the signification of "being bound," as being a state of temptations (see n. 5037). In the foregoing chapter the subject treated of is the state of temptations of the celestial of the spiritual in the natural as to those things which were of the interior natural, and here as to those things which are of the exterior natural. &5087. And the prince of the guards set Joseph over them. That this signifies that the celestial of the natural taught them from things primary for interpretation, is evident from the signification of the "prince of the guards," as being things primary for interpretation (n. 4790, 4966, 5084); from the representation of Joseph, as being the celestial of the natural (of which just above, n. 5086); and from the signification of "to be set over," as here being to teach; for he who for the purpose of exploration or amendment is set over those things which are being rejected, performs the office of a teacher. &5088. And he ministered to them. That this signifies that he instructed them, is evident from the signification of "ministering," as being to instruct. That "ministering" does not here mean ministering as a servant, is evident from the fact that Joseph was set over them, and therefore "to minister" here denotes to furnish the things which would be of benefit to them; and because the subject here treated of is the new natural or external sensuous, by "being set over" is signified to teach, and by "ministering" is signified to instruct. "To be set over" is predicated of the good which is of life; and to "minister" of the truth which is of doctrine (n. 4976). &5089. And they were for days in custody. That this signifies that they were long in a state of rejection, is evident from the signification of "days," as being states (see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850); here therefore "for days" means that they were long in the state of rejection which is signified by "custody" (n. 5083). The particulars which are contained in the internal sense cannot be here set forth more fully, because they are of such a nature that no idea can be formed of them from the things in this world; as for instance of the celestial of the spiritual man, and of its state in the natural when the interior natural is being made new, and afterward, when it has been made new and the exterior natural is rejected. But of these and similar things an idea may be formed from the things in heaven, which idea is such that it does not fall into any idea formed from the things in this world, except with those who while in thought can be withdrawn from sensuous things. [2] Unless man's thought can be elevated above sensuous things, so that these are seen as below him, he cannot understand any interior thing in the Word, still less such things as are of heaven abstracted from those which are of the world; for sensuous things absorb and suffocate them. It is for this reason that those who are sensuous and have zealously devoted themselves to getting knowledges, rarely apprehend anything of the things of heaven; for they have immersed their thoughts in such things as are of the world, that is, in terms and distinctions drawn from these, thus in sensuous things, from which they can no longer be elevated and thus kept in a point of view above them; thus neither can their thought be any longer freely extended over the whole field of the things of the memory, so as to select what agrees and reject what is in opposition, and apply whatever is in connection; for as already said their thought is kept closed and immersed in terms, and thus in sensuous things, so that it cannot look around. This is the reason why the learned believe less than the simple, and are even less wise in heavenly things; for the simple can look at a thing above terms and above mere knowledges, thus above sensuous things; whereas the learned cannot do so, but look at everything from terms and knowledges, their mind being fixed in these things, and thus bound as in jail or in prison. &5090. Verses 5-8. And they dreamed a dream both of them, each his dream in one night, each according to the interpretation of his dream, the butler and the baker of the king of Egypt, who were bound in the prison house. And Joseph came unto them in the morning, and saw them, and behold they were troubled. And he asked Pharaoh's courtministers that were with him in the custody of his lord's house, saying, Wherefore are your faces evil today? And they said unto him, we have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, Do not interpretations belong to God? Tell it me, I pray. "And they dreamed a dream both of them," signifies foresight concerning them; "each his dream in one night," signifies concerning the event which to them was in obscurity; "each according to the interpretation of his dream," signifies which they had in themselves; "the butler and the baker," signifies concerning the sensuous things of both kinds; "of the king of Egypt," signifies which were subordinate to the interior natural; "who were bound in the prison house," signifies which were among falsities; "and Joseph came unto them in the morning," signifies revealed and clear to the celestial of the natural; "and saw them," signifies perception; "and behold they were troubled," signifies that they were in a sad state; "and he asked Pharaoh's court ministers" signifies the sensuous things in question; "that were with him in the custody of his lord's house," signifies which were rejected; "saying, Wherefore are your faces evil today?" signifies from what affection was this sadness; "and they said unto him," signifies perception concerning these things; "We have dreamed a dream," signifies prediction; "and there is no interpreter of it," signifies that no one knows what is in them; "and Joseph said unto them," signifies the celestial of the natural; "Do not interpretations belong to God?" signifies that the Divine is in these things; "tell it me, I pray," signifies that it should be known. &5091. And they dreamed a dream both of them. That this signifies foresight concerning them, is evident from the signification of a "dream," as being foresight (n. 3698); "both of them," denotes the sensuous things of both kinds signified by "the butler and the baker." That the dreams were concerning these things is plain from the following verses. That a "dream" in the supreme sense denotes foresight, is because dreams which flow in immediately through heaven from the Lord foretell things to come. Such were the dreams of Joseph, the dreams of the butler and the baker, the dream of Pharaoh, the dream of Nebuchadnezzar, and prophetic dreams in general. The things to come which are foretold by such dreams are from no other source than the Lord's Divine foresight. Hence also it may be known that all things both in general and in particular are foreseen. &5092. Each his dream in one night. That this signifies concerning the event which to them was in obscurity, is evident from the signification of a "dream," as being foresight, and hence prediction, and because it signifies prediction, it also signifies the event, for prediction is concerning the event; and from the signification of "night," as being obscurity. "Night" in the spiritual sense signifies a state of shade brought on by falsity from evil (n. 1712, 2353), thus also obscurity, namely, of the mind. The obscurity of night in the world is natural obscurity; but the obscurity of night in the other life is spiritual obscurity. The former arises from the absence of the sun of this world and the deprivation of light therefrom, but the latter from the absence of the sun of heaven which is the Lord, and the deprivation of light (that is, of intelligence) therefrom. This deprivation does not arise from the sun of heaven setting, like the sun of the world, but from a man or spirit being in falsity from evil, and removing himself, and thus bringing obscurity upon himself. From the mere idea of night and its obscurity in both senses, it is evident how the spiritual sense stands relatively to the natural sense of this same thing. Moreover, spiritual obscurity is threefold, one kind being from the falsity of evil, the second from ignorance of truth, and the third is that of exterior things relatively to interior things, thus of the sensuous things of the external man relatively to the rational things of the internal man. All these kinds of obscurity however, arise from the fact that the light of heaven (or intelligence and wisdom from the Lord) is not received; for this light is continually flowing in, but it is rejected, suffocated, or perverted by the falsity of evil; is but little received by ignorance of truth; and is dulled by being made general by the sensuous things of the external man. &5093. Each according to the interpretation of his dream. That this signifies which they had in themselves (namely, the event), is evident from the signification of the "interpretation of a dream," as being the unfolding of it, and hence the knowledge of the event, thus the event which they had in themselves. That a "dream" denotes the event may be seen just above (n. 5092). &5094. The butler and the baker. That this signifies concerning the sensuous things of both kinds, is evident from the signification of a "butler," as being the sensuous subordinate to the intellectual part (see n. 5077); and from the signification of a "baker," as being the sensuous subordinate to the will part (n. 5078). That these were rejected by the interior natural has been said above (n. 5083, 5089). Be it known, however, that it was not the sensuous things themselves-namely, those of the sight, hearing, smell, taste, and touch-that were rejected, for from these the body lives; but it was the views or thoughts, and also the affections and desires, from them. Objects from the world enter into the external or natural memory of man through these sensuous things on the one hand, and objects through rational things on the other. These objects separate themselves in his memory. Those which have entered through rational things take a more interior place, but those which have entered through the sensuous things have a more exterior place; hence as before said the natural becomes twofold, interior and exterior. [2] The interior natural is what is represented by Pharaoh the king of Egypt, but the exterior natural by the butler and the baker. What the difference is may be seen from their respective views of things, or thoughts, and the conclusions thence derived. One who thinks and concludes from the interior natural is so far rational as he imbibes what enters through the rational; but one who thinks and concludes from the exterior natural, is so far sensuous as he imbibes what enters from sensuous things. Such a man is also called a sensuous man, but the other a rational man. When a man dies he takes with him all the natural; and such as it has been formed with him in the world, such it remains; insofar as he has become imbued with what is from the rational, insofar he is rational; and insofar as he has become imbued with what is from the sensuous, so far he is sensuous. The difference is that insofar as the natural has drawn and appropriated to itself what is from the rational, so far it looks at as beneath itself the sensuous things of the exterior natural, and insofar it has dominion over them, deeming worthless and rejecting the fallacies thence derived, whereas insofar as the natural has drawn and appropriated to itself anything from the sensuous things of the body, so far it looks at rational things as beneath itself, deeming them worthless and rejecting them. [3] For example, the rational natural man can comprehend that man does not live from himself, but by an influx of life through heaven from the Lord; but the sensuous man cannot comprehend this, for he says that he plainly feels and perceives that life is in himself, and that it is idle to speak contrary to the evidence of the senses. As another example: the rational natural man comprehends that there is a heaven and a hell, whereas the sensuous man denies this, because he does not apprehend that there is any purer world than that which he sees with his eyes. The rational natural man comprehends that there are spirits and angels who are unseen; but the sensuous man does not comprehend this, supposing that to be nothing which he does not see and touch. [4] As still another example: the rational natural man comprehends that it is the part of an intelligent man to look at ends, and to foresee and to dispose the means to some ultimate end. When he looks at nature from the order of things, he sees that nature is a complex of means, and he then perceives that a Supreme Being of intelligence has disposed them; but to what ultimate end he does not see unless he becomes spiritual. On the other hand the sensuous man does not comprehend that there can be anything distinct from nature, thus neither that there can be any Entity which is above nature. What it is to understand, to be wise, to look at ends, and to dispose means, he does not apprehend unless it is called natural; and when it is called natural, he has an idea of these operations like that which an artificer has of an automaton. From these few instances it may be seen what is meant by the interior natural and the exterior natural, and also what by sensuous things being rejected; namely, not the rejection of the things of sight, hearing, smell, taste, and touch, in the body, but of the conclusions therefrom concerning interior things. &5095. Of the king of Egypt. That this signifies which were subordinate to the interior natural, is evident from the representation of Pharaoh or the king of Egypt in this chapter, as being a new state of the natural (n. 5079, 5080), consequently the interior natural, for this was made new. What the interior natural is, and what the exterior, may be seen just above (n. 5094). What is the nature of the internal sense in the historic and prophetic portions of the Word, must be briefly told. Where several persons are mentioned in the historic sense-as here Joseph, Pharaoh, the prince of the guards, the butler and the baker-in the internal sense they indeed signify various things; but only in one person. The reason is that names signify things, as for instance Joseph here represents the Lord as to the celestial spiritual from the rational and also in the natural, Pharaoh represents Him as to the new state of the natural or as to the interior natural, the butler and the baker represent Him as to those things which are of the exterior natural. Such is the internal sense; and it is the same in other places, as where Abraham, Isaac, and Jacob are mentioned. In the sense of the letter these are three persons, but in the supreme sense all three represent the Lord-Abraham the Divine Itself, Isaac the Divine intellectual, and Jacob His Divine natural. It is the same in the prophets, where sometimes the narration consists of mere names, such as those of persons, kingdoms, or cities, and yet in the internal sense these names together present and describe one thing. One who is not aware of this may easily be led away by the sense of the letter into thinking of a variety of things, and thus the idea of one thing is dissipated. &5096. Who were bound in the prison house. That this signifies which were among falsities, is evident from the signification of "being bound in a prison house," as being to be among falsities (see n. 4958, 5037, 5038, 5085). They who are in falsities, and still more they who are in evils, are said to be "bound," and in "prison"-not that they are in any bond, but for the reason that they are not in freedom, for those who are not in freedom are interiorly bound. For they who have confirmed themselves in falsity are no longer in any freedom to choose and receive truth; and they who have much confirmed themselves therein are not even in freedom to see truth, still less to acknowledge and believe it; for they are in the persuasion that falsity is truth, and truth falsity. This persuasion is such that it takes away all freedom to think anything else, and consequently holds the very thought in bonds and as it were in prison. This has become evident to me from much experience with those in the other life who have been in persuasion of falsity through confirmations in themselves. [2] They are such as not at all to admit truths, but to reflect or strike them back again, and this with hardness according to the degree of the persuasion, especially when the falsity is from evil, or when evil has persuaded them. These are they who are meant in the Lord's parable in Matthew: Some seeds fell upon the hard way, and the birds came and devoured them (Matt. 13:4); the "seeds" are Divine truths; the "hard rock" is persuasion; the "birds" are principles of falsity. They who are such do not even know that they are in bonds or in prison, for they are affected with their own falsity, and love it for the sake of the evil from which it springs; hence they suppose that they are in freedom, for whatever is of the affection or love appears free. But they who are not in confirmed falsity-that is, in the persuasion of falsity-easily admit truths, and see and choose them, and are affected with them, and afterward see falsities as it were beneath themselves, and also see how they who are in the persuasion of falsity are bound. These are in so much freedom that in view and thought they can as it were range through the whole heaven to innumerable truths; but no one can be in this freedom unless he is in good; for from good man is in heaven, and in heaven truths appear from good. &5097. And Joseph came unto them in the morning. That this signifies revealed and clear to the celestial of the spiritual, is evident from the representation of Joseph, as being the celestial of the spiritual (n. 4286, 4592, 4963); and from the signification of "morning," as being a state of enlightenment, (n. 3458), thus what is revealed and clear. That "morning" has this signification is because all times of the day, like all times of the year, signify various states in accordance with the variations of the light of heaven. The variations of the light of heaven are not variations like those of the light of the world every day and every year, but are variations of intelligence and love; for the light of heaven is nothing else than Divine intelligence from the Lord, which is bright before the eyes; and the heat of this light is the Lord's Divine love, which is warm to the sense. It is this light which gives man understanding, and this heat which gives him vital warmth and a will of good. Morning in heaven is a state of enlightenment as to those things which are of good and truth, which state exists when it is acknowledged, and still more when it is perceived, that good is good and that truth is truth. Perception is internal revelation; hence by the "morning" is signified what is revealed; and because then that becomes clear which before was obscure, by "morning" is also signified what is clear. [2] Moreover, by "morning" is signified in the supreme sense the Lord Himself, for the reason that the Lord is the Sun from which comes all the light in heaven, and He is always in the rising, thus in the morning. Moreover, He is always rising with everyone who receives the truth which is of faith and the good which is of love, but He is setting with everyone who does not receive these-not that the Sun there sets, for as just said He is always in the rising; but that he who does not receive, causes Him as it were to set with himself. This may be compared in some degree to the changes of the sun of this world in respect to the inhabitants of the earth; for neither does this sun set, since it always remains in its place and is always shining thence; but it appears as if it set, because the earth rotates about its axis once every day, and at the same time removes its inhabitant from the sight of the sun (see n. 5084); and therefore the setting is not in the sun, but in the removal of the inhabitant of the earth from its light. This comparison is illustrative; and because in every part of nature there is something representative of the Lord's kingdom, it also instructs us that the deprivation of the light of heaven-that is, of intelligence and wisdom-does not take place because the Lord, who is the Sun of intelligence and wisdom, sets with anyone, but because the inhabitant of His kingdom removes himself, that is, suffers himself to be led by the hell by which he is removed. &5098. And saw them. That this signifies perception, is evident from the signification of "seeing," as being to understand and perceive (n. 2150, 3764, 4567, 4723). &5099. And behold they were troubled. That this signifies that they were in a sad state, is evident without explication. &5100. And he asked Pharaoh's court ministers. That this signifies the sensuous things in question, is evident from the signification of "Pharaoh's court ministers" as being the sensuous things of both kinds-those which are subordinate to the intellectual part, and those which are subordinate to the will part (of which above, n. 5081). &5101. That were with him in the custody of his lord's house. That this signifies which were rejected, is evident from the signification of "being given into custody," thus of "being in custody," as being to be in a state of rejection (of which also above, n. 5083). &5102. Saying, Wherefore are your faces evil today? That this signifies from what affection was this sadness, is evident from the signification of "faces," as being the interiors (see n. 358, 1999, 2434, 3527, 4066, 4796, 4797), thus the affections. For the interiors of man from which come the thoughts which are also interiors, are the affections; because as these are of his love, they are of his life. It is known that with those who are in innocence the affections are presented visibly in the face; and as the affections are so presented, so also are the thoughts in general, for these are the forms of the affections. Hence regarded in itself the face is nothing else than a representative image of the interiors. To the angels all faces appear thus, and not otherwise; for the angels do not see the faces of men in their material form, but in their spiritual form, that is, in the form which the affections and the derivative thoughts present. These are what make the very face of man, as may be known from the fact that when the face is deprived of them it is a mere dead thing, and that the face has life from them, and is pleasing according to them. The sadness of the affection, or "from what affection is it," is signified by his saying, "Wherefore are your faces evil today?" &5103. And they said unto him. That this signifies perception concerning these things, is evident from the signification of "saying" in the historic parts of the Word, as being perception (of which frequently above). &5104. We have dreamed a dream. That this signifies prediction, is evident from the signification of a "dream," as being foresight, and hence prediction (of which also above n. 5091). &5105. And there is no interpreter of it. That this signifies that no one knows what is in them, is evident from the signification of an "interpretation," as being an unfolding of what there is within (see n. 5093), thus of what is in them. &5106. And Joseph said unto them. That this signifies the celestial of the natural, is evident from the representation of Joseph, as being the celestial of the natural (as above, n. 5086). &5107. Do not interpretations belong to God? That this signifies that the Divine is in these things, is evident from the signification of an "interpretation," when predicated of dreams, as being that which is in them (as just above, n. 5105). The Divine is signified by "God." &5108. Tell it me, I pray. That this signifies that it should be known, is evident from the signification of "tell it, I pray," as involving that it be known; as is plain from the following verses. &5109. Verses 9-13. And the prince of the butlers told his dream to Joseph, and said to him, In my dream behold a vine was before me; and in the vine were three shoots, and it was as though it budded, its blossom went up, and the clusters thereof ripened grapes. And Pharaoh's cup was in my hand, and I took the grapes, and pressed them into Pharaoh's cup, and I gave the cup upon the palm of Pharaoh. And Joseph said to him, This is the interpretation of it; The three shoots three days are these. In yet three days shall Pharaoh lift up thy head, and shall bring thee back upon thy station, and thou shalt give Pharaoh's cup into his hand, after the former manner when thou wast his butler. "And the prince of the butlers told his dream to Joseph," signifies that the celestial of the spiritual perceived the event concerning those things which were of the sensuous subject to the intellectual part, and which had hitherto been rejected; "and said to him," signifies revelation from perception; "In my dream," signifies prediction; "behold a vine was before me," signifies the intellectual part; "and in the vine were three shoots," signifies the derivations thence even to the last; "and it was as though it budded," signifies the influx by which the rebirth is effected; "its blossom went up," signifies the state near regeneration; "and the clusters thereof ripened grapes," signifies conjunction of spiritual truth with celestial good; "and Pharaoh's cup was in my hand," signifies the influx of the interior natural into the exterior, and the beginning of reception; "and I took the grapes, and pressed them into Pharaoh's cup," signifies reciprocal influx into the goods from a spiritual origin there; "and I gave the cup upon the palm of Pharaoh," signifies appropriation by the interior natural; "and Joseph said to him, This is the interpretation of it," signifies revelation from perception from the celestial in the natural as to what it had in itself; "the three shoots three days are these," signifies continuous derivations down to the last one; "in yet three days," signifies that there would then be a new state; "shall Pharaoh lift up thy head," signifies what is provided, and hence what is concluded; "and shall bring thee back upon thy station," signifies that the things which are of the sensuous subject to the intellectual part would be reduced into order, that they might be in the last place; "and thou shalt give Pharaoh's cup into his hand," signifies that thereby they may serve the interior natural; "after the former manner," signifies in accordance with the law of order; "when thou wast his butler," signifies as is usual with sensuous things of this kind. &5110. And the prince of the butlers told his dream to Joseph. That this signifies that the celestial of the spiritual perceived the event concerning the things of the sensuous subject to the intellectual part and which had hitherto been rejected, is evident from the representation of Joseph, as being the celestial of the spiritual (n. 4286, 4585, 4592, 4594, 4963); and from the signification of a "dream," as being foresight and hence the event (of which above, n. 5091, 5092, 5104), thus the event that was foreseen or perceived; and from the signification of the "prince of the butlers," as being the sensuous subject to the intellectual part in general (n. 5077, 5082). That it was rejected is meant by his being in custody (n. 5083, 5101). From these things it is plain that such is the internal sense of these words. Moreover that Joseph, by whom is represented the celestial of the spiritual, perceived the event, is evident from the verses that follow. [2] It is said, "the celestial of the spiritual," and thereby is meant the Lord; the same may also be said abstractedly of Him, because He is the celestial itself and the spiritual itself, that is, good itself and truth itself. As regards man, these cannot indeed be conceived of abstractedly from person, because what is natural is adjoined to everything of his thought; nevertheless, when we consider that everything in the Lord is Divine, and that the Divine is above all thought, and altogether incomprehensible even to the angels, consequently if we then abstract that which is comprehensible, there remains being and coming-forth itself, which is the celestial itself and the spiritual itself, that is, good itself and truth itself. [3] Nevertheless, as man is such that he can have no idea of thought whatever about abstract things unless he adjoins something natural which has entered from the world through the senses (for without some such natural thing his thought perishes as in an abyss and is dissipated), therefore lest what is Divine should perish in man when he is wholly immersed in bodily and earthly things, and with whomsoever it remained it should be defiled by an unclean idea, and together with what is Divine everything celestial and spiritual thence derived should also perish, it pleased Jehovah to present Himself such as He actually is, and such as He appears in heaven, namely, as a Divine Man. For everything of heaven conspires to the human form, as may be seen from what has been shown at the end of the chapters concerning the correspondence of all things of man with the Grand Man, which is heaven. This Divine, or this of Jehovah in heaven, is the Lord from eternity. The same the Lord took also upon Him when He glorified or made Divine the human in Himself, as is very evident from the form in which He appeared before Peter, James, and John, when He was transfigured (Matt. 17:1, 2); and also in which He at times appeared to the prophets. It is from this that everyone is able to think of the Divine Itself as of a Man, and at the same time of the Lord, in whom is all the Divine, and a perfect Trinity, for in the Lord the Divine Itself is the Father, this Divine in heaven is the Son, and the Divine thence proceeding is the Holy Spirit. That these are a one, as He Himself teaches, is hence manifest. &5111. And said to him. That this signifies revelation from perception, is evident from the signification of "saying" in the historic parts of the Word, as being perception (n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3395, 3509), thus also revelation, for this is internal perception, and is from perception. &5112. In my dream. That this signifies prediction, is evident from the signification of a "dream," as being foresight and prediction therefrom (of which above, n. 5091, 5092, 5104). &5113. Behold, a vine was before me. That this signifies the intellectual part, is evident from the signification of a "vine," as being the intellectual part in the spiritual church, of which hereafter. As by the "butler" is signified the sensuous subject to the intellectual part, and as the influx of the intellectual into the sensuous subordinate thereto is here treated of, therefore in the dream there appeared a vine with shoots, blossom, clusters, and grapes, by which is described influx and the rebirth of this sensuous. As regards the intellectual of the spiritual church, be it known that where this church is described in the Word, its intellectual part is everywhere treated of, for the reason that it is the intellectual part which in the man of this church is regenerated and becomes a church. [2] For there are in general two churches, the celestial and the spiritual. The celestial church is with the man who can be regenerated or become a church as to the will part; and the spiritual church is with the man who, as just said, can be regenerated only as to the intellectual part. The Most Ancient Church, which was before the flood, was celestial, because with those who belonged to it there was some wholeness in the will part; but the Ancient Church, which was after the flood, was spiritual, because with those who belonged to it there was not anything whole in the will part, but only in the intellectual part. For this reason where the spiritual church is treated of in the Word, its intellectual part is chiefly treated of (on which subject see above, n. 640, 641, 765, 863, 875, 895, 927, 928, 1023, 1043, 1044, 1555, 2124, 2256, 2669, 4328, 4493). That with those who are of the spiritual church it is the intellectual part that is regenerated, may be seen also from the fact that the man of this church has no perception of truth from good, as had they who were of the celestial church; but must first learn the truth which is of faith, and become imbued with what is intellectual, and thus from truth learn what is good; and after he has thus learned it, he is able to think it, and then to will it, and at last to do it; and then a new will is formed in him by the Lord in the intellectual part. By this new will the spiritual man is elevated by the Lord into heaven, evil still remaining in the will that is proper to him; which will is then miraculously separated, and this by a higher force, whereby he is withheld from evil and kept in good. [3] But the man of the celestial church was regenerated as to the will part, by being imbued from infancy with the good of charity; and when he had attained to a perception of this, he was led into the perception of love to the Lord, whereby all the truths of faith appeared to him in the intellect as in a mirror. The understanding and the will made in him a mind wholly one; for by the things in the understanding it was perceived what was in the will. In this consisted the wholeness of that first "man" by whom the celestial church is signified. [4] That a "vine" is the intellectual part of the spiritual church is evident from many other passages in the Word; as in Jeremiah: What hast thou to do with the way of Egypt, to drink the waters of Shihor? Or what hast thou to do with the way of Assyria, to drink the waters of the river? And yet I had planted thee a wholly noble vine, a seed of truth; how then art thou turned to Me into the degenerate shoots of a strange vine? (Jer. 2:18, 21); speaking of Israel, by whom is signified the spiritual church (n. 3654, 4286). "Egypt" and "the waters of Shihor" denote memory-knowledges which pervert (n. 1164, 1165, 1186, 1462); "Assyria" and "the waters of the river" denote reasoning from these knowledges against the good of life and the truth of faith (n. 119, 1186); a "noble vine" denotes the man of the spiritual church, who is called a "vine" from the intellectual part; the "degenerate shoots of a strange vine" denote the man of the perverted church. [5] In Ezekiel: A riddle and a parable concerning the house of Israel. A great eagle took of the seed of the land, and placed it in a field of sowing; it budded and became a luxuriant vine of low stature, so that its shoots looked back toward her, and the roots thereof were under her; so it became a vine that made shoots, and sent forth sprigs to the eagle. This vine applied its roots, and sent its shoots toward her, in a good field by many waters. It was planted that it might make a branch, that it might be for a vine of magnificence (Ezek. 17:2-3, 5-8); the "eagle" denotes the rational (n. 3901); the "seed of the land" denotes the truth of the church (n. 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373); its "becoming a luxuriant vine" and a "vine of magnificence" denotes becoming a spiritual church, which is called a "vine" from the wine thence produced, which signifies spiritual good or the good of charity from whence comes the truth of faith, implanted in the intellectual part. [6] In the same: Thy mother was like a vine, in thy likeness, planted by the waters; a fruitful one, and made full of branches by reason of many waters; whence she had rods of strength for the scepter of them that bear rule; and its stature lifted itself above among the tangled boughs, and appeared in its height in the multitude of shoots (Ezek. 19:10-11); also said of Israel, by whom is signified the spiritual church, which is compared to a "vine" for a reason like that mentioned just above. In this passage are described its derivations in the natural man even to the last, namely, to memory-knowledges from the senses, which are the "tangled boughs" (n. 2831). [7] In Hosea: I will be as the dew to Israel; his branches shall go, and his honor shall be as the olive's, and his odor as Lebanon's. They that dwell in his shadow shall return; they shall vivify the corn, and blossom as the vine; his memory shall be as the wine of Lebanon. O Ephraim, what have I to do any more with idols? (Hos. 14:5-8); "Israel" denotes the spiritual church, whose blossoming is compared to a "vine," and its memory to the "wine of Lebanon," from the good of faith implanted in the intellectual part; "Ephraim" is the intellectual part in the spiritual church (n. 3969). [8] In Zechariah: The remains of the people; the seed of peace; the vine shall give her fruit, and the earth shall give her increase, and the heavens shall give their dew (Zech. 8:11-12); the "remains of the people" denote truths stored up by the Lord in the interior man (see n. 468, 530, 560, 561, 660, 798, 1050, 1738, 1906, 2284); the "seed of peace" denotes good there; the "vine," the intellectual part. [9] In Malachi: I will rebuke for you him that consumeth, that he corrupt not for you the fruit of the land; neither shall the vine be bereaved for you in the field (Mal. 3:11); the "vine" denotes the intellectual part; the vine is said "not to be bereaved" when the intellectual part is not deprived of the truths and goods of faith; on the other hand it is said to be "empty" when there are falsities therein and consequent evils; as in Hosea: Israel is an empty vine, he maketh fruit like himself (Hos. 10:1). [10] In Moses: He shall bind his ass's colt unto the vine, and the son of his ass unto the choice vine, after he hath washed his clothing in wine, and his covering in the blood of grapes (Gen. 49:11); from the prophecy of Jacob, then Israel, about his twelve sons, here about Judah, by whom is represented the Lord (n. 3881). The "vine" here denotes the intellectual part in the spiritual church, and the "choice vine," the intellectual part in the celestial church. [11] In David: Jehovah, Thou hast made to come forth a vine out of Egypt; Thou didst drive out the nations, and plantedst it. Thou didst cleanse before it, and didst cause its roots to be rooted so that it filled the land. The mountains were covered with the shadow of it, and the cedars of God with the boughs. Thou hast sent forth the shoots thereof even to the sea, and the little branches thereof to the Euphrates. The boar out of the forest trampleth it, and the wild beast of the field grazeth it down (Ps. 80:8-11, 13); the "vine out of Egypt" in the supreme sense denotes the Lord, the glorification of His Human being described by it and its shoots. In the internal sense the "vine" here is the spiritual church, and also the man of this church, such as he is when made new or regenerated by the Lord as to the intellectual and will parts. The "boar in the forest" is the falsity, and the "wild beast of the fields" the evil, which destroy the church as to faith in the Lord. [12] In Revelation: The angel thrust his sickle into the earth, and vintaged the vine of the earth; and cast it into the great winepress of the anger of God; the winepress was trodden outside the city, and there came forth blood out of the winepress even to the horses' bridles (Rev. 14:19-20); "to vintage the vine of the earth" denotes to destroy the intellectual part in the church; and because this is signified by the "vine," it is also said that "there came forth blood out of the winepress even to the horses' bridles;" for by "horses" are signified intellectual things (n. 2761, 2762, 3217). In Isaiah: It shall come to pass in that day, that every place where there were a thousand vines for a thousand of silver, shall be for briars and brambles (Isa. 7:23). Again: The inhabitants of the earth shall be burned, and man shall be left rare; the new wine shall mourn, the vine shall languish (Isa. 24:6-7). Again: They shall beat themselves upon the paps for the fields of unmixed wine, for the fruitful vine. Upon the land of My people come up thorn and briar (Isa. 32:12-13). In these passages the subject treated of is the vastation of the spiritual church as to the good and truth of faith, thus as to the intellectual part; for as before said the truth and good of faith are in the intellectual part of the man of this church. Everyone can see that by a "vine" here is not meant a vine, nor by the "earth" the earth; but that they mean something of the church. [13] As in the genuine sense a "vine" signifies the good of the intellectual part; and a "fig tree" the good of the natural man, or what is the same, that a "vine" signifies the good of the interior man, and a "fig tree" the good of the exterior man, therefore a "fig tree" is often mentioned in the Word at the same time as a "vine"; as in the following passages: Consuming I will consume them; no grapes on the vine nor figs on the fig tree, and the leaf is fallen (Jer. 8:13). I will bring a nation upon you from far, O house of Israel, which shall eat up thy vine and thy fig tree (Jer. 5:15, 17). In Hosea: I will lay waste her vine and her fig tree (Hos. 2:12). In Joel: A nation is come up upon My land, it hath reduced My vine into a waste, and My fig tree into froth, stripping it hath stripped it, and cast it forth, the shoots thereof are made white; the vine is withered, and the fig tree languisheth (Joel 1:6-7, 12). Be not afraid, ye beasts of My fields; for the dwelling places of the wilderness are become grassy; because the tree hath made its fruit, and the fig tree and the vine shall yield their strength (Joel 2:22). In David: He smote their vine and their fig tree, and brake the tree of their border (Ps. 105:33). In Habakkuk: The fig tree shall not blossom, and no produce is in the vines (Hab. 3:17). In Micah: Out of Zion shall go forth doctrine, and the word of Jehovah from Jerusalem; they shall sit everyone under his vine and under his fig tree, and none maketh afraid (Micah 4:2, 4). In Zechariah: In that day shall ye call a man to his fellow, under the vine and under the fig tree (Zech. 3:10). In the first book of Kings: In the time of Solomon there was peace from all the passes round about; and Judah and Israel dwelt in confidence, everyone under his vine and under his fig tree (1 Kings 4:24-25). That a "fig tree" is the good of the natural or exterior man, may be seen above (n. 217). [14] That a "vine" is the intellectual part made new or regenerated by good from truth and by truth from good is evident from the Lord's words to the disciples, after he had instituted the holy supper: I say to you, I will not drink henceforth of this product of the vine, until that day when I shall drink it new with you in My Father's kingdom (Matt. 26:29); good from truth and truth from good, by which the intellectual part is made new, or man is made spiritual, are signified by the "product of the vine" and the appropriation thereof by "drinking." (That "to drink" is to appropriate, and that it is predicated of truth, may be seen above, n. 3168.) That this is not done fully except in the other life is signified by "until that day when I shall drink it new with you in My Father's kingdom." That by the "product of the vine" is not meant must or wine, but something heavenly of the Lord's kingdom is very manifest. [15] As the intellectual part in the spiritual man is made new and regenerated by truth which is from the Lord alone, therefore the Lord compares Himself to a "vine" and those who are implanted in the truth which is from Him, and consequently in Him, He compares to the "shoots" and the good therefrom to the "fruit" in John: I am the true vine, and My Father is the vine dresser; every shoot in Me that beareth not fruit, He taketh away; but every shoot that beareth fruit, He pruneth it, that it may bear more fruit. Abide in Me, and I in you. As the shoot cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in Me. I am the vine, ye are the shoots; he that abideth in Me, and I in him, the same beareth much fruit; for without Me ye can do nothing. This is My commandment, that ye love one another as I have loved you (John 15:1-2, 4-5, 12). [16] As in the supreme sense a "vine" signifies the Lord as to Divine truth, and hence in the internal sense the man of the spiritual church, therefore a "vineyard" signifies the spiritual church itself (n. 1069, 3220). As the Nazirite represented the celestial man, who is regenerated through the good of love, and not through the truth of faith like the spiritual man, and who consequently is not regenerated as to the intellectual part, but as to the will part (as may be seen above), therefore the Nazirite was forbidden to eat anything which came forth from the vine, thus was not to drink wine (Num. 6:3, 4; Judges 13:14); from this also it is evident that by the "vine" is signified the intellectual part that belongs to the spiritual man, as already shown. [17] (That the Nazirite represented the celestial man may be seen above, n. 3301.) Hence also it may be seen that it cannot possibly be known why the Nazirite was forbidden whatever came forth from the vine (not to mention many other things regarding him), unless it is known what the "vine" signifies in its own sense, and also unless it is known that there is a celestial church and a spiritual church, and that the man of the celestial church is regenerated in a manner different from the man of the spiritual church-the former by means of seed implanted in the will part, the latter by means of seed implanted in the intellectual part. Such are the arcana stored up in the internal sense of the Word. &5114. And in the vine were three shoots. That this signifies the derivations thence even to the last, is evident from the signification of the "vine," as being the intellectual part (of which just above, n. 5113); and from the signification of "three," as being what is complete and continuous even to the end (n. 2788, 4495); and from the signification of "shoots," as being derivations. For as the "vine" is the intellectual part, the "shoots" are nothing else than derivations thence; and as "three" signifies what is continuous even to the end, or from the first even to the last, by "three shoots" are signified the derivations from the intellectual part down to the last, which is the sensuous; for the first in order is the intellectual part, and the last is the sensuous. The intellectual part in general is the sight of the internal man, which sees from the light of heaven, which is from the Lord, and all that it sees is spiritual and celestial. But the sensuous in general is of the external man, here the sensuous of the sight, because this corresponds and is subordinate to the intellectual; this sensuous sees from the light of the world, which is from the sun, and all that it sees is worldly, bodily, and earthly. [2] There are in man derivations from the intellectual part, which is in the light of heaven, down to the sensuous, which is in the light of the world; unless this were so, the sensuous could not have any human life. The sensuous of man has no life in consequence of seeing from the light of the world, for the light of the world has no life in it; but in consequence of seeing from the light of heaven, for this light has life in it. When this light falls with man into those things which are from the light of the world, it vivifies them and causes him to see objects intellectually, thus as a man; and from this, by knowledges born from things he has seen and heard in the world, thus from things that have entered through the senses, man has intelligence and wisdom, and from these has civil, moral, and spiritual life. [3] As regards the derivations specially, in man they are of such a nature that they cannot be briefly set forth. They are steps or degrees as of a ladder between the intellectual part and the sensuous, but no one can apprehend these degrees unless he knows that they are most distinct from one another, so distinct that the interior can exist and subsist without the exterior, but not the exterior without the interior. For example: the spirit of man can subsist without the material body, and also actually does so subsist when by death it is separated from the body. The spirit of man is in an interior degree, and the body is in an exterior degree. It is similar with the spirit of man after death: if he is among the blessed, he is in the last degree among them when in the first heaven, in an interior degree when in the second, and in the inmost when in the third; and when he is in this, he is indeed at the same time in the rest, but these are quiescent in him, almost as the bodily part in man is quiescent in sleep, but with this difference, that with the angels the interiors are then in the highest wakefulness. Therefore there are as many distinct degrees in man as there are heavens, besides the last, which is the body with its sensuous things. [4] From this it may in some measure appear how the case is with the derivations from first to last, or from the intellectual part down to the sensuous. The life of man, which is from the Lord's Divine, passes through these degrees from the inmost down to the last or ultimate degree, and in each degree it is derived from what is prior, becoming more and more general, and in the ultimate degree most general. The derivations in the lower degrees are merely compositions, or rather combinations [conformationes], of the singulars and particulars of the higher degrees in succession, together with an addition from purer nature, and then from grosser nature, of such things as may serve for containing vessels; and if these vessels are decomposed, the singulars and particulars of the interior degrees, which had been combined therein, return to the degree next higher. And as with man there is a connection with the Divine, and his inmost is of such a nature that he can receive the Divine, and not only receive it, but also make it his own by acknowledgment and affection, thus by reciprocation, he therefore can never die, because he has thus been implanted in the Divine, and is therefore in what is eternal and infinite, not merely through the influx thence, but also through the reception of it. [5] From this it may be seen how unlearnedly and inanely those think about man who compare him to the brute animals, and believe that he will not live after death any more than they-not considering that with the brute animals there is no reception, nor through acknowledgment and affection any reciprocal appropriation, of the Divine, and consequent conjunction with it; and not considering that in consequence of the state of animals being of this nature, the recipient forms of their life cannot but be dissipated; for with them the influx passes through their organic forms down into the world, and there terminates and vanishes, and never returns. &5115. And it was as though it budded. That this signifies the influx by which the rebirth is effected, is evident from the signification of "budding," or producing leaves and afterward blossoms, as being the first of rebirth. The reason why influx is signified is that when man is being reborn, spiritual life flows into him, exactly as when a tree is budding its life flows in through the heat from the sun. He who is born a man is in the Word occasionally compared to the subjects of the vegetable kingdom, especially to trees; and this because the whole vegetable kingdom, as well as the animal kingdom, represents such things as are in man, and consequently such as are in the Lord's kingdom; for man is a heaven in the least form, as is evident from what has been shown at the end of the chapters concerning the correspondence of man with the Grand Man, or heaven. Hence also the ancients called man a microcosm; and they might also have called him a little heaven had they known more about the state of heaven. (That universal nature is a theater representative of the Lord's kingdom, may be seen above, n. 2758, 3483, 4939.) [2] But it is especially the man who is being born anew, that is, who is being regenerated by the Lord, who is called a heaven; for he is then implanted in the Divine good and truth which are from the Lord, and consequently in heaven. For the man who is being reborn begins like a tree from seed (and therefore the truth which is from good is signified by "seed" in the Word); and also like a tree he produces leaves, then blossoms, and finally fruit; for he produces such things as are of intelligence, which in the Word are signified by "leaves," then such things as are of wisdom, which are signified by "blossoms," and finally such things as are of life, that is, the goods of love and charity in act, which in the Word are signified by "fruits." Such is the representative likeness between the fruit-bearing tree and the man who is being regenerated, insomuch that if anything is known about spiritual good and truth, the nature of regeneration may be learned from a tree. From this it is evident that by the "vine" in this dream is representatively described the full process of the rebirth of man as to the sensuous subject to the intellectual part; first by the three shoots, then by the budding, next by the blossoms, afterward by the ripening of the clusters into grapes, and finally by their being pressed into Pharaoh's cup and given to him. [3] Moreover the dreams which flow in through heaven from the Lord, never appear otherwise than according to representatives. He therefore who does not know what this or that thing in nature represents, and especially he who is quite unaware that anything is representative, cannot but believe that these representatives are merely comparisons, such as everyone uses in common speech. They indeed are comparisons, but such as correspond, and are therefore actually presented to view in the world of spirits, when the angels in an interior heaven are conversing about the spiritual and celestial things of the Lord's kingdom. (In regard to dreams, see above, n. 1122, 1975, 1977, 1979-1981.) &5116. Its blossom went up. That this signifies the state near regeneration, is evident from the signification of the "blossom" that buds forth from the tree before the fruit, as being the state before regeneration. As just said (n. 5115), the budding and fruiting of a tree represent the rebirth of man-its becoming green from the leaves represents the first state; the blossoming the second, which is the next before regeneration; and the fruiting the third, which is the very state of the regenerate. It is from this that "leaves" signify the things of intelligence, or the truths of faith (n. 885), for these are the first things of the rebirth or regeneration; while "blossoms" signify the things of wisdom, or the goods of faith, because these immediately precede the rebirth or regeneration; and "fruits" signify those things which are of life, or the works of charity, because these follow and constitute the very state of the regenerate. [2] That such things exist in the vegetable kingdom is owing to the influx of the spiritual world. This, however, cannot be believed by those who attribute all things to nature, and nothing to the Divine; whereas they who attribute all things to the Divine, and nothing to nature, are permitted to see not only that everything is from the Divine, but also that everything has a correspondence, and is therefore representative; and finally they are permitted to see that universal nature is a theater representative of the Lord's kingdom; thus that the Divine is in every particular of nature, insomuch that nature is a representation of the eternal and the infinite-of the eternal from propagation even to eternity, of the infinite from the multiplication of seeds to infinity. Such endeavors could never have existed in everything in the vegetable kingdom unless the Divine continually flowed in; for from influx comes endeavor, from endeavor energy, and from energy effect. [3] They who attribute all things to nature say that such things were imparted to fruits and seeds at their first creation, and that from the energy thence received they are afterward impelled of themselves to such activities; but they do not consider that subsistence is a perpetual coming into existence, or what is similar, that propagation is perpetual creation; neither do they consider that the effect is the continuation of the cause, and that when the cause ceases, the effect also ceases, and consequently that without a continual influx of the cause, every effect instantly perishes; nor do they consider that what is unconnected with a first of all things, consequently with the Divine, is instantly annihilated, because the prior must be continually in the posterior in order that the posterior may exist. [4] If they who attribute all things to nature and little or nothing to the Divine, considered these things, they too could acknowledge that each and all things in nature represent such things as are in the spiritual world, consequently such as are in the Lord's kingdom, where the Divine of the Lord is most nearly represented. For this reason it was said that the influx is from the spiritual world; but it is meant that the influx is through the spiritual world from the Lord's Divine. The reason why natural men do not consider such things is that they are not willing to acknowledge them; for they are in earthly and bodily things, and hence in a life of the love of self and of the world, and therefore are in inverted order relatively to those things which are of the spiritual world or of heaven, and from an inverted state it is impossible to see such things; for they see the things which are below as if they were above, and the things which are above as if they were below; and therefore when in the other life such persons are seen in the light of heaven, they appear with the head downward and the feet upward. [5] Who among them is there that sees trees and other plants in blossom, and deems that this is as it were their gladness because they are now producing fruits or seeds? They see that blossoms precede, and that they last until they have in their bosoms the beginnings of the fruit or seed, and thereby convey into these beginnings their sap; and if they knew anything about the rebirth or regeneration of man (or rather, if they desired to know), they would from this likeness see in the flowers a representative of the state of man before regeneration, namely, that man then blossoms in like manner from the good of intelligence and wisdom, that is, is in interior gladness and beauty, because he is then in the effort to implant in the life the goods of intelligence and wisdom, that is, to produce fruits. That this state is of such a nature cannot even be known, because the nature of the interior gladness and beauty which are thus represented is utterly unknown to those who are solely in the gladness of the love of the world and the delights of the love of self. This gladness and these delights cause those which are interior to appear to such persons so utterly joyless and undelightful that they hold them in aversion; and the result of this is that they reject them as trivial, or of no value, and therefore deny them, and at the same time deny that what is spiritual and celestial is anything. From this comes the insanity of the present age, which is believed to be wisdom. &5117. And the clusters thereof ripened grapes. That this signifies the conjunction of spiritual truth with celestial good, is evident from the signification of "ripening," as being the progress of rebirth or regeneration even to the conjunction of truth with good, and thus conjunction; and from the signification of "clusters," as being the truth of spiritual good; and from the signification of "grapes," as being the good of celestial truth; here both of these in that sensuous which is represented by the butler. The conjunction of these in the sensuous is similar to the ripening of clusters into grapes; for in the rebirth, or regeneration, all truth tends to conjunction with good, truth not receiving life previously to such conjunction, consequently not being made fruitful. This is represented in the fruits of trees when they are ripening. In unripe fruits, which here are the "clusters," is represented the state when truth still predominates; but in the ripe fruits, which are the "grapes," is represented the state when good has the predominance, the predominance of good being represented also in the flavor and sweetness which are perceived in ripe grapes. But concerning the conjunction of truth with good in the sensuous which is subject to the intellectual part, further particulars cannot be given, for they are secrets too deep for apprehension, and it is necessary for knowledges about the state of the celestial of the spiritual, and about this sensuous, to come first, and also about the state of the natural in which this conjunction comes into existence. [2] That "grapes" signify the good of the spiritual man, thus charity, is evident from many passages in the Word; as in Isaiah: My well beloved had a vineyard in a horn of the son of oil; he looked that it should bring forth grapes, and it brought forth wild grapes (Isa. 5:1-2, 4); where a "vineyard" denotes the spiritual church; his "looking that it should bring forth grapes" denotes the goods of charity; and its "bringing forth wild grapes" the evils of hatred and revenge. [3] Again: Thus hath said Jehovah, As the new wine is found in the cluster, and one saith, Destroy it not, for a blessing is in it (Isa. 65:8); the "new wine in the cluster" denotes truth from good in the natural. [4] In Jeremiah: Gathering I will gather them, saith Jehovah; no grapes in the vine, nor figs in the fig tree (Jer. 8:13); there being "no grapes in the vine" denotes that there is no interior or rational good, and "no figs in the fig tree" that there is no exterior or natural good; for a "vine" is the intellectual part (as shown just above, n. 5113); and when the conjunction of truth and good is therein, a "vine" is the rational, for the rational is thence. (That a "fig tree" is the good of the natural or exterior man may be seen above, n. 217.) [5] In Hosea: I found Israel like grapes in the wilderness; I saw your fathers as the first-ripe in the fig tree in its beginning (Hos. 9:10); "grapes in the wilderness" denote rational good not yet made spiritual; the "first-ripe in the fig tree" denotes natural good in like manner; "Israel" denotes the ancient spiritual church in its beginning ("fathers" in this and other passages not being the sons of Jacob, but those with whom the Ancient Church was first set up). [6] In Micah: There is no cluster to eat; my soul desired the first-ripe. The holy is perished out of the earth, and there is none upright among men (Micah 12:1-2); the "cluster to eat" denotes the good of charity in its beginning; "the first-ripe" the truth of faith also at that time. [7] In Amos: Behold the days come that the ploughman shall reach the reaper, and the treader of grapes him that draweth the seed; and the mountains shall drop new wine, and all the hills shall melt. And I will bring back the captivity of My people, and they shall build the waste cities, and inhabit them; and shall settle and plant vineyards, and drink the wine thereof; and they shall make clusters, and eat the fruit of them (Amos 9:13-14); it treats here of the setting up of a spiritual church, which is thus described-the conjunction of spiritual good with its truth by the "ploughman reaching the reaper"; and the conjunction of spiritual truth with its good by the "treader of grapes reaching him that draweth the seed"; the goods of love and charity therefrom are signified by the "mountains dropping new wine and the hills melting"; "bringing back the captivity of the people" denotes deliverance from falsities; "building the waste cities" denotes rectifying the falsified doctrinals of truth; "inhabiting them and planting vineyards" denotes cultivating those things which are of the spiritual church; "drinking the wine thereof" appropriating the truths of that church which are of charity; and "making clusters and eating the fruit of them" appropriating the goods thence derived. Everyone can see that "building cities," "planting vineyards," "drinking wine," "making clusters," and "eating the fruit of them" are merely natural things, in which there would be nothing Divine unless they contained a spiritual sense. [8] In Moses: He hath washed his clothing in wine, and his covering in the blood of grapes (Gen. 49:11); speaking of the Lord; "wine" denotes spiritual good from the Divine love; the "blood of grapes" celestial good therefrom. [9] Again: Butter of the herd, and milk of the flock, with the fat of lambs and of rams the sons of Bashan, and of he-goats, with the fat of kidneys of wheat; and the blood of the grape thou drinkest unmixed (Deut. 32:14); speaking of the Ancient Church, whose goods of love and charity are thus described, and each expression signifies some specific good: the "blood of the grape" spiritual celestial good, the Divine in heaven proceeding from the Lord being so called. Wine is called the "blood of grapes" because both expressions signify holy truth proceeding from the Lord; but "wine" is predicated of the spiritual church, and "blood" of the celestial church, and for this reason wine was enjoined in the Holy Supper. [10] Again: Their vine is of the vine of Sodom, and of the fields of Gomorrah; the grapes thereof are grapes of gall, they have clusters of bitternesses (Deut. 32:32); speaking of the Jewish Church, their "vine being of the vine of Sodom and of the fields of Gomorrah" denotes the intellectual part beset by falsities from infernal love; "the grapes thereof grapes of gall" and "their having clusters of bitternesses" denotes that it was similar with the will part therein. For as in a good sense a "grape" signifies charity, it is predicated of the will part, but of the will part within the intellectual part; and similarly in the opposite sense, because all truth is of the understanding and all good is of the will. [11] In Revelation: The angel said, Put forth thy sharp sickle, and gather the clusters of the earth, for her grapes are fully ripe (Rev. 14:18); "to gather the clusters of the earth" denotes to destroy all things of charity. [12] In Matthew: By their fruits ye shall know them. Do they gather grapes of thorns, or figs of thistles? (Matt. 7:16). And in Luke: Every tree is known by its own fruit. For of thorns they do not gather figs, nor of a bramble bush do they gather the grape (Luke 6:44). As charity toward the neighbor is treated of in these passages, it is said that they should be "known by their fruits" which are the goods of charity; the internal goods of charity being "grapes" and the external "figs." [13] The law enacted in the Jewish Church: When thou comest into thy companion's vineyard, then thou mayest eat grapes according to thy soul, to thy fill; but thou shalt not put any in thy vessel (Deut. 23:24); involves that everyone associating with others who are in a different doctrine and religion may learn and accept their goods of charity, but may not become imbued with them and conjoin them with his own truths. As a "vineyard" denotes the church, it denotes where there is doctrine or religion; "grapes" are the goods of charity; and a "vessel" is the truth of the church. &5118. And Pharaoh's cup was in my hand. That this signifies the influx of the interior natural into the exterior, and the beginning of reception, is evident from the representation of Pharaoh, as being the interior natural (of which above, n. 5080, 5095); and from the representation of the butler, as being the exterior natural (n. 5077, 5082); "in my hand" meaning with him; and from the signification of a "cup," as being that which contains, and also at the same time that which is contained (of which in what follows, n. 5120). Hence, and from the series of things in the internal sense, by "Pharaoh's cup was in my hand" is signified the influx of the interior natural into the exterior, and the beginning of reception therein. What the interior natural is, and what the exterior, has been stated above, namely, that the interior natural is that which communicates with the rational and into which the rational flows, and the exterior natural is that which communicates with the senses, or through them with the world, thus into which the world flows. As regards influx, it is continuous from the Lord through the rational into the interior natural, and through this into the exterior; but that which flows in is changed and turned according to the reception. With the unregenerate, goods are there turned into evils, and truths into falsities; but with the regenerate, goods and truths are there presented as in a mirror. For the natural is like a face representative of the spiritual things of the internal man; and this face becomes representative when the exteriors correspond to the interiors. From this it may in some measure appear what is meant by the influx of the interior natural into the exterior, and by the beginning of reception therein. &5119. And I took the grapes, and pressed them into Pharaoh's cup. That this signifies reciprocal influx into the goods from a spiritual origin there, is evident from the signification of "grapes," as being the goods of charity (of which just above, n. 5117), thus goods from a spiritual origin, for all the goods of genuine charity are from this source; and from the signification of "pressing into Pharaoh's cup," as being reciprocal influx. By reciprocal influx it is not meant that the exterior natural flows into the interior, because this is impossible; for exterior things cannot possibly flow into interior things; or what is the same thing, lower or posterior things into higher and prior ones; but the rational calls forth the things which are in the interior natural, and by means of this the things which are in the exterior; not that the things themselves which are therein are called forth, but that which has been concluded or as it were extracted from them. Such is the nature of reciprocal influx. It appears as if the things which are in the world flow in through the senses toward the interiors, but this is a fallacy of sense; the influx is of interiors into exteriors, and by means of this influx, perception. On these subjects I have at times conversed with spirits; and it was shown by living experience that the interior man sees and perceives in the exterior what is done outside of this, and that the sensuous has life from no other source, or that from no other source is the faculty of sense, or sensation. But this fallacy is of such a nature, and so great, that it can by no means be dispelled by the natural man, and not even by the rational unless this is able to think abstractedly from what is sensuous. These things are said in order that it may be known what reciprocal influx is. &5120. And I gave the cup upon the palm of Pharaoh. That this signifies appropriation by the interior natural, is evident from the signification of "giving the cup" (thus wine to drink), as being to appropriate (that "drinking" is the appropriation of truth may be seen above, n. 3168); and from the representation of Pharaoh, as being the interior natural (n. 5080, 5095, 5118). As is evident from what goes before, the subject here treated of is the regeneration of that sensuous which is subject to the intellectual part of the interior man (which sensuous is signified by the "butler"), and consequently the influx of truth and good and their reception in the exterior natural; but as these things are far removed from the apprehension of those who have not any distinct idea about the rational and the natural, or about influx, no further explication is given. [2] Moreover, a "cup" is often mentioned in the Word, and by it in the genuine sense is signified spiritual truth, that is, the truth of faith which is from the good of charity-the same as by "wine;" and in the opposite sense is signified the falsity by which comes evil, and also falsity from evil. That a "cup" signifies the same as "wine" is because a cup is what contains, and wine is what is contained, and hence they constitute one thing, and therefore the one is meant by the other. [3] That such is the signification of "cup" in the Word, is plain from the following passages: Jehovah, Thou wilt set in order a table before me in the presence of mine enemies; Thou wilt make fat my head with oil; my cup will run over (Ps. 23:5); "to set in order a table and anoint the head with oil" denotes being gifted with the good of charity and love; "my cup will run over" denotes that the natural is thence filled with spiritual truth and good. Again: What shall I render unto Jehovah? I will take the cup of salvations, and call upon the name of Jehovah (Ps. 116:12-13); "to take the cup of salvations" denotes the appropriation of the goods of faith. [4] In Mark: Whosoever shall give you drink in a cup of water in My name, because ye are Christ's, verily I say unto you, he shall not lose his reward (Mark 9:41); "to give drink in a cup of water in My name" denotes instructing in the truths of faith from a little charity. [5] In Matthew: Presently, taking the cup, and giving thanks, He gave to them, saying, Drink ye all of it; for this is My blood, that of the New Testament (Matt. 26:27-28; Mark 14:23- 24; Luke 22:20). It is said the "cup" and not the "wine," because "wine" is predicated of the spiritual church, but "blood" of the celestial church, although both of these signify holy truth proceeding from the Lord; but in the spiritual church the holy of faith from charity toward the neighbor, and in the celestial church the holy of charity from love to the Lord. The spiritual church is distinguished from the celestial in this, that the former is in charity toward the neighbor, while the latter is in love to the Lord; and the Holy Supper was instituted to represent and signify the Lord's love toward the whole human race, and the reciprocal love of man toward Him. [6] As by "cup" was signified that which contained, and by "wine" that which was contained, consequently by "cup" man's external, and by "wine" his internal, therefore the Lord said: Woe unto you, scribes and Pharisees, hypocrites! For ye cleanse the outside of the cup and of the platter, but the inner parts are full of extortion and excess. Thou blind Pharisee, cleanse first the inside of the cup and of the platter, and the outside will also become clean (Matt. 23:25-26; Luke 11:39); by a "cup" here also is meant in the internal sense the truth of faith, to cultivate which without its good is to "cleanse the outside of the cup," especially when the interiors are full of hypocrisy, deceit, hatred, revenge, and cruelty; for then the truth of faith is only in the external man, and nothing at all of it is in the internal; and to cultivate and to become imbued with the good of faith causes truths to be conjoined with good in the interior man, in which case even fallacies are accepted as truths, as is signified by "cleansing first the inside of the cup, and the outside will also become clean." [7] Likewise in Mark: Many other things there are which the Pharisees and the Jews have received to hold, as the baptizings of cups, and pots, brazen vessels, and couches. Forsaking the commandment of God, ye hold the tradition of men, as the baptisms of pots and cups; and many other like things ye do. Ye renounce the commandment of God, that ye may keep your own tradition (Mark 7:4, 8-9). [8] That by "cup" is signified in the opposite sense that falsity from which is evil, and also the falsity which is from evil, is evident from the following passages: Thus hath said Jehovah the God of Israel unto me, Take this cup of wine of anger from My hand, and cause all the nations to whom I send thee to drink it. And they shall drink, and reel to and fro, and be mad, because of the sword that I will send among them. Therefore I took the cup from Jehovah's hand, and made all the nations to drink unto whom Jehovah had sent me (Jer. 25:15-17, 28); the "cup of wine of anger" denotes the falsity by which is evil. The reason why the falsity by which is evil is signified, is that as wine intoxicates and makes insane, so does falsity, spiritual intoxication being nothing else than insanity brought on by reasonings about what is to be believed, when nothing is believed that is not apprehended; hence come falsities, and from falsities evils (n. 1072); and therefore it is said that "they shall drink, and reel to and fro, and be mad, because of the sword that I will send." The "sword" is falsity fighting against truth (see n. 2799, 4499). [9] In the book of Lamentations: Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz; the cup shall pass through unto thee also; thou shalt be drunken and shalt be uncovered (Lam. 4:21); "to be drunken from the cup," denotes to be insane from falsities, and "to be uncovered, or naked, without shame," the evil thence derived (see n. 213, 214). [10] In Ezekiel: Thou hast walked in the way of thy sister; therefore I will give her cup into thy hand. Thus hath said the Lord Jehovih, Thou shalt drink of thy sister's cup, which is deep and wide; thou shalt be for laughter and mockery, large for holding; thou shalt be filled with drunkenness and sorrow, with the cup of devastation and desolation, the cup of thy sister Samaria, thou shalt both drink and press out, and thou shalt pulverize the potsherds thereof (Ezek. 23:31-34); said of Jerusalem, by which is signified what is spiritual of the celestial church. "Cup" here denotes falsity from evil; and because this vastates or destroys the church, it is called the "cup of devastation and desolation." In Isaiah: Awake, awake, rise up, O Jerusalem, who hast drunk from the hand of Jehovah the cup of His anger; thou hast drunken the dregs of the cup of trembling (Isa. 51:17). In Habakkuk: Drink thou also that thy foreskin be uncovered; the cup of Jehovah's right hand shall come round unto thee, that shameful vomit be upon thy glory (Hab. 2:16). In David: In the hand of Jehovah there is a cup, and He hath mixed with wine, He hath filled with the mixture, and hath poured out therefrom; but the dregs thereof, all the wicked of the earth shall suck them out, and drink them (Ps. 75:8). [11] In these passages also a "cup" denotes insanity from falsities and the evils thence derived. It is called the "cup of the anger of Jehovah," and also "of the right hand of Jehovah," for the reason that the Jewish nation, like the common people, believed evils and the punishment of evils and falsities to come from no other source than Jehovah, when yet they are from the man himself, and from the infernal crew with him. It is often stated in this way from the appearance and consequent belief; but the internal sense teaches how it should be understood, and what should be believed (as may be seen above, n. 245, 592, 696, 1093, 1683, 1874, 1875, 2335, 2447, 3605, 3607, 3614). [12] As a "cup," like "wine," signifies in the opposite sense the falsities through which come evils, and also falsities from evils, a "cup" signifies temptation also, because this takes place when falsity fights against truth, and consequently evil against good. A "cup" is used to express and describe temptation in the following passage: Jesus prayed, saying, If Thou wilt that this cup pass from Me! nevertheless not My will, but Thine, be done (Luke 22:42; Matt. 26:39, 42, 44; Mark 14:36); the "cup" here denotes temptation. Likewise in John: Jesus said to Peter, Put up thy sword into the sheath; the cup which My Father hath given Me, shall I not drink it? (John 18:11). And also in Mark: Jesus said to James and John, Ye know not what ye ask; can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with? And they said, We can. But Jesus said to them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized with shall ye be baptized (Mark 10:38-39; Matt. 20:22-23). From this it is evident that a "cup" is temptation, because temptation arises through evils combating by means of falsities against goods and truths; for baptism signifies regeneration, and because this is effected by means of spiritual combats, therefore by "baptism" is at the same time signified temptation. [13] In the directly opposite sense a "cup" signifies falsity from evil with those who are profane, that is, who inwardly are in what is contrary to charity, and outwardly counterfeit holiness; in which sense it is used in Jeremiah: Babylon hath been a golden cup in Jehovah's hand, making the whole earth drunken; all nations have drunk of her wine, therefore the nations are mad (Jer. 51:7); "Babylon" denotes those who are in external sanctity, and inwardly in what is profane (n. 1182, 1326); the falsity which they veil over with sanctity is the "golden cup;" "making the whole earth drunken" denotes that they lead those who are of the church (which is meant by the "earth") into errors and insanities. The profane things which they hide under external sanctity are that they strive after nothing else than to be the greatest and wealthiest of all, and to be worshiped as gods, possessors of heaven and earth, by thus having dominion over the souls and bodies of men, and this by means of the Divine and holy things of which they make pretense. Hence as to the external man they appear like angels, but as to the internal they are devils. [14] The like is said of Babylon in Revelation The woman was arrayed in crimson and scarlet, and decked with gold and precious stone and pearls, having in her hand a golden cup full of abominations and filthiness of her whoredom (Rev. 17:4). Again: Babylon the great is fallen, is fallen, and is become a habitation of demons. For all nations have drunk of the wine of the fury of her whoredom, and the kings of the earth have committed whoredom with her. I heard a voice from heaven, saying, Render unto her as she rendered unto you, in the cup which she mingled, mingle to her double (Rev. 18:2-4, 6). Again: The great city was divided into three parts, and the cities of the nations fell; remembrance of Babylon the great was made before God, to give to her the cup of the fury of God's anger (Rev. 16:19). Again: The third angel said with a great voice, If anyone worship the beast and his image, he shall drink of the wine of God's anger mingled unmixed in the cup of His anger; and he shall be tormented with fire and brimstone (Rev. 14:9-10). &5121. And Joseph said unto him, This is the interpretation of it. That this signifies revelation from perception from the celestial in the natural as to what it had in itself, is evident from the signification of "saying" in the historic parts of the Word, as being perception (n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3395, 3509), here revelation from perception, because said of a dream and its interpretation - all revelation being either from speech with angels through whom the Lord speaks, or from perception (of which hereafter); and from the representation of Joseph, as being the celestial in the natural (of which above, n. 5086, 5087, 5106); and from the signification of "interpretation," as being what it had in itself (of which also above, n. 5093, 5105, 5107). From this it is plain that by "Joseph said unto him, This is the interpretation of it" is signified revelation from perception from the celestial in the natural as to what it had in itself. [2] In regard to revelations being either from perception, or from speech with angels through whom the Lord speaks, it is to be known that they who are in good and thence in truth, and especially they who are in the good of love to the Lord, have revelation from perception; whereas they who are not in good and thence in truth, can indeed have revelations, yet not from perception, but through a living voice heard within them, and thus through angels from the Lord. This revelation is external, but the former is internal. The angels, especially the celestial, have revelation from perception, as also had the men of the Most Ancient Church, and some too of the Ancient Church, but scarcely anyone at this day; whereas very many, even those who have not been in good, have had revelations from speech without perception, and also by means of visions or dreams. [3] Such were most of the revelations of the prophets in the Jewish Church; they heard a voice, they saw a vision, and they dreamed a dream; but as they had no perception, these were merely verbal or visual revelations without any perception of what they signified. For genuine perception comes through heaven from the Lord, and affects the intellect spiritually, and leads it perceptibly to think as the thing really is, together with internal assent, the source of which it knows not. It supposes that it is in itself, and that it flows from the connection of things; whereas it is a dictate through heaven from the Lord, flowing into the interiors of the thought, about such things as are above the natural and sensuous, that is, about such things as are of the spiritual world or of heaven. From what has now been said it may be seen what revelation from perception is. But the revelation from perception which the Lord had (who is here represented by Joseph, and which revelation is here treated of in the internal sense), was from the Divine in Himself, thus was from Himself. &5122. The three shoots three days are these. That this signifies continuous derivations down to the last or ultimate one, is evident from the signification of "three," as being one period and its continuation from beginning to end (n. 2788, 4495); from the signification of "shoots," as being derivations (n. 5114); and from the signification of "days," as being states (n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850). From this it follows that by "the three shoots three days are these" is signified the state of the rebirth of this sensuous which is represented by the butler, from its first down to its ultimate; its successive derivations being signified by the "shoots." [2] The states of the rebirth of each sensuous, and of each thing in the natural, and also in the rational, have their progressions from beginning to end; and when they come to the end they commence from a kind of new beginning, that is, from the end to which they had striven in the former state, to a further end; and so on; and at last the order is inverted, and then what was last becomes first, just as while man is being regenerated both as to the rational and as to the natural, the periods of the first state are from the truths which are of faith to the goods which are of charity; and then the truths of faith apparently act the first part, and the goods of charity the second, for the truths of faith look to the good of charity as their end. These periods continue even until the man has been regenerated. Afterward charity, which was the end, becomes the beginning, and from it new states commence, which proceed in both directions, namely, toward what is still more interior, and also toward what is exterior; toward the former being toward love to the Lord, and toward the latter being toward the truths of faith, and further toward natural truths, and also toward sensuous truths, which are then successively reduced to correspondence with the goods of charity and of love in the rational, and thus into heavenly order. [3] These are the things which are meant by continuous progressions and derivations down to the ultimate one. Such progressions and derivations with the man who is being regenerated are perpetual, from his infancy even to the last hour of his life in the world, and also afterward even to eternity; and yet he can never be so regenerated that he can in any way be said to be perfect; for there are things to be regenerated that are innumerable, nay, illimitable in number, both in the rational and in the natural, and everyone of them has shoots illimitable, that is, progressions and derivations toward interior things and toward exterior things. Man knows nothing at all of this; but the Lord knows all things and every single thing, and provides for them every moment. If He were to pause even for an instant, all the progressions would be disturbed; for what is prior looks to what follows in a continuous series, and produces series of consequences to eternity. From this it is plain that the Divine foresight and providence are in everything, even the very least; and that unless this were so, or if they were only universal, the human race would perish. &5123. In yet three days. That this signifies that there would then be a new state, is evident from the signification of "three," as being what is continuous even to the end, thus what is complete (n. 2788, 4495); and from the signification of "days," as being states (of which above, n. 5122). From this it is plain that by "three days" is signified a complete state; consequently, "in three days," or "after three days," denotes a new state (n. 4091); for after a complete state a new one begins. &5124. Shall Pharaoh lift up thy head. That this signifies what is provided, and therefore what is concluded, is evident from the signification of "lifting up the head," as being to conclude, and in the supreme sense to provide; for the Divine conclusion, and execution of a thing concluded, is providence. "To lift up the head" was a customary form of passing sentence among the ancients, when the bound, or those in prison were adjudged either to life or to death; when to life, this was expressed by "lifting up the head," as in the second book of Kings: Evil-merodach king of Babylon, in the year that he was made king, did lift up the head of Jehoiachin king of Judah out of the prison house, and spake good to him, and set his throne above the thrones of the kings that were with him in Babylon (2 Kings 25:27-28). So in Jeremiah: Evil-merodach king of Babylon, in the [first] year of his reign, lifted up the head of Jehoiachin king of Judah, and brought him forth out of the prison house (Jer. 52:31). But when they were adjudged to death, it was expressed by "lifting up the head from off him," as in what follows concerning the baker: "In yet three days shall Pharaoh lift up thy head from off thee" (verse 19). [2] This form of sentence had its origin among the ancients who were in representatives, from the representation of those who were bound in prison or in a pit; and as by these were represented those who were in vastation under the lower earth (n. 4728, 4744, 5038), therefore by "lifting up their head" was signified their liberation, for they are then elevated or lifted up out of vastation to the heavenly societies (n. 2699, 2701, 2704). "To be lifted up" or "to be elevated" is to advance toward the interior things; for what is elevated or high is predicated of these (n. 2148, 4210); and because it is toward interior things it is toward heaven, for heaven is in the interior things. This was signified by "lifting up the head." But by "lifting the head from off" anyone was signified to adjudge him to death, because then those who were above those in the pit, or in vastation, were elevated to heaven, while the others were let down to lower depths. Because of this signification, therefore, this form of sentence was received in the Word. It is hence plain that by "lifting up the head" is signified what is concluded; and because what is concluded is signified, in the supreme sense is signified what is provided; for what the Divine concludes, this it provides. &5125. And shall bring thee back upon thy station. That this signifies that the things which are of the sensuous subject to the intellectual part would be reduced into order, that they might be in the last place, is evident from the representation of the butler, of whom these things are said, as being the sensuous subject to the intellectual part (n. 5077, 5082), consequently the things of this sensuous in the external natural, for the sensuous itself is not reduced into order, but those things which have entered through it into man's fantasy; and from the signification of "bringing back upon the station," as being to reduce into order; and because sensuous things (that is, those which have entered from the world through the external organs of sensation) are in the last place, and are in the last place when they minister and are subservient to interior things, therefore these are at the same time signified. Moreover, with the regenerate these sensuous things are in the last place; but with the unregenerate are in the first place (n. 5077, 5081, 5084, 5089, 5094). [2] Whether sensuous things are in the first or last place can easily be perceived by man if he pays attention. If he sanctions everything to which the sensuous prompts or which it craves, and disapproves of everything that the intellectual part dictates, then sensuous things are in the first place, and the man is governed by the appetites, and is wholly sensuous. Such a man is but little removed from the condition of irrational animals, for they are governed in the same way; nay, he is in a worse condition if he abuses the intellectual or rational faculty to confirm the evils and falsities to which sensuous things prompt and which they crave. But if he does not sanction them, but from within sees how they stray into falsities and incite to evils, and strives to chasten them and thus reduce them to compliance (that is, subject them to the intellectual and will parts which are of the interior man), then sensuous things are reduced into order, that they may be in the last place. When sensuous things are in the last place, a happy and blessed feeling flows from the interior man into the delights of these things, and increases them a thousandfold. The sensuous man does not believe that this is so, because he does not comprehend it; and as he is sensible of no other delight than sensuous delight, and thinks there is no higher delight, he regards as of no account the happy and blessed feeling which is within the delights of sensuous things; for whatever is unknown to anyone is believed not to be. &5126. And thou shalt give Pharaoh's cup into his hand. That this signifies that thereby they may serve the interior natural, is evident from the signification of "giving a cup to drink," as being to appropriate (n. 5120); that it is also to serve is plain; and from the representation of Pharaoh, as being the interior natural (n. 5080, 5095, 5118). That there is an interior natural and also an exterior natural, and that the exterior natural is constituted of what enters immediately through the senses from the world into the natural mind, namely, into its memory and thence into the imagination, may be seen above (n. 5118). [2] In order that it may be known what is the exterior and what the interior natural, which are of the exterior man; and hence what is the rational, which is of the interior man, this must be briefly told. A man from his infancy even to childhood is merely sensuous, for he then receives only earthly, bodily and worldly things through the senses of the body, and from these things his ideas and thoughts are then formed - the communication with the interior man not being as yet open, or only so far that he can comprehend and retain these worldly things. The innocence which he then has is only external, and not internal; for true innocence dwells in wisdom. By external innocence the Lord reduces into order what enters through the senses; and without an influx of innocence from the Lord in that first age, there would never be any foundation upon which the intellectual or rational faculty which is proper to man, could be built. [3] From childhood to early youth communication is opened with the interior natural by learning what is becoming, what the civil laws require, and what is honorable, both by instructions from parents and teachers and by studies. And from youth to early manhood communication is opened between the natural and the rational by learning the truths and goods of civil and moral life, and especially the truths and goods of spiritual life, through the hearing and reading of the Word; but insofar as the youth then becomes imbued with goods by means of truths, that is, insofar as he does the truths which he learns, so far the rational is opened; whereas insofar as he does not become imbued with goods by means of truths, or insofar as he does not do truths, so far the rational is not opened, and yet the knowledges still remain in the natural, namely, in its memory, and thus as it were on the threshold outside the house. [4] Insofar, however, as he then and in subsequent years disregards goods and truths, and denies and acts contrary to them, that is, instead of them believes falsities and does evils, so far the rational is closed, and also the interior natural; nevertheless of the Lord's Divine providence so much of communication still remains as to enable him to apprehend goods and truths with some degree of understanding, yet not to make them his own unless he performs serious repentance and for a long while afterward struggles with falsities and evils. With those, however, who suffer themselves to be regenerated, the contrary comes to pass; for by degrees or successively the rational is opened in them, and to this the interior natural is made subordinate, and to this the exterior natural. This takes place especially in youth up to adult age, and progressively to the last years of their life, and afterward in heaven to eternity. From all this it may be known what is the interior and what the exterior natural in man. &5127. After the former manner. That this signifies in accordance with the law of order is evident from the signification of the "former manner," as being the law of order; for it is a law of order that exterior things should be subject to interior things, or what is the same, lower things to higher ones, and should serve them as servants; for exterior or lower things are nothing but servants, while interior or higher things are relatively lords. That such is the signification of the words "after the former manner" is because the butler as a servant had previously served Pharaoh as his lord, in accordance with the law of subordination; thus the sensuous represented by the butler had served the interior natural represented by Pharaoh, in accordance with the law of order. [2] That it is the law of order that lower or exterior things should serve higher or interior things, is wholly unknown to the sensuous man; for one who is merely sensuous does not know what interior is, thus neither what is relatively exterior. He knows that he thinks and speaks, and that he wills and acts; and from this he supposes that to think and to will are interior, and that to speak and to act are exterior; but he does not know that to think from the senses only, and to act from the appetites, is of the external man, thus that his thinking and willing are solely of the exterior natural, and that this is still more the case when he thinks falsities and wills evils; and because in such persons the communication with interior things is closed, he therefore does not know what interior thought and will are. If he is told that interior thought is to think from truth, and that interior will is to act from good, he does not at all apprehend it; still less that the interior man is distinct from the exterior, and so distinct that the interior man can see as from a higher position what is going on in the exterior man, and that the interior man has the capacity and ability of chastening the exterior, and of not willing and thinking what the exterior man sees from phantasy, and desires from cupidity. [3] These things he does not see so long as his external man has dominion and rules; but when he is out of this state, as when he is in some depression arising from misfortunes or illness, he can see and apprehend these things, because then the dominion of the external man ceases. For the faculty or ability of understanding is always preserved to man by the Lord, but is very obscure with those who are in falsities and evils, and is always clearer in proportion as falsities and evils are lulled to sleep. The Lord's Divine flows in continually with man and enlightens him, but where there are falsities and evils (that is, where there are things contrary to truths and goods), the Divine light is either reflected or suffocated or perverted, and only so much of it is received, as it were through chinks, as to give him the faculty of thinking and speaking from sensuous things, and also of thinking and speaking of spiritual things from forms of speech impressed on the natural or bodily memory. &5128. When thou wast his butler. That this signifies as is usual with sensuous things of this kind, is evident from the signification of a "butler," as being sensuous things, or that portion of them which is subject to the intellectual part (see n. 5077, 5082); its being "as is usual" with them is signified by "when thou wast." That sensuous things ought to be subject and subordinate to rational things has already been treated of in the preceding pages; and as this subjection and subordination is here treated of in the internal sense, it still remains to show how the case is in regard to it. [2] The man in whom sensuous things are in subjection is called rational, but the man in whom they are not in subjection is called sensuous; but whether a man is rational or sensuous can scarcely be discerned by others; but it can be discerned by himself if he explores his interiors, that is, his will and his thought. Whether a man is sensuous or rational cannot be known by others from his speech or from his actions; for the life of the thought which is in the speech, and the life of the will which is in the actions, do not appear to any bodily sense. Only the sound is heard and the gesture seen together with their affection, and it is not distinguished whether the affection is pretended or real; but in the other life this is distinctly perceived by those who are in good, both as to what is in the speech and what is in the actions; thus what is the quality of the life, and also from what source the life therein is derived. In this world also there are some signs from which it can in some measure be inferred whether sensuous things are subject to the rational, or the rational to sensuous things, or what is the same, whether a man is rational or merely sensuous. The signs are these. If it is observed that a man is in principles of falsity, and does not suffer himself to be enlightened, but entirely rejects truths, and without reason obstinately defends falsities, this is a sign that he is a sensuous man, and not a rational, the rational being closed in him, so that it does not admit the light of heaven. [3] Still more sensuous are those who are in the persuasion of falsity, because the persuasion of falsity totally closes the rational. It is one thing to be in principles of falsity, and another to be in the persuasion of falsity. They who are in the persuasion of falsity have some light in their natural, but it is a light like that of winter. In the other life this light appears with them white like snow; but as soon as the heavenly light falls into it, it is darkened, and becomes dark like night in accordance with the degree and quality of the persuasion. This is also evident with them while they live in the world, for they cannot then see anything whatever of truth; nay, in consequence of the obscure or benighted influence of their falsity, truths to them are as things of naught, and they also ridicule them. To the simple such persons sometimes appear as if they were rational; for by means of that snowy wintry light they can through reasonings so dexterously confirm falsities, that these appear like truths. In such persuasion are many of the learned, more than the rest of mankind; for they have confirmed falsities in themselves by syllogistic and philosophical reasonings, and finally by many acquired knowledges. Among the ancients such men were called serpents of the tree of knowledge (see n. 195-197); but at this day they may be called interior sensuous men who have no rational. [4] The principal sign whether a man is merely sensuous or is rational, is from his life; not such as appears in his speech and his works, but such as it is within these; for the life of the speech is from the thought, and the life of the works is from the will, and that of both is from the intention or end. Such therefore as is the intention or end within the speech and the works, such is the life; for speech without interior life is mere sound, and works without interior life are mere movements. This is the life which is meant when it is said that "the life remains after death." If a man is rational, he speaks from thinking well, and acts from willing well, that is, he speaks from faith and acts from charity; but if a man is not rational, he may then indeed begin to act, and also to speak, as a rational man; but still there is nothing of life from the rational in him; for a life of evil closes up every way or communication with the rational, and causes the man to be merely natural and sensuous. [5] There are two things which not only close up the way of communication, but even deprive a man of the capacity of ever becoming rational - deceit and profanation. Deceit is like a subtle poison which infects the interiors, and profanation mixes falsities with truths and evils with goods: through these two the rational wholly perishes. There are in every man gods and truths from the Lord stored up from infancy, which in the Word are called "remains" (see n. 468, 530, 560, 561, 661, 1050, 1738, 1906, 2284); these remains are infected by deceit, and are mixed up by profanation (what profanation is may be seen above, n. 593, 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398, 3402, 3489, 3898, 4289, 4601). From these signs it may in some measure be known who is a rational, and who a sensuous man. [6] When sensuous things are subject to the rational, then the sensuous things from which man's first imagination is formed, are enlightened by the light which comes through heaven from the Lord, and are also disposed into order so as to receive the light and correspond. When they are in this state, sensuous things no longer stand in the way of truths being acknowledged and seen, those which disagree being instantly removed, and those which agree being accepted. Those which agree are then as it were in the center, and those which disagree are in the circumference; those which are in the center are as it were lifted up toward heaven, and those which are in the circumference as it were hang downward. Those which are in the center receive light through the rational, and when they are presented to view in the other life they are seen as little stars which gleam and shed light round about even to the circumference, with a gradual diminution. Into such a form are natural and sensuous things disposed when the rational has dominion, and sensuous things are in subjection. This takes place while the man is being regenerated, and thereby he is in a state of seeing and acknowledging truths in their full extent. But when the rational is subject to sensuous things, the contrary comes to pass; for falsities are in the middle, or in the center, and truths are in the circumference. The things which are in the center are in a certain light, but it is a fatuous light, or such as arises from a coal fire, into which flows a light on all sides from hell. This is the light which is called darkness, for as soon as any light from heaven flows into it, it is turned into darkness. &5129. Verses 14, 15. But remember me with thee when it is well with thee, and do mercy I pray with me, and make mention of me unto Pharaoh, and bring me out of this house. For being carried off by theft I was carried away out of the land of the Hebrews; and here also have I done nothing that they should put me into the pit. "But remember me with thee," signifies the reception of faith; "when it is well with thee," signifies when there is correspondence; "and do mercy I pray with me," signifies the reception of charity; "and make mention of me unto Pharaoh," signifies communication with the interior natural; "and bring me out of this house," signifies deliverance from evils; "for being carried off by theft I was carried away," signifies that heavenly things were alienated by evil; "out of the land of the Hebrews," signifies from the church; "and here also have I done nothing," signifies innocence; "that they should put me into the pit," signifies rejection among falsities. &5130. But remember me with thee. That this signifies the reception of faith, is evident from the representation of Joseph, who says these things of himself, as being the Lord as to the celestial in the natural (see n. 5086, 5087, 5106); and from the signification of "remember me with thee," as being the reception of faith; for to remember and to be mindful of the Lord is from no other source than faith; hence "remember me with thee," denotes that he may receive faith. The case in regard to faith is this: he who receives and has faith is continually mindful of the Lord, even when he is thinking or speaking of other things, and also when he is discharging his public, private, or domestic duties, although he is not aware that he is then mindful of the Lord; for the remembrance of the Lord by those who are in faith reigns universally with them, and what reigns universally is not perceived, except while the thought is directed to it. [2] This may be illustrated by various things with man. He who is in any love, whatever it may be, is continually thinking about whatever belongs to that love; and this although he is engaged in thought, in speech, or in action relative to other things. In the other life this is very evident from the spiritual spheres about everyone; for simply from these spheres it is known in what faith and in what love are all who are there, and this even though they are thinking and speaking of something entirely different (see n. 1048, 1053, 1316, 1504-1520, 2489, 4464); for that which reigns universally in anyone produces a sphere of the same, and displays his life before others. From this may be seen what is meant when it is said that we must be constantly thinking about the Lord, salvation, and the life after death. All who are in faith from charity do this, and therefore they do not think ill of the neighbor, and they have justice and equity in everything of their thought, speech, and action; for that which reigns universally flows into particulars and guides and governs them, because the Lord keeps the mind in such things as are of charity and the derivative faith and thus disposes everything in conformity therewith. The sphere of faith from charity is the sphere which reigns in heaven; for the Lord flows in with love, and through love with charity, consequently with the truths which are of faith; and from this they who are in heaven are said to be in the Lord. [3] In what now follows the subject treated of is the rebirth of the sensuous subject to the intellectual part, and which is represented by the butler; and because its rebirth is treated of, the reception of faith is also treated of. For the sensuous, like the rational, is born again by means of faith, but by the faith into which charity flows. Unless charity flows into faith and gives it life, faith cannot reign universally; for what a man loves reigns, and not what he merely knows and holds in his memory. &5131. When it is well with thee. That this signifies when there is correspondence, is evident from the signification of its "being well with thee," when the rebirth or regeneration of the exterior natural or sensuous is treated of, as being correspondence; for it is not well with it until it corresponds. At the end of the different chapters it may be seen what correspondence is. There is a correspondence of sensuous with natural things, a correspondence of natural with spiritual things, a correspondence of spiritual with celestial things, and finally a correspondence of celestial things with the Divine of the Lord; thus there is a succession of correspondences from the Divine down to the ultimate natural. [2] But as an idea of the nature of correspondences can with difficulty be formed by those who have never thought about them before, it may be well to say a few words on the subject. It is known from philosophy that the end is the first of the cause, and that the cause is the first of the effect. That the end, the cause, and the effect may follow in order, and act as a one, it is needful that the effect should correspond to the cause, and the cause to the end. But still the end does not appear as the cause, nor the cause as the effect; for in order that the end may produce the cause, it must take to itself administrant means from the region where the cause is, by which means the end may produce the cause; and in order that the cause may produce the effect, it also must take to itself administrant means from the region where the effect is, by which means the cause may produce the effect. These administrant means are what correspond; and because they correspond, the end can be in the cause and can actuate the cause, and the cause can be in the effect and can actuate the effect; consequently the end through the cause can actuate the effect. It is otherwise when there is no correspondence; for then the end has no cause in which it may be, still less an effect in which it may be, but is changed and varied in the cause, and finally in the effect, according to the form made by the administrant means. [3] All things in general and in particular in man, nay, all things in general and in particular in nature, succeed one another as end, cause, and effect; and when they thus correspond to one another, they act as a one; for then the end is the all in all things of the cause, and through the cause is the all in all things of the effect. As for example, when heavenly love is the end, the will the cause, and action the effect, if there is correspondence, then heavenly love flows into the will, and the will into the action, and they so act as a one that by means of the correspondence the action is as it were the love; or as when the faith of charity is the end, thought the cause, and speech the effect, then if there is correspondence, faith from charity flows into the thought, and this into the speech, and they so act as a one, that by means of the correspondence the speech is as it were the end. In order however that the end, which is love and faith, may produce the cause, which is will and thought, it must take to itself administrant means in the rational mind that will correspond; for without administrant means that correspond, the end, which is love or faith, cannot be received, however much it may flow in from the Lord through heaven. From this it is plain that the interiors and the exteriors of man, that is, what is rational, natural, and sensuous in him must be brought into correspondence, in order that he may receive the Divine influx, and consequently that he may be born again; and that it is not well with him till then. This is the reason why here by "when it is well with thee" is signified correspondence. &5132. And do mercy I pray with me. That this signifies the reception of charity, is evident from the signification of "mercy," as being love (see n. 3063, 3073, 3120, 5042); here love toward the neighbor, or charity, because the reception of faith was spoken of above (n. 5130); for faith and charity will make a one in the sensuous when this is being reborn. That "mercy" signifies charity is because all who are in charity are in mercy, or in other words all who love the neighbor are merciful to him; and therefore acts of charity are described in the Word by works of mercy; as in Matthew: I was hungry and ye gave Me to eat; I was thirsty and ye gave me drink; I was a stranger and ye gathered Me; naked and ye clothed Me; I was sick and ye visited Me; I was in prison and ye came unto Me (Matt. 25:35-36); and in other places by benefiting the poor, the afflicted, the widows, and the fatherless. [2] In its essence charity is to will well to the neighbor, to be affected with good, and to acknowledge good as the neighbor, consequently those who are in good, with a difference according to the degree of their good; and hence charity, because it is affected with good, is affected with mercy toward those who are in miseries. The good of charity has this within it because it descends from the Lord's love toward the whole human race, which love is mercy because all the human race is settled in miseries. Mercy sometimes shows itself in the evil, who are in no charity; but this is grief on account of what they themselves suffer, for it is shown toward their friends who make one with them, and when their friends suffer, they suffer. This mercy is not the mercy of charity, but is the mercy of friendship for the sake of self, which regarded in itself is unmercifulness; for it despises or hates all others besides itself, thus besides the friends who make one with it. &5133. And make mention of me unto Pharaoh. That this signifies communication with the interior natural, is evident from the signification of "making mention to" anyone as being to communicate; and from the representation of Pharaoh, as being the interior natural (see n. 5080, 5095). By "communication with the interior natural" is meant conjunction by correspondence. The interior natural is that which receives ideas of truth and good from the rational, and stores them up for use, consequently which communicates immediately with the rational; but the exterior natural is that which receives images and thence ideas of things from the world through the senses. [2] These ideas, unless enlightened by those which are in the interior natural, present fallacies, which are called the fallacies of the senses. When man is in these fallacies, he believes nothing but what agrees with them, and what they confirm, as is the case if there is no correspondence; and there is no correspondence unless the man is imbued with charity, for charity is the uniting means, because in the good of it there is life from the Lord, which disposes truth into order, so that the form of charity, or charity in an image, may come into existence. This form appears visibly in the other life, and is the angelic form itself. Hence all the angels are forms of charity, the beauty of which is from the truths which are of faith, and the life of this beauty is from the good which is of charity. &5134. And bring me out of this house. That this signifies deliverance from evils, is evident from the signification of "bringing out," as being deliverance; and from the signification of a "house," as being good (see n. 710, 1708, 2048, 2233, 3128, 3652, 3720, 4982); and therefore in the opposite sense, evil. Hence it is plain that deliverance from evils is signified by the words, "bring me out of this house," and this also follows in its order from the things which precede. When faith is received in the exterior natural (which is here treated of, see n. 5130), correspondence is effected (n. 5131), and charity is received (n. 5132), and thus communication is effected with the interior natural (n. 5133), which is then delivered from the evils whereby the celestial represented by Joseph (n. 5086, 5087, 5106) was alienated; which alienation is signified by his being "carried off by theft," as presently follows. Moreover, when the natural is being regenerated by means of charity and faith, it is delivered from evils; for evils are then separated, and are cast out from the center where they were before, to the circumferences, whither the light of truth from good does not reach. In this way are evils separated in man, and yet are retained, for they cannot be entirely destroyed. But with the Lord, who made the natural in Himself Divine, evils and falsities were utterly cast out and destroyed; for the Divine can have nothing in common with evils and falsities, nor be terminated in them, as is the case with man; for the Divine is the very being of good and of truth, which is infinitely removed from what is evil and false. &5135. For in being carried off by theft I was carried away. That this signifies that celestial things were alienated by evil, is evident from the representation of Joseph, who says these things of himself, as being the celestial in the natural (n. 5086, 5087, 5106), consequently the celestial things therein; and from the signification of "being carried off by theft," as being to be alienated by evil; for "to steal" is to alienate, and "theft" is the evil which alienates, and also the evil which claims the celestial things that are in the natural. "Theft" signifies alienation in respect to the abode of which it takes possession, and from which it casts out goods and truths, and which it fills with evils and falsities; "theft" also signifies the claiming of what belongs to others when it attributes to itself and makes its own the goods and truths which are in that abode, and also when it applies them to evils and falsities. That it may be known what "theft" is in the spiritual sense, it is necessary to state how the case is with evils and falsities when they enter and take possession of the abode, and also when they claim the goods and truths which are there. [2] From infancy until childhood, and sometimes till early manhood, by instruction from his parents and teachers a man is imbued with goods and truths; for he then learns them with avidity, and believes them in simplicity. The state of innocence favors them and adapts them to the memory, but places them only at the first threshold; for the innocence of infancy and childhood is not internal innocence which affects the rational, but is external innocence which affects only the exterior natural (see n. 2306, 3183, 3494, 4563, 4797). But when the man grows older and begins to think from himself, and not as before from parents and teachers, he then takes up again and as it were ruminates the things which he had before learned and believed, and either confirms them, or doubts about them, or denies them. If he confirms them, it is a sign that he is in good; if he denies them, it is a sign that he is in evil; but if he doubts about them, it is a sign that in succeeding years he will accede either to the affirmative or to the negative. [3] The things which man as a little child in its first age learns eagerly or believes, and which he afterward either confirms, or doubts about, or denies, are especially these: that there is a God, and that He is one; that He has created all things; that He rewards those who do well, and punishes those who do evil; that there is a life after death, in which the evil go to hell and the good to heaven, thus that there is a hell and a heaven, and that the life after death is eternal; also that he ought to pray daily, and this with humility; that the Sabbath day is to be kept holy; that parents are to be honored; and that no one must commit adultery, murder, or theft; with other like things. These things man imbibes and is imbued with from early childhood; but when he begins to think from himself and to lead himself, if he confirms such things in himself, and adds to them things which are still more interior, and lives according to them, then it is well with him; but if he begins to infringe these things, and at last to deny them, however much for the sake of civil laws and for the sake of society he may live in externals according to them, he is then in evil. [4] This evil is what is signified by "theft," insofar as like a thief it takes possession of the abode in which good has been before, and insofar as with many it takes away the goods and truths which had been there before, and applies them to confirm evils and falsities. The Lord insofar as possible then removes from that abode the goods and truths of early childhood, and withdrawing them toward the interiors stores them up in the interior natural for use. These goods and truths stored up in the interior natural are signified in the Word by "remains" (see n. 468, 530, 560, 561, 660, 661, 1050, 1738, 1906, 2284). But if evil steals the goods and truths there, and applies them to confirm evils and falsities, especially if it does this from deceit, then it consumes these remains; for it then mingles evils with goods and falsities with truths till they cannot be separated, and then it is all over with the man. [5] That such things are signified by "theft," may be seen from the mere application of "theft" to the things of spiritual life. In spiritual life there are no other riches than the knowledges of good and truth, and no other possessions and inheritances than the felicities of life arising from goods and their truths. As before said, to steal these things is "theft" in the spiritual sense; and therefore by "thefts," in the Word, nothing else is signified in the internal sense; as in Zechariah: I lifted up mine eyes, and saw, when behold a flying roll. Then said he unto me, This is the curse that goeth forth upon the faces of the whole earth; for everyone that stealeth hence, like it is innocent; and everyone that sweareth, like it is innocent. I have cast it forth that it may enter into the house of the thief, and into the house of him that sweareth by My name for lying; and it shall pass the night in his house, and shall consume it and the wood thereof and the stones thereof (Zech. 5:1, 3-4); the evil which takes away the remains of good is signified by "him that stealeth," and by the "house of the thief;" and the falsity which takes away the remains of truth is signified by "him that sweareth," and by the "house of him that sweareth for lying;" the "faces of the whole earth" denote the universal church; therefore it is said that "the curse shall consume the house and the wood thereof and the stones thereof." The "house" is the natural mind or man as to this mind (n. 3128, 3538, 4973, 5023); "wood" is the goods therein (n. 2784, 2812, 3720, 4943); and the "stones" are truths (n. 643, 1298, 3720). [6] Profanation and hence the taking away of good and truth are signified in the spiritual sense by the deed of Achan, who took of the accursed things a mantle of Shinar, two hundred shekels of silver, and a wedge of gold, and hid them in the earth in the midst of his tent, and who therefore was stoned, and all the things were burned; as is related in Joshua: Jehovah said unto Joshua, Israel hath sinned, they have transgressed My covenant which I commanded them; and they have taken of the accursed thing, and have stolen, lied, and have put it among their vessels (Josh. 7:10-11, 21, 25); by "accursed things" were meant falsities and evils, which were in no wise to be mixed up with holy things; the "mantle of Shinar, shekels of silver, and wedge of gold" are in the spiritual sense species of falsity; "hiding them under the earth in the midst of the tent" signified a commixture with holy things. (That a "tent" denotes what is holy may be seen above, n. 414, 1102, 1566, 2145, 2152, 3312, 4128, 4391, 4599.) These things were signified by Israel's "stealing, lying, and putting it among their vessels;" for "vessels" are holy truths (see n. 3068, 3079, 3316, 3318). [7] In Jeremiah: I will bring the issue of Esau upon him, the time that I shall visit him. If grape gatherers came to thee, would they not leave some grape gleanings? If thieves by night, would they not destroy a sufficiency? I will strip Esau, I will uncover his secret things, and he shall not be able to hide, his seed is devastated, and his brethren, and his neighbors, and he is not (Jer. 49:8-10); where "Esau" denotes the evil of the love of self to which falsities are adjoined (n. 3322). That this evil consumes the remains of good and truth is signified by "thieves in the night destroying a sufficiency;" and by "his seed, his brethren, and his neighbors being devastated, and he is not." "Seed" denotes the truths which are of faith from charity (n. 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373); "brethren" denote the goods which are of charity (n. 367, 2360, 2508, 2524, 3160, 3303, 3459, 3815, 4121, 4191); "neighbors" denote the adjoined and related truths and goods which belong to him. [8] Something similar is said of Esau in Obadiah: If thieves come to thee, if overthrowers by night (how wilt thou be cut off!) will they not steal till they have enough? If grape gatherers come to thee, will they not leave some clusters? (Obad. 5); "grape gatherers" denote falsities which are not from evil; by these falsities the goods and truths stored up by the Lord in man's interior natural (that is, remains) are not consumed, but by falsities derived from evils, which steal truths and goods and also by wrong applications employ them to confirm evils and falsities. [9] In Joel: A great people and mighty, they shall run like heroes; they shall climb the wall like men of war; and they shall march everyone in his ways; they shall run to and fro in the city; they shall run on the wall; they shall climb up into the houses; they shall enter in through the windows like a thief (Joel 2:2, 7, 9); a "great people and mighty" denotes falsities fighting against truths (n. 1259, 1260); and because they fight mightily in destroying truths, they are said to be "like heroes and men of war;" the "city" through which they are said to "run to and fro" denotes the doctrinals of truth (n. 402, 2268, 2449, 2712, 2943, 3216); the "houses into which they shall climb" denote the goods which they destroy (n. 710, 1708, 2048, 2233, 3128, 3652, 3720, 4982); the "windows through which they shall enter in" denote things intellectual and the derivative reasonings (n. 655, 658, 3391); hence they are compared to a "thief," because they take possession of the abode previously occupied by truths and goods. [10] In David: As thou hatest discipline, and castest My words behind thee; if thou seest a thief thou runnest with him, and thy part is with adulterers. Thou openest thy mouth for evil, and with thy tongue thou weavest deceit (Ps. 50:17-19); speaking of a wicked person, "to run with a thief" denotes to alienate truth from himself by means of falsity. [11] In Revelation: They repented not of their murders, nor of their enchantments, nor of their whoredoms, nor of their thefts (Rev. 9:21); "murders" denote evils which destroy goods; "enchantments," falsities therefrom which destroy truths; "whoredoms," truths falsified; "thefts" goods thus alienated. [12] In John: Verily, verily, I say unto you, He that entereth not through the door into the sheepfold, but climbeth up some other way, he is a thief and a robber. But he that entereth in through the door is the shepherd of the sheep. I am the door; through Me if anyone enter in, he shall be saved, and shall go in and out, and shall find pasture. The thief cometh not but to steal, and to murder, and to destroy (John 10:1-2, 9-10); here again a "thief" denotes the evil of merit; for he who takes away from the Lord what is His, and claims it for himself, is called a "thief." As this evil closes the way and prevents good and truth from the Lord from flowing in, it is said "to murder" and "to destroy." The same is signified by the commandment in the Decalogue: Thou shalt not steal (Deut. 5:19; see n. 4174). From all this it is evident what is signified by the laws enacted in the Jewish Church in regard to thefts (as in Exod. 21:16; 22:1-4; Deut. 24:7); for as all the laws in that church originated in the spiritual world, they correspond to the laws of order which are in heaven. &5136. Out of the land of the Hebrews. That this signifies from the church, namely, that celestial things were alienated from it through evil, is evident from the signification of the "land of the Hebrews," as being the church. The "land of the Hebrews" here, is the land of Canaan; for Joseph was taken away from there. The reason why the land of Canaan in the Word signifies the church, is that the church has been there from the most ancient time: first the Most Ancient Church, which was before the flood; next the Ancient Church, which was after the flood; afterward the Second Ancient Church, which was called the Hebrew Church; and at last the Jewish Church. And in order that the Jewish Church might be instituted there, Abram was commanded to betake himself thither out of Syria, and it was there promised him that this land should be given to his posterity for an inheritance. This is the reason why "land" or "earth" in the Word signifies the church, and the "whole earth," as sometimes occurs, the universal church; and also the "new heaven and new earth," a new church internal and external. [2] The reason why the church was continued there from the most ancient time, is that the man of the Most Ancient Church, who was celestial, was of such a character that in each and all things in the world and upon the earth he saw a representative of the Lord's kingdom; the objects of the world and the earth being to him the means of thinking about heavenly things. This was the origin of all the representatives and significatives that were afterward known in the Ancient Church, for they were collected by those who are meant by "Enoch," and were preserved for the use of posterity (n. 519, 521, 2896). From this it came to pass that every place, and also every mountain and river, in the land of Canaan, where the most ancient people dwelt, and likewise all the kingdoms round about, became representative; and as the Word could not be written except by representatives and significatives, even of places, therefore for the sake of this end the church was successively preserved in the land of Canaan; but after the coming of the Lord it was transferred elsewhere, because representatives were then abolished. [3] From the foregoing it is plain that by the land of Canaan, which is here called the "land of the Hebrews," is signified the church; but see what has been previously adduced on these subjects; namely, that the Most Ancient Church, which was before the flood, was in the land of Canaan (n. 567, 3686, 4447, 4454); that part of the Ancient Church, which was after the flood, was there (see n. 3686, 4447); also that a second Ancient Church, which was called the Hebrew Church, was there (n. 4516, 4517); that for the same reason Abram was commanded to go there, and that land was given to his posterity (n. 3686, 4447); that from this the land of Canaan represented the Lord's kingdom (n. 1607, 3038, 3481, 3705, 4240, 4447); and that it is for this reason that by "earth" or "land" in the Word is signified the church (see n. 566, 662, 1066, 1068, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 3355, 4447, 4535). &5137. And here also have I done nothing. That this signifies innocence, is evident without explication; for not to do anything evil is the part of innocence. &5138. That they should put me into the pit. That this signifies rejection among falsities, is evident from the signification of a "pit," as being falsity (see n. 4728, 4744, 5038). Evil has been treated of above-that celestial things were alienated by it (n. 5134, 5135); but here falsity is treated of, for where the one is mentioned in the Word, the other is mentioned also, that is to say, where evil is mentioned, falsity also is mentioned; because where good is treated of, there also truth is treated of, in order that there may be a marriage in everything of the Word. For the heavenly marriage is that of good and truth, but the infernal marriage is that of evil and falsity; because where there is evil, there is also falsity, joining itself to evil as a wife to her husband; and where there is good there is also truth, because truth conjoins itself with good as a wife with her husband. Hence the quality of the faith may be known from the life; for good is of the life and truth is of the faith, and conversely it is the same with evil and falsity. (That there is a marriage in everything of the Word may be seen above, n. 683, 793, 801, 2173, 2516, 2712, 4137e.) &5139. Verses 16-19. And the prince of the bakers saw that he had interpreted good, and he said unto Joseph, I also was in my dream, and behold three baskets with holes in them upon my head; and in the uppermost basket there was of all food for Pharaoh, the work of the baker; and the birds did eat them out of the basket from upon my head. And Joseph answered and said, This is the interpretation thereof: The three baskets three days are these. In yet three days shall Pharaoh lift off thy head from upon thee, and shall hang thee upon wood; and the birds shall eat thy flesh from upon thee. "And the prince of the bakers saw," signifies the perception of the sensuous that is subject to the will part; "that he had interpreted good," signifies what would happen; "and he said unto Joseph," signifies the perception of the celestial in the natural; "I also was in my dream," signifies prediction; "and behold three baskets," signifies the successives of things of the will; "with holes in them upon my head," signifies without termination anywhere in the middle; "and in the uppermost basket," signifies the inmost of the will part; "there was of all food for Pharaoh," signifies full of celestial good for the nourishment of the natural; "the work of the baker," signifies according to every use of the sensuous; "and the birds did eat them out of the basket from upon my head," signifies that falsity from evil consumed it; "and Joseph answered and said," signifies revelation from perception from the celestial in the natural; "This is the interpretation thereof," signifies what it had in it; "the three baskets," signifies the successives of the things of the will; "three days are these," signifies even to the last; "in yet three days," signifies that which is in the last; "shall Pharaoh lift off thy head from upon thee," signifies what is concluded from what is foreseen; "and shall hang thee upon wood," signifies rejection and damnation; "and the birds shall eat thy flesh from upon thee," signifies that the falsity from evil will consume what is of these sensuous things. &5140. And the prince of the bakers saw. That this signifies the perception of the sensuous that is subject to the will part, is evident from the signification of "seeing," as being to understand and perceive (n. 2150, 2807, 3764, 4723); and from the signification of the "prince of the bakers," as being the sensuous in general subject to the will part, thus these sensuous things (n. 5078, 5082). &5141. That he had interpreted good. That this signifies what would happen, is evident from the signification of "interpreting," as being what it had in it, or what there was therein (of which above, n. 5093, 5105, 5107, 5121); thus also what would happen. That good would happen, is the perception from the sensuous, which perception is comparatively obscure. There actually do exist perception from the sensuous or exterior natural, perception from the interior natural, and perception from the rational; for when a man is in interior thought from affection, and withdraws his mind from sensuous things and from the body, he is in rational perception; for then the things which are beneath, or which belong to the external man, are quiescent, and the man is almost in his spirit. But when man is in exterior thought, from causes which exist in the world, then his perception is from the interior natural, and the rational indeed flows in, but not with any life of affection. But when man is in pleasures, and in the delights of the love of the world and also of the love of self, the perception is from the sensuous; for his life is then in externals or in the body, and admits no more from the interiors than may serve to moderate his outbursts into what is dishonorable and unbecoming. But the more external the perception is, the more obscure it is, because exterior things are comparatively general, for innumerable interior things appear as one in the exterior. &5142. And he said unto Joseph. That this signifies the perception of the celestial in the natural, is evident from the signification of "saying," in the historic parts of the Word, as being perception (often explained before); and from the representation of Joseph, as being the celestial in the natural (see n. 5086, 5087, 5106). &5143. I also was in my dream. That this signifies prediction, is evident from the signification of a "dream," as being prediction concerning the event (see n. 5092, 5104, 5112). &5144. And behold three baskets. That this signifies the successives of the things of the will, is evident from the signification of "three," as being what is complete and continuous even to the end (see n. 2788, 4495, 5114, 5122), thus what is successive; and from the signification of "baskets," as being things of the will. That "baskets" are things of the will is because they are vessels to hold food; and also because food signifies celestial and spiritual goods, and these are of the will; for all good pertains to the will, and all truth to the understanding. As soon as anything comes forth from the will, it is perceived as good. In what precedes, the sensuous subject to the intellectual part has been treated of, which was represented by the butler; what is now treated of is the sensuous subject to the will part, which is represented by the baker (see n. 5077, 5078, 5082). [2] What is successive or continuous in intellectual things was represented by the vine, its three shoots, its blossoms, clusters, and grapes; and finally the truth which is of the intellect was represented by the cup (see n. 5120); but what is successive in the things of the will is represented by the three baskets on the head, in the uppermost of which there was of all food for Pharaoh, the work of the baker. By what is successive in the things of the will is meant what is successive from the inmosts of man down to his outermost, in which is the sensuous; for there are steps or degrees as of a ladder, from inmosts to outermosts (see n. 5114). Into the inmost there flows good from the Lord, and this through the rational into the interior natural, and thence into the exterior natural or sensuous, in a distinct succession, as by the steps of a ladder; and in each degree it is qualified according to the reception. But the further nature of this influx and its succession will be shown in the following pages. [3] "Baskets" signify the things of the will insofar as goods are therein, in other passages of the Word, as in Jeremiah: Jehovah showed me, when behold two baskets of figs set before the temple of Jehovah; in one basket exceedingly good figs, like the figs that are first ripe; but in the other basket exceedingly bad figs, which could not be eaten for badness (Jer. 24:1-2); here "basket" is expressed in the original by a different word, which signifies the will part in the natural; the "figs" in the one basket are natural goods, while those in the other are natural evils. [4] In Moses: When thou art come into the land which Jehovah thy God will give thee, thou shalt take of the first ripe of all the fruit of the land, which thou shalt bring in from thy land, and thou shalt put it in a basket, and shalt go unto the place which Jehovah shall choose. Then the priest shall take the basket out of thy hand, and set it before the altar of Jehovah thy God (Deut. 26:1-2, 4); here "basket" is expressed by still another word that signifies a new will part in the intellectual part; "the first ripe of the fruit of the earth" are the goods thence derived. [5] In the same: For the sanctifying of Aaron and his sons, Moses was to take unleavened bread, and cakes unleavened mingled with oil, and wafers unleavened anointed with oil; of fine wheaten flour shalt thou make them. And thou shalt put them upon one basket, and bring them near in the basket. Aaron and his sons shall eat the flesh of the ram, and the bread in the basket, at the door of the tent of meeting (Exod. 29:2-3, 32); "basket" here is expressed by the same term as in the present chapter, signifying the will part in which are the goods signified by "bread," "cakes," "oil," "wafers," "flour," and "wheat;" by the will part is meant the containant; for goods from the Lord flow into the interior forms of man, as into their vessels, which forms, if disposed for reception, are the "baskets" in which these goods are contained. [6] Again: When a Nazirite was being inaugurated he was to take a basket of unleavened things of fine flour, cakes mingled with oil, and unleavened wafers anointed with oil, with their meat-offering, and their drink-offerings; a ram also he shall make a sacrifice of peace-offerings to Jehovah, besides the basket of unleavened things; and the priest shall take the boiled shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hand of the Nazirite, and the priest shall wave them with a waving before Jehovah (Num. 6:15, 17, 19-20); here also "basket" denotes the will part as the containant; the "cakes," the "wafers," the "oil," the "meat-offering," the "boiled shoulder of the ram," are celestial goods which were being represented; for the Nazirite represented the celestial man (n. 3301). [7] At that time such things as were used in worship were carried in baskets; as was also the kid of the goats by Gideon, which he brought forth to the angel under the oak (Judges 6:19); and this for the reason that baskets represented the containants, and the things in the baskets, the contents. &5145. With holes in them upon my head. That this signifies without termination anywhere in the middle, is evident from the signification of "with holes in them," as being open from highest to lowest, thus not closed, consequently without termination anywhere in the middle; and from the signification of the "head," as being the interiors, especially those of the will; for in the head are all substances and forms in their beginnings, and therefore all sensations tend thither and there present themselves, and all acts descend from it and take their origin. It is evident that the faculties of the mind, that is, of the understanding and the will, are there; and therefore by the "head" are signified the interiors. These baskets represented the things which are in the head. [2] The sensuous things which are subject to the will part are now treated of, and by the "baskets with holes in them upon the head" is signified that the interiors were without termination anywhere in the middle, and for this reason these sensuous things were rejected and damned-as will be seen in what follows. But it may be well to state what is meant by being without termination anywhere in the middle. Man's interiors are distinguished into degrees, and in each degree the interiors are terminated, and by termination are separated from the degree next below; it is thus from the inmost to the outermost. The interior rational constitutes the first degree; in this are the celestial angels, or in this is the inmost or third heaven. The exterior rational makes the second degree; in this are the spiritual angels, or in this is the middle or second heaven. The interior natural makes the third degree; in this are good spirits, or the ultimate or first heaven. The exterior natural, or the sensuous, makes the fourth degree; and in this is man. These degrees in man are most distinct. [3] Thence it is that if he lives in good, a man is as to his interiors a heaven in the least form, or that his interiors correspond to the three heavens; and hence it is that if a man has lived a life of charity and love, he can be carried after death even into the third heaven. But that he may be of this character, it is necessary that all the degrees in him should be well terminated, and thus by means of terminations be distinct from one another; and when they are terminated, or by means of terminations are made distinct from one another, each degree is a plane in which the good which flows in from the Lord rests, and where it is received. Without these degrees as planes, good is not received, but flows through, as through a sieve or a basket that has holes in it, down to the sensuous, and then, being without any direction in the way, it is turned into a foulness which appears to those who are in it as good, namely, into the delight of the love of self and of the world, consequently into the delight of hatred, revenge, cruelty, adultery, and avarice, or into mere voluptuousness and luxury. This is the case if the things of man's will are without termination anywhere in the middle, or if they "have holes in them." [4] It is quite possible to know whether there are these terminations and consequent planes; for the perceptions of good and truth, and of conscience, show this. With those who have perceptions of good and truth, as have the celestial angels, the terminations are from the first degree to the last; for without terminations of all the degrees, such perceptions are impossible. (In regard to these perceptions, see above, n. 125, 202, 495, 503, 511, 536, 597, 607, 784, 865, 895, 1121, 1383, 1384, 1387, 1919, 2144, 2145, 2171, 2515, 2831.) With those also who have conscience, as the spiritual angels have, there are terminations, but from the second degree or from the third to the last, the first degree being closed with these angels. It is said "from the second degree" or "from the third," because conscience is twofold, interior and exterior; interior conscience is that of spiritual good and truth, exterior conscience is that of what is just and equitable. Conscience itself is an interior plane in which the influx of the Divine good terminates. But they who have no conscience have not any interior plane to receive this influx; and with these persons good flows through down to the exterior natural or natural-sensuous; and as before said is there turned into foul delights. Sometimes these persons seem to feel a pain as of conscience, but it is not conscience; it is a pain arising from the loss of their delight, such as that of honor, gain, reputation, life, pleasures, or the friendship of people like themselves; and this is because the terminations are in delights like these. From all this it is evident what is signified in the spiritual sense by the baskets with holes in them. [5] In the other life especially is it discerned whether the things of a man's will have or have not been terminated. With those in whom they have been terminated there is zeal for spiritual good and truth, or for what is just and equitable, for these persons have done what is good for the sake of good or for the sake of truth, and have acted justly for the sake of what is just or equitable, and not for the sake of gain, honor, and things like these. All those with whom the interiors of the will have been terminated are taken up into heaven, for the Divine that flows in can lead them, whereas all those with whom the interior things of the will have not been terminated, betake themselves into hell; for the Divine flows through, and is turned into what is infernal, just as when the heat of the sun falls upon foul excrements, and causes a noisome stench. Consequently all who have had conscience are saved; but they who have had no conscience cannot be saved. [6] The things of the will are said to have holes in them, or not to be terminated, when there is no affection of good and truth, or of what is just and equitable; and also when these things are regarded as comparatively worthless or as nothing, or are valued solely for the sake of securing gain or honor. The affections are what terminate and close, and are therefore called "bonds" - affections of good and truth "internal bonds," and affections of evil and falsity "external bonds" (n. 3835). Unless the affections of evil and falsity were bonds, the man would be insane (n. 4217); for insanities are nothing else than the loosenings of such bonds; thus they are non-terminations in such persons; but as in these persons there are no internal bonds, they are inwardly insane in respect to the thoughts and affections, while restrained from breaking out by external bonds, which are affections of gain and honor, and of reputation as a means of acquiring these, and the consequent fear of the law and of the loss of life. This was represented in the Jewish Church by the fact that every open vessel in the house of a dead person upon which there was no cloth cover was unclean (Num. 19:15). [7] Similar things are signified by "works full of holes" in Isaiah: They that make thread of silks, and they that weave works full of holes, shall blush; and the foundations thereof shall be broken in pieces, all they that make hire pools of the soul (Isa. 19:9-10); and by "holes" in Ezekiel: The spirit brought the prophet to the door of the court; where he saw, and behold a hole in the wall; and he said unto him, Come bore a hole through the wall; he therefore bored through the wall, and behold a door; then said he unto him, Go in and see the abominations that they do here. When he went in and saw, behold every figure of creeping thing and beast, an abomination, and all the idols of the house of Israel, portrayed upon the walls round about (Ezek. 8:7-10). &5146. And in the uppermost basket. That this signifies the inmost of the will part, is evident from the signification of a "basket" as being the will part (of which above, n. 5144); and from the signification of "the uppermost," as being the inmost (n. 2148, 3084, 4599). The reason why the "uppermost" denotes the inmost is that with man who is in space, interior things appear as higher things, and exterior things as lower ones; but when the idea of space is put off, as is the case in heaven and also in the interior thought of man, there is then put off the idea of what is high and what is low; for height and depth come from the idea of space. Nay, in the interior heaven there is no idea of things interior and exterior, because something of space adheres to this idea also; but there is the idea of more perfect or more imperfect state; for interior things are in a more perfect state than exterior ones, because interior things are nearer the Divine, and exterior things are more remote from it. This is the reason why what is uppermost signifies what is inmost. [2] Nevertheless no one can apprehend what the interior is relatively to the exterior unless he knows how the case stands with degrees (in regard to which see above, n. 3691, 4154, 5114, 5145). Man has no other conception of what is interior and hence more perfect than as of what is purer in continual diminution; but the purer and the grosser are possible in one and the same degree, both according to the expansion and the contraction, and according to the determinations, and also according to the insertions of things homogeneous or heterogeneous. As such an idea prevails about the interior of man, it is quite impossible to avoid the notion that the exteriors are continuously coherent with the interiors, and thus act with them absolutely as a one. But if a genuine idea about degrees is formed, it is then possible to see how the interiors and the exteriors are distinct from one another, and that they are so distinct that the interiors can come into existence and subsist without the exteriors, but by no means the exteriors without the interiors. It is also then possible to see how the case stands with the correspondence of the interiors in the exteriors, and also how the exteriors can represent the interiors. This is the reason why the learned can treat hypothetically only of the interaction between the soul and the body; nay, this is also the reason why many of them believe life to be in the body, so that when the body dies, they believe that they will die as to the interiors also, on account of the coherence of these with the body, when yet it is only the exterior degree that dies, the interior then surviving and living. &5147. There was of all food for Pharaoh. That this signifies full of celestial good for the nourishment of the natural, is evident from the signification of "food," as being celestial good (of which presently); and from the representation of Pharaoh, as being the interior natural (see n. 5080, 5095), and also the natural in general; for when they correspond, the interior and exterior natural make a one; and as food is for nourishment, by the words "there was of all food for Pharaoh" is signified full of celestial good for the nourishment of the natural. It is said that this food was in the uppermost basket; and by this is signified that the inmost of the will part was full of celestial good. For good from the Lord flows in through man's inmost, and thence through degrees as by the steps of a ladder to the exteriors; for the inmost is relatively in the most perfect state, and therefore can receive good immediately from the Lord; but not so the lower things. If these were to receive good from the Lord immediately, they would either obscure it or pervert it, for they are relatively more imperfect. [2] As regards the influx of celestial good from the Lord, and its reception, be it known that man's will part receives good, and his intellectual receives truth, and that the intellectual can by no means receive truth so as to make it its own, unless at the same time the will part receives good; and conversely; for the one flows in this way into the other, and disposes it to receive. The things of the intellect may be compared to forms which are continually varying, and the things of the will to the harmonies that result from this variation; consequently truths may be compared to variations, and goods to the delights therefrom; and as this is eminently the case with truths and goods, it is evident that the one is impossible without the other, and also that the one cannot be produced except by means of the other. [3] That "food" signifies celestial good, is because the food of the angels is nothing else than the goods of love and of charity, by which they are not only made alive, but are also refreshed. These goods in act, or the practice of them, serve especially for the refreshment of the angels, because they are their desires; and it is known that when the desires are realized in act, they afford refreshment and life. That such things yield nourishment to the spirit of man, while material food yields nourishment to his body, may also be seen from the fact that food without delights conduces but little to nourishment, but together with delights it nourishes. It is the delights that open the passages or ducts which receive the food and convey it into the blood; whereas things undelightful close them. With the angels these delights are the goods of love and of charity, and from this it can be inferred that they are spiritual foods which correspond to earthly foods. As goods are food, so truths are drink. [4] "Food" is mentioned in many places in the Word, and one who is not acquainted with the internal sense cannot know but that ordinary food is there meant, whereas it is spiritual food; as in Jeremiah: All the people groan, seeking bread; they have given their desirable things for food, to refresh the soul (Lam. 1:11). In Isaiah: Everyone that thirsteth, go ye to the waters, and he that hath no silver, go ye, buy, and eat; yea, go, buy wine and milk without silver and without price (Isa. 55:1). In Joel: The day of Jehovah is near, and as devastation from the Thunderer shall it come. Is not the food cut off before our eyes? gladness and joy from the house of our God? The grains have rotted under their clods; the garners are devastated, the barns are destroyed, because the corn is withered (Joel 1:15-17). In David: Our garners are full, bringing forth from food to food; our flocks are thousands and ten thousands in our streets. There is no cry in our streets; blessed is the people that is in such a case (Ps. 144:13-15). Again: All things wait for Thee, that Thou mayest give them their food in its time. Thou givest them, they gather; Thou openest Thy hand, they are sated with good (Ps. 104:27-28). [5] In these passages celestial and spiritual food is meant in the internal sense, while material food is meant in the sense of the letter. From this it is plain in what manner the interiors and exteriors of the Word, or those things therein which are of the spirit, and those which are of the letter, correspond to each other; so that while man understands these things according to the sense of the letter, the angels with him understand them according to the spiritual sense. The Word has been so written as to serve not only the human race, but also heaven; for which reason all the expressions therein are significative of heavenly things, and all the things are representative of them, and this even to the least jot. [6] That "food" in the spiritual sense is good, the Lord also plainly teaches in John: Labor not for the food that perisheth, but for the food that abideth into life eternal, which the Son of man shall give to you (John 6:27). Again: My flesh is truly food, and My blood is truly drink (John 6:55); where "flesh" is the Divine good (n. 3813); and "blood" is the Divine truth (n. 4735). And again: Jesus said to His disciples, I have food to eat that ye know not. The disciples said one to another, Hath any man brought Him aught to eat? Jesus saith to them, My food is that I do the will of Him that sent Me, and that I perfect His work (John 4:32-34); "to do the will of the Father, and to perfect His work," is the Divine good in act or exercise, which as before said in the genuine sense is "food." &5148. The work of the baker. That this signifies according to every use of the sensuous, is evident from the signification of "work," as being according to every use (of which hereafter); and from the signification of a "baker," as being the sensuous subject to the will part (see n. 5078, 5082). The reason why "work" denotes use is that it is predicated of the will part, or of the sensuous subject to the will part; and whatever is done by means of this, and can be called "work," must be use. All the works of charity are nothing else, for works of charity are works from the will that are uses. &5149. And the bird did eat them out of the basket from upon my head. That this signifies that falsity from evil consumed it, is evident from the signification of "the birds" as being intellectual things, and also thoughts, consequently the things thence derived; namely, in the genuine sense truths of every kind, and in the opposite sense falsities (see n. 40, 745, 776, 778, 866, 988, 3219); and from the signification of "eating," as being to consume (in the original tongue also, the word "eat" means to consume); and from the signification of a "basket," as being the will part (n. 5144, 5146), here evil from the will part, because the basket had holes in it (n. 5145). From this it follows that by the "bird eating out of the basket from upon the head" is signified that falsity from evil consumed. [2] There is falsity from two origins-falsity of doctrine, and falsity of evil. Falsity of doctrine does not consume goods, for a man may be in falsity of doctrine, and yet in good, and therefore men of every doctrine, even Gentiles, are saved; but the falsity of evil is that which consumes goods. Evil in itself is opposite to good, yet by itself it does not consume goods, but by means of falsity, for falsity attacks the truths which belong to good, because truths are as it were outworks that encompass good. These outworks are assaulted by means of falsity, and when these are assaulted good is given to destruction. [3] One who does not know that "birds" signify things of the intellect, cannot know otherwise than that where "birds" are mentioned in the Word, either birds are meant, or else they are used by way of comparison, as in common speech. Except from the internal sense no one can know that by "birds" are meant things of the understanding such as thoughts, ideas, reasonings, principles, consequently truths or falsities; as in Luke: The kingdom of God is like unto a grain of mustard seed, which a man took, and cast into his garden; and it grew and became a great tree; so that the birds of the heaven dwelt in the branches of it (Luke 13:19); the "birds of the heaven" here denotes truths. [4] In Ezekiel: It shall go forth into a magnificent cedar; and under it shall dwell every bird of every wing; in the shadow of the branches thereof shall they dwell (Ezek. 17:23); "bird of every wing" denotes truths of every kind. And again: Asshur was a cedar in Lebanon. All the birds of the heavens made their nests in his boughs, and under his branches all the beasts of the field brought forth, and in his shadow dwelt all great nations (Ezek. 31:3, 6); "birds of the heavens" in like manner denote truths. [5] Again: Upon his ruin all the birds of the heavens shall dwell, and all the wild animals of the field shall be upon his branches (Ezek. 31:13); where "birds of the heavens" denote falsities. In Daniel: Nebuchadnezzar saw in a dream; behold a tree in the midst of the earth; the beast of the field had shadow under it, and the bird of the heaven dwelt in the branches thereof (Dan. 4:10, 12, 18); where again "birds of the heaven" denote falsities. [6] In Jeremiah: I beheld and lo there was no man, and all the birds of the heaven were fled (Jer. 4:25); "no man" denotes no good (n. 4287); the "birds of the heaven that were fled" denotes that truths were dispersed. Again: From the bird of the heavens, even to the beast, they are fled, they are gone (Jer. 9:10); where the meaning is similar. And in Matthew: The sower went forth to sow; and some seeds fell upon the hard way, and the birds came and devoured them (Matt. 13:3-4); where "birds" denote reasonings, and also falsities. The meaning is similar in many other passages. &5150. And Joseph answered and said. That this signifies revelation from perception, from the celestial in the natural, is evident from the signification of "answering and saying," as being revelation from perception (of which above, see n. 5121); and from the representation of Joseph, as being the celestial in the natural (n. 5086, 5087, 5106). That here "Joseph" is the celestial in the natural, is because the subject here treated of is the natural. In regard to the celestial and the spiritual the case is this. The celestial itself and the spiritual itself which flow into heaven from the Divine of the Lord dwell principally in the interior rational; for there the forms are more perfect, and are accommodated to reception; nevertheless the celestial and spiritual from the Divine of the Lord flow into the exterior rational also, and likewise into the natural; and this both mediately and immediately-mediately through the interior rational, and immediately from the Lord's very Divine. That which flows in immediately disposes, and that which flows in mediately is disposed. This is the case in the exterior rational, and in the natural; and hence it is evident what is meant by the celestial in the natural. [2] The celestial is from the Divine good, and the spiritual is from the Divine truth, both of them being from the Lord; and when these are in the rational they are called the celestial and the spiritual in the rational; and when in the natural, the celestial and the spiritual in the natural. By the "rational" and the "natural" is meant the man himself, insofar as he is formed to receive the celestial and the spiritual; but by the "rational" is meant his internal, and by the "natural" his external. Through influx and according to the reception, a man is called celestial or spiritual-celestial if the Lord's Divine good is received in the will part, spiritual if it in received in the intellectual part. &5151. This is the interpretation thereof. That this signifies what [the dream] had in it, is evident from the signification of "interpretation," as being what it has in it, or what is therein (of which above, n. 5093, 5105, 5107). &5152. The three baskets. That this signifies the successives of the things of the will, is evident from the signification of "three baskets," as being the successives of the things of the will (of which above, n. 5144). &5153. Three days are these. That this signifies even to the last, is evident from the signification of "three," as being one period and its continuous progression from beginning to end, thus even to the last (n. 2788, 4495, 5122). &5154. In yet three days. That this signifies that which is in the last, is evident from what was said just above (n. 5152) about the signification of "three." &5155. Shall Pharaoh lift off thy head from upon thee. That this signifies what is concluded from what is foreseen, is evident from the signification of "lifting off the head," as being what is provided and therefore concluded, or what is concluded from what is provided (of which above, n. 5124); but here from what is foreseen, because the statement follows that the baker should be hanged upon wood, by which is signified rejection and damnation. The reason why what is concluded from what is foreseen (not from what is provided), is signified is that providence is predicated of good, but foresight of evil; for all good flows in from the Lord, and therefore this is provided; but all evil is from hell, or from man's own which makes one with hell; and therefore this is foreseen. As regards evil, Providence is nothing but the direction or determination of evil to less evil, and as far as possible to good; but the evil itself is foreseen. In the present instance it is foresight that is signified, because the subject treated of is the sensuous that is subject to the will part and its rejection on account of evil. &5156. And shall hang thee upon wood. That this signifies rejection and damnation, is evident from the signification of "being hanged upon wood," as being rejection and damnation; for hanging upon wood was a curse, and a curse is a rejection from the Divine, consequently damnation. That hanging upon wood was a curse, is evident in Moses: When there shall be in a man a crime of judgment of death, and he be put to death, so that thou hangest him upon wood, his carcass shall not remain all night upon the wood, but burying thou shalt bury him the same day, for he that is hanged is the curse of God; that thou defile not the land which Jehovah thy God will give thee for an inheritance (Deut. 21:22-23); that he "should not remain all night upon the wood" signified perpetual rejection; for in the evening the day began anew, and therefore unless they who had been hanged were cast away before evening, it would have represented that evil was not rejected, and consequently that the land was not freed from it, but was defiled; and therefore it is added, "that thou defile not the land which Jehovah thy God giveth thee for an inheritance." That the hanged remained until evening and no longer may be seen in Joshua 8:29; 10:26. Among the Jewish nation there were two main penalties-stoning and hanging. Stoning was on account of falsity, and hanging upon wood was on account of evil; and this because "stone" is truth (see n. 643, 1298, 3720), and in the opposite sense falsity; and "wood" is good (n. 2784, 2812, 3720), and in the opposite sense evil; and therefore in the prophetic Word mention is occasionally made of "committing adultery with stone and wood," whereby is signified the perversion of truth, which is falsity, and the adulteration of good, which is evil. &5157. And the bird shall eat thy flesh from upon thee. That this signifies that the falsity of evil will consume what is of these sensuous things, is evident from the signification of "eating," as being to consume (of which above, n. 5149); and from the signification of "bird," as being falsity (of which also above, n. 5149); and from the signification of "flesh," as being good (see n. 3812, 3813), and hence in the opposite sense evil; for most of the expressions in the Word have also an opposite sense, which is known from their signification in the genuine sense; and from the signification of "from upon thee," as being from the sensuous things subject to the will part, for these are represented by the baker (n. 5078, 5082). That these were evil, and therefore to be rejected, is evident from what goes before. [2] How the case is in regard to this-that the sensuous things subject to the intellectual part, which are represented by the butler, were retained, and that the sensuous things subject to the will part, which are represented by the baker, were rejected-is a secret that without enlightenment cannot be comprehended, but what follows may help to throw light upon it. By sensuous things are meant those memory-knowledges and those delights which have been instilled through the five external or bodily senses into man's memory and into his desires, and which together constitute the exterior natural, from which a man is called a sensuous man. These memory-knowledges are subject to the intellectual part, but the delights are subject to the will part; the memory-knowledges also bear relation to the truths which are of the understanding, and the delights to the goods which are of the will; the former are what are represented by the butler and were retained, and the latter are what are represented by the baker and were rejected. [3] The reason why the former were retained is that for a time they could agree with intellectual things; and the reason why the latter were rejected is that they could not possibly agree. For the will part in the Lord (who is the subject here treated of in the supreme internal sense) was Divine from conception, and was the Divine good itself; but the will part that He had by birth from the mother was evil; and therefore this was to be rejected, and in its place a new one was to be procured from the Divine will part by means of the intellectual, or from the Divine good by means of the Divine truth, thus from His own power. This is the secret that is here described in the internal sense. &5158. Verses 20-23. And it came to pass on the third day, on Pharaoh's birthday, and he made a feast to all his servants; and he lifted up the head of the prince of the butlers and the head of the prince of the bakers in the midst of his servants. And he brought back the prince of the butlers upon his butlership, and he gave the cup upon Pharaoh's palm; and he hanged the prince of the bakers; as Joseph interpreted to them. And the prince of the butlers did not remember Joseph, and he forgot him. "And it came to pass on the third day," signifies in the last; "on Pharaoh's birthday," signifies when the natural was being regenerated; "and he made a feast to all his servants," signifies initiation and conjunction with the exterior natural; "and he lifted up the head," signifies according to what was provided and foreseen; "of the prince of the butlers and the head of the prince of the bakers," signifies concerning the sensuous things subject to both parts, the intellectual part and the will part; "in the midst of his servants," signifies which were among those things that were in the exterior natural; "and he brought back the prince of the butlers upon his butlership," signifies that the sensuous things of the intellectual part were received and made subordinate; "and he gave the cup upon Pharaoh's palm," signifies instrumental to the interior natural; "and he hanged the prince of the bakers," signifies that the sensuous things of the will part were rejected; "as Joseph interpreted to them," signifies prediction from the celestial in the natural; "and the prince of the butlers did not remember Joseph," signifies that there was not as yet conjunction in every way with the celestial of the natural; "and he forgot him," signifies removal. &5159. And it came to pass on the third day. That this signifies in the last, is evident from the signification of the "third day," as being the last of a state, for "day" is state (see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850), and the "third" is what is complete, thus the last (n. 1825, 2788, 4495). By the last of a state is meant when a prior state comes to an end and a new one begins. A new state begins in the man who is being regenerated, when the order is changed, as takes place when interior things obtain dominion over exterior things, and the exterior things begin to serve the interior, both as to the things of the intellect and as to those of the will. With those who are being regenerated, this is observed from the fact that something within dissuades them from allowing sensuous delights and bodily or earthly pleasures to reign, and to draw over to their side the things of the intellect to confirm them; and when this is the case the prior state is at its last, and the new state is at its first. Such is the signification of "on the third day." [2] With every man, whether being regenerated or not, there come forth changes of state, and also inversions; but in one way with those who are being regenerated, and in another way with those who are not being regenerated. With those who are not being regenerated, these changes or inversions are owing to causes in the body, and to causes in civil life. The causes in the body are the cupidities that come with the time of life and pass away with the time of life, and are also reflections on the health of the body and long life in the world; the causes in civil life are seeming outward bridlings of cupidities, chiefly in order to acquire the reputation of being wise and of loving justice and goodness, but with the end of getting honors and gain; whereas with those who are being regenerated, the changes or inversions are effected for spiritual reasons, which proceed from goodness and justice itself; and when the man begins to be affected with these, he is at the end of the prior state, and at the beginning of a new one. [3] But as few are able to know how the case herein is, it shall be illustrated by an example. He who does not suffer himself to be regenerated, loves the things of the body for the sake of the body, and for no other end, and he also loves the world for the sake of the world, rising no higher because at heart he denies all that is higher or interior. But on the other hand one who is being regenerated likewise loves the things of the body and also the things of the world, but for a higher or more interior end; for he loves the things of the body with the end of having a sound mind in a sound body, and he loves his mind and its soundness with an end still more interior-that he may relish (or be wise in) good and understand truth. Like other men he too loves the things of the world; but he loves them for the sake of the end that through the world, its wealth, possessions, and honors, he may have the means of doing what is good and true, and what is just and fair. [4] This example shows the respective qualities of those who are not being regenerated and of those who are; and that in the outward form they appear alike, but that in the internal form they are wholly unlike. And from what has been said it is also evident what are the reasons, and of what nature these are, that produce the changes and inversions of state in both these classes of persons. And it can further be seen that in the regenerate interior things have dominion over exterior things, while in the unregenerate exterior things have dominion over interior things. It is the ends in a man that have the dominion, for the ends subordinate and subject to themselves all things that are in him. His veriest life is from no other source than his end, because his end is always his love. &5160. On Pharaoh's birthday. That this signifies when the natural was being regenerated, is evident from the signification of "being born," as being to be regenerated (of which hereafter); and from the representation of Pharaoh, as being the interior natural (see n. 5080, 5095), here the natural in general, because with the regenerate the interior and the exterior natural act as a one through their mutual correspondence. "To be born" is to be regenerated because spiritual things are meant in the internal sense, and spiritual birth is regeneration, which is also called rebirth; and therefore when "birth" is mentioned in the Word, no other birth is understood in heaven than that which is effected by "water and the spirit," that is, through faith and charity; because it is by his being born again or regenerated that man becomes man, and is wholly distinguished from the brutes; for he then becomes a son and heir of the Lord's kingdom. (That spiritual births are signified by the births which are mentioned in the Word may be seen above, n. 1145, 1255, 3860, 3868, 4070, 4668.) &5161. And he made a feast to all his servants. That this signifies initiation and conjunction with the exterior natural, is evident from the signification of a "feast," as being initiation to conjunction (see n. 3832), and also conjunction through love, and appropriation (n. 3596); and from the signification of "servants," as being the things of the exterior natural. For when man is being regenerated lower things are subordinated and subjected to higher, or exterior things to interior, the exterior things then becoming servants, and the interior, masters. Such is the signification of "servants" in the Word (as may be seen above, n. 2541, 3019, 3020); but they become such servants as are loved by the Lord; for it is mutual love that conjoins them, and causes their service not to be perceived as such, but as compliance from the heart; for good flows in from within, and produces in it this delight. In old time feasts were held for various reasons, and by them was signified initiation into mutual love, and thus conjunction. They were also held on birthdays; and then represented the new birth, or regeneration, which is the conjunction of the interiors with the exteriors in man through love, consequently is the conjunction of heaven with the world in him; for what is worldly or natural in man is then conjoined with what is spiritual and celestial. &5162. And he lifted up the head. That this signifies according to what is provided and foreseen, is evident from the signification of "lifting up the head," as being what is concluded from what is provided, and also from what is foreseen (of which above, n. 5124, 5155). This was provided in respect to the sensuous subject to the intellectual part, and retained as good, which is represented by the butler; and it was foreseen in respect to the sensuous subject to the will part, and rejected as evil, which is represented by the baker. For good is provided and evil is foreseen, because all good is from the Lord, and all evil is from hell, or from man's own. (That man's own is nothing but evil, may be seen above, n. 210, 215, 694, 874-876, 987, 1023, 1044, 1047, 1581, 3812, 4328.) &5163. Of the prince of the butlers, and the head of the prince of the bakers. That this signifies concerning the sensuous things subject to both parts, the intellectual part and the will part, is evident from the representation of the butler, as being the sensuous subject to the intellectual part (see n. 5077, 5082); and from the representation of the baker, as being the sensuous subject to the will part (n. 5078, 5082). &5164. In the midst of his servants. That this signifies that were among those things that were in the exterior natural, is evident from the signification of "in the midst," as being among them; and from the signification of "servants," as being the things in the exterior natural (of which just above, n. 5161). In the Word all things are called "servants" that are beneath and are therefore subordinate and subject to what is higher, just as those things which are of the exterior natural, or the sensuous things therein, are in respect to the interior natural; and the things of the latter also are called "servants" in respect to the rational; and consequently all things in man both in general and in particular, and equally so whether inmost or outmost, are called "servants" relatively to the Divine, for this is supreme. [2] The "servants" here, in the midst of whom Pharaoh the king executed judgment upon the butler and the baker, were the princes and grandees of the palace; and the reason why these, like other subjects of every condition, are called "servants" relatively to the king (as is also the case in every kingdom at this day) is that royalty represents the Lord as to Divine truth (see n. 2015, 2069, 3009, 3670, 4581, 4966, 5068), in respect to whom all are alike servants, whatever their condition may be; and in the Lord's kingdom or heaven they who are the greatest (that is, they who are inmost) are servants more than others, because they are in the greatest obedience, and in deeper humiliation than the rest; for these are they who are meant by the "least that shall be greatest," and by the "last that shall be first": The first shall be last, and the last shall be first (Matt. 19:30; 20:16; Mark 10:31; Luke 13:30). He that is least among you, the same shall be great (Luke 9:48); and also by the "great who should be ministers," and by the "first who should be servants": Whosoever would be great among you shall be your minister; and whosoever would be first of you, shall be servant of all (Mark 10:44; Matt. 20:26-27). [3] They are called "servants" relatively to the Divine truth which is from the Lord, and "ministers" relatively to the Divine good which is from Him. The reason why the "last who are first" are servants more fully than others is that they know, acknowledge, and perceive, that everything of life, and consequently everything of power which they have, is from the Lord and not at all from themselves; whereas they who do not perceive this, because they do not so acknowledge, are also servants, yet more in the acknowledgment of the lips than of the heart. But they who are in what is contrary call themselves "servants" relatively to the Divine, and yet desire to be masters; for they are indignant and angry if the Divine does not favor them and as it were obey them; and at last they are opposed to the Divine, and take away all power from the Divine, and attribute all things to themselves. There are very many of this character within the church, who deny the Lord, and say they acknowledge one supreme Being. &5165. And he brought back the prince of the butlers upon his butlership. That this signifies that the sensuous things of the intellectual part were received and made subordinate, is evident from the representation of the prince of the butlers, as being in general the sensuous things subject to the intellectual part (of which above); and from the signification of "bringing back upon his butlership," as being to reduce into order under the intellectual. (That "to bring back upon a station" is to reduce into order so as to be in the last place, may be seen in n. 5125.) It is here said "upon the butlership," because the butlership and the things relating to it, such as wine, new wine, strong drink, and water, are predicated of what belongs to the understanding, as also are drinking and giving to drink (see n. 3069, 3168, 3772, 4017); hence it is plain that by "bringing back the prince of the butlers upon his butlership" is signified reducing into order the sensuous things of the intellectual part, and thus receiving them and making them subordinate. [2] These sensuous things are received and made subordinate when they minister and serve as means to interior things, both for bringing forth into act and for seeing inwardly; for man sees interior things in the sensuous things of the exterior natural almost as he sees affections in the face, and those still more interior in the eyes. Without such an interior face, or without such a plane, a man in the body cannot think at all of what is above sensuous things, for he sees what is above as one sees the affections and thoughts of another in his face, while not attending to the face itself; and as when one hears another speak, while not attending to the words, but to the sense of what is said, the very speaking of the words being the plane in which that sense is. It is similar with the exterior natural; unless this served interior things as a plane in which they see themselves as in a mirror, man could not think at all; and therefore this plane is formed first, even from infancy. But these matters are unknown, because that which comes forth interiorly in man does not come to view except by interior reflection. [3] The quality of the exterior natural is very manifest in the other life, for the faces of spirits and angels are formed from it and according to it. In the light of heaven the interiors, and especially the intentions or ends, shine forth through that face. If love to the Lord and charity toward the neighbor have formed the interiors, there is a consequent resplendence in the face, and the face itself is love and charity in form; but if the love of self and of the world, and the derivative hatred, revenge, cruelty, and the like, have formed the interiors, there is a consequent diabolical expression in the face, and the face itself is hatred, revenge, and cruelty in form. From this it is evident what the exterior natural is and what is its use, and also what it is when made subject to interior things, and what it is when interior things are made subject to it. &5166. And he gave the cup upon Pharaoh's palm. That this signifies instrumental to the interior natural, is evident from what has been said above, (n. 5126), where similar words occur. &5167. And he hanged the prince of the bakers. That this signifies that the sensuous things of the will part were rejected, is also evident from what has been unfolded above (n. 5156), where similar words are used. &5168. As Joseph interpreted to them. That this signifies prediction from the celestial in the natural, is evident from the signification of "interpreting," as being to say what the dream has in it, or what is within it, and also what would happen (see n. 5093, 5105, 5107, 5141), thus to predict; and from the representation of Joseph, as being the celestial in the natural (n. 5086, 5087, 5106). How it was that the sensuous things of the intellectual part were retained, and those of the will part rejected, may be seen above (n. 5157). [2] The subject treated of in the internal sense of this chapter is the subordination of the exterior natural, which is to be made subordinate in order that it may serve the interior natural as a plane (n. 5165); for unless it is made subordinate, interior truths and goods, and consequently interior thoughts which have in them what is spiritual and celestial, have not anything in which they can be represented; for they are presented in the exterior natural as in their face, or as in a mirror; and therefore when there is no subordination the man can have no interior thought; nay, he cannot have any faith; for there is no comprehension, whether distant or eminent, and therefore no perception of such things. The only thing that can make the natural subordinate, and reduce it to correspondence, is the good in which there is innocence, which good in the Word is called "charity." Sensuous things and memory-knowledges are only the means into which this good may flow, and in which it may present itself in form, and unfold itself for every use; but without this good in them, memory-knowledges, even if the very truths of faith, are nothing but scales among filth, which fall off. [3] But how through good by means of memory-knowledges and truths of faith exterior things are reduced into order, and to correspondence with interior things, is at this day further from apprehension than it was formerly; and this for several reasons, the chief of which is that at this day there is no longer charity within the church; for it is the last time of the church, and therefore there is no affection of knowing such things. For this reason somewhat of aversion at once shows itself when anything is said that is within or above sensuous things, and consequently when anything of angelic wisdom is set forth. But as such things are in the internal sense (for the things contained in this sense are adapted to angelic wisdom), and as the Word is now being unfolded in respect to the internal sense, they must be declared, however remote they will appear from what is sensuous. &5169. And the prince of the butlers did not remember Joseph. That this signifies that there was not as yet conjunction in every way with the celestial of the natural, is evident from the signification of "remembering Joseph," as being the reception of faith (of which above, see n. 5130), and consequently conjunction, because conjunction is effected by means of faith; here therefore "not remembering" means that there was not as yet conjunction in every way; and from the representation of the prince of the butlers, as being the sensuous of the intellectual part; and from the representation of Joseph, as being the celestial of the natural (of which above). &5170. And he forgot him. That this signifies removal, is evident from the signification of "forgetting," when not remembering is non-conjunction, as being removal; for it is according to non-conjunction that removal takes place. That which falls into oblivion is also removed. And such also is the case with the sensuous things subject to the intellectual part, for those which are retained are not therefore conjoined, for they are not yet free from fallacies, but as fast as they are purified they are conjoined. Of this however more will be said in the following chapter, where the butler is said to have remembered Joseph. &5171. Continuation concerning the correspondence with the Grand Man, here concerning the correspondence therewith of the interior viscera. To what provinces angelic societies belong may be known in the other life from their situation relatively to the human body, and also from their operation and influx; for they flow into and operate upon that organ or member in which they are, but their influx and operation can be perceived only by those who are in the other life, and not by man unless his interiors are opened to that extent, nor even then unless the Lord gives him a sensitive reflection joined with perception. &5172. There are certain upright spirits who think without any meditation, and who therefore rapidly and as it were without premeditation utter whatever occurs to their thought. They have an interior perception, which does not become so visual by means of meditations and thoughts as is the case with others; for in the course of their lives they have been as it were self-instructed about the goodness of things, but not so much so about the truth of them. I have been told that such persons belong to the province of the Thymus Gland; for the thymus is a gland that is especially serviceable to infants, and during that age is soft. In such spirits likewise there remains a soft infantile quality, into which the perception of good flows, and from which perception truth shines forth in a general manner. These spirits are able to be in great turmoils without being disturbed, as is also the case with the gland in question. &5173. In the other life there are very many methods of agitation, and also very many methods of inaugurations into circles. The purifying in the body of the blood, as well as of the serum or lymph, and also of the chyle, represents these agitations, which are effected also by various castigations; and the subsequent introducing into use of these fluids represents the inaugurations into circles. It is a very common thing in the other life for spirits, after undergoing agitation, to be let into a tranquil and delightful state, thus into the societies into which they are to be inaugurated, and to which they are to be joined. [2] That the castigation and purifying of the blood, serum, and chyle, and of the food in the stomach, correspond to such things in the spiritual world, cannot but seem strange to those who think of nothing else in natural things than what is natural, and especially to those who believe in nothing else, thus denying that there is or can be anything spiritual within natural things that acts and rules; when yet the truth is that in all and each of the things in nature and her three kingdoms there is an inward active force from the spiritual world; and unless this were so, nothing whatever in the natural world could act as cause and effect, and consequently nothing could be produced. That which is within natural things from the spiritual world is called a force implanted from the first creation; whereas it is an endeavor, on the cessation of which, action or motion ceases. Hence it is that the universal visible world is a theater representative of the spiritual world. [3] The case herein is like that of the motion of the muscles from which is action; unless there were in this motion an endeavor from man's thought and will it would cease in a moment; for it is according to laws known in the learned world that when endeavor ceases, motion ceases, and also that everything of determination is in endeavor, and that in motion there is nothing real except endeavor. It is clear that this force or endeavor in action or motion is the spiritual in the natural; for to think and will is spiritual, and to act and be moved is natural. It is true that those who do not think beyond nature do not apprehend this, and yet they cannot deny it. Nevertheless that in the will and thence in the thought, which produces, is not alike in form to the action that is produced; for the action merely represents that which the mind wills and thinks. &5174. It is known that the food in the stomach is agitated in many ways, in order that its inner elements may be extracted, and may serve for use, that is, may pass into chyle, and then into blood; and that it is further agitated in the intestines. Such agitations are represented by the first agitations of spirits, which all take place according to their life in the world, in order that evils may be separated, and goods gathered to serve for use; and therefore it may be said of souls or spirits that shortly after death or release from the body, they come first as it were into the region of the stomach, and are there agitated and purified. They in whom evils have obtained the ascendancy, after being agitated with no good result, are conveyed through the stomach into the intestines, even to the last, which are the colon and rectum, and thence are cast forth into the privy, that is, into hell. But they in whom goods have had the ascendancy, after some agitations and purifications become chyle, and pass into the blood, some by a longer and some by a shorter way, some being agitated severely, some gently, and some scarcely at all. These last are represented in the food juices which are at once imbibed by the veins and carried into the circulation, even into the brain; and so on. &5175. For when a man dies and enters the other life, his life is circumstanced like food, which is softly taken hold of by the lips and is then passed through the mouth, fauces, and esophagus, into the stomach, and this according to the nature that has been contracted in the life of the body by means of various activities. At first most spirits are treated gently, being kept in the company of angels and good spirits, which is represented by the food being first touched softly by the lips, and then tasted by the tongue to discover its quality. Food that is soft, and in which there is what is sweet, oily, and spirituous, is at once absorbed by the veins, and carried into the circulation; but food that is hard, and in which there is what is bitter, noisome, and but little nutritious, is mastered with more difficulty, being let down through the esophagus into the stomach, where it is churned in various ways and windings; and food that is still harder, more noisome, and innutritious, is thrust down into the intestines, and at last into the rectum, where first is hell; and finally it is cast out, and becomes excrement. It is similar with the life of man after death. He is at first kept in externals, and because in these he had led a civil and moral life, he is with angels and upright spirits; but after external things are taken away from him it becomes plain of what quality he had been inwardly in respect to his thoughts and affections, and finally in respect to his ends, his life remaining according to these last. &5176. So long as spirits are in the state in which they are like food in the stomach, so long they are not in the Grand Man, but are being introduced into it; but when they are representatively in the blood, they are then in the Grand Man. &5177. They who have been very solicitous about the future, and especially they who have therefore become grasping and avaricious, appear in the region where the stomach is. Many have appeared to me there. The sphere of their life may be compared to a sickening smell which is exhaled from the stomach, and also to the heaviness from indigestion. They who have been of this character stay long in this region, because solicitude about the future, when confirmed by act, greatly dulls and retards the influx of spiritual life; for they attribute to themselves that which is of the Divine Providence; and they who do this obstruct the influx, and take away from themselves the life of good and truth. &5178. As solicitude about things to come is what produces anxieties in man, and as such spirits appear in the region of the stomach, therefore anxieties affect the stomach more than the other viscera. It has also been given me to perceive how these anxieties are increased and diminished by the presence and removal of the spirits referred to. Some anxieties were perceived interiorly, some more exteriorly, some more above, and some more below, according to the difference of such solicitude as to origin, derivation, and direction. It is for this reason also that when such anxieties take possession of the mind, the region about the stomach is constricted, and at times pain is felt there, and the anxieties also seem to rise up from there; and hence also it is that when man is no longer solicitous about the future, or when everything turns out well for him so that he no longer is fearful of any misfortune, the region about the stomach is relieved and expands, and he feels delight. &5179. I once observed an anxious feeling in the lower part of the stomach, from which it was evident to me that such spirits were present. I spoke with them, and said that they should go away, because their sphere induced anxiety and did not agree with the spheres of the spirits who were with me. I then discoursed with them about spheres, saying that there are very many spiritual spheres about man, and that men do not know nor desire to know that such is the case, because they deny all that which is called spiritual, and some whatever is not seen and touched; thus that certain spheres from the spiritual world encompass man, agreeing with his life, and that by means of them man is in company with spirits of similar affection, and that many things take place thereby which the man who attributes all things to nature either denies or ascribes to a more occult nature-as for example that which is ascribed to fortune; for by their experience some persons are fully persuaded that something called fortune is secretly at work, but they know not what is the source of it. That this hidden something is from a spiritual sphere, and is the ultimate of Providence, will of the Lord's Divine mercy be shown elsewhere, from what has been attested by experience. &5180. There are genii and spirits who induce upon the head a kind of suction or drawing, in such a way as to cause pain in the part affected. I noticed a distinct feeling of suction, as if a membrane were being very sensibly sucked up. I doubt whether others could have borne this on account of the pain; but having become accustomed to it, I have at last often borne it without pain. The chief place of the suction was on the top of the head; and from there it spread toward the region of the left ear, and also toward the region of the left eye. That which spread toward the eye was from spirits, and that which spread toward the ear was from genii. Both of these belong to the province of the receptacle and ducts of the chyle, whither also the chyle is drawn from all quarters, although at the same time it is driven there. There were also others, who acted within the head in almost the same way, but not with so great a force of suction. It was said that these are they to whom the subtle chyle corresponds, which is brought toward the brain and there mingled with new animal spirit, in order that it may be sent down toward the heart. They who acted outwardly were first seen by me on the front side, a little to the left, and afterward in a higher position there; so that their region was observed to be from the plane of the septum of the nose rising toward the plane of the left ear. [2] They who constitute this province are of two kinds, some being quite modest, while others are wanton. The modest are they who have desired to know men's thoughts for the purpose of alluring and binding them to themselves (for one who knows another's thoughts, knows also his secret and inner things, and this effects conjunction), the end being social interaction and friendship. These desire to know only what is good in men, exploring this and putting a good interpretation on everything else. But the wanton desire and endeavor in many ways to find out the thoughts of others, with a view either of making capital of them or of doing harm; and because they are in such a desire and endeavor, they keep the person's mind fixed on the thing they desire to know, never giving way, yielding an affectionate assent, and thus drawing out even the secret thoughts. In the other life they act in a similar manner in the societies there, and still more artfully; for there they do not allow the other to wander from his idea, which they also kindle into activity, and thus lure it forth. By this means they afterward hold the others as it were in bonds, and under their control, being privy to their evils. But these spirits are among the wandering spirits, and are often chastised. &5181. From the circles above referred to it may also somewhat be known to what province in the Grand Man, and correspondently in the body, spirits and angels belong. The circles of those who belong to the province of the Lymphatics are slight and rapid, like gently flowing water, so that scarcely any circling can be perceived. They who belong to the lymphatics are afterward conveyed into places which they said have reference to the Mesentery, and where I was told that there are as it were labyrinths, and that they are afterward taken away to various places in the Grand Man to serve for use, as is done with the chyle in the body. &5182. There are circles into which recent spirits have to be inaugurated in order that they may be able to be in the companionship of others, and both speak and think together with them. In the other life there must be a concord and unanimity of all, in order that they may be a one; just as is the case with each and all things in man, which though everywhere various, yet by being of one accord make a one. It is similar in the Grand Man; and to this end the thought and speech of one must be in accord with those of others. It is a fundamental necessity that the thought and speech should accord together in every individual in a society; otherwise a discordance like a disagreeable grating noise is perceived, which strikes harshly on the minds of the others. Moreover, everything discordant tends to disunite, and is impure, and must be rejected. This impurity arising from discord is represented by the impurity with and in the blood, from which it needs to be cleansed. This cleansing is effected by means of agitations, which are nothing else than temptations of various kinds; and afterward by means of introduction into circles. The first introduction into circles takes place in order that the spirits may be accommodated together; the second is in order that the thought and speech may be in accord; the third is that the spirits may agree together as to thoughts and affections; and the fourth is that they may agree in truths and goods. &5183. It has been granted me to observe the circles of those who belong to the province of the Liver, and this for the space of an hour. The circles were gentle, flowing about variously in accordance with the working of this viscus, and they affected me with much delight. Their working is diverse, but is usually orbicular. That their working is diverse is represented also in the functions of the liver, which are diverse; for the liver draws in blood and separates it, pouring the better part into the veins, sending away that of a middle quality into the hepatic duct, and leaving the viler part for the gall bladder. This is the case in adults; but in embryos the liver receives the blood from the womb of the mother, and purifies it, insinuating the purer part into the veins, that it may flow into the heart by a shorter way, thus acting as a guard before the heart. &5184. They who belong to the Pancreas act by a sharper mode, and as it were in a sawing manner, and with a buzzing sound like that of sawing, which comes audibly to the ears of spirits, but not to those of man unless he is in the spirit while in the body. Their region is between the region of the spleen and that of the liver, more to the left. They who are in the province of the Spleen are almost directly over the head; but their working falls on the organ in question. &5185. There are spirits who relate to the Pancreatic, Hepatic, and Cystic Ducts, and consequently to the biles in them, which the intestines cast out. These spirits are of different kinds, but act in consort according to the state of those to whom the working is directed. They present themselves chiefly at chastisements and punishments, which they desire to direct. The worst of them are so stubborn that they are not willing to desist unless deterred by fears and threats; for they dread sufferings, and then promise anything. They are those who in the life of the body have clung tenaciously to their opinions, not so much from evil of life as from a natural depravity. When they are in their natural state they think nothing; to think nothing is to think obscurely of many things together, and not distinctly of anything. Their delight is to chastise, and in this way to do good; nor do they abstain from things unclean. &5186. They who constitute the province of the Gall bladder are at the back. They are those who in the life of the body have despised what is upright, and in a certain way what is pious; and also those who have brought these things into disrepute. &5187. A certain spirit came to me, inquiring whether I knew where he might stay; and when, thinking him well disposed, I told him that possibly he might stay here, there came agitating spirits of this province who tormented him miserably. I was sorry for this, and in vain desired to prevent it. I then noticed that I was in the province of the gall-bladder. The agitating spirits were of those who despise what is upright and pious. It was granted me to observe one kind of agitation there, that consists in forcing one to speak faster than he can think. This they effected by abstracting the speech from the thought, and by then forcing the spirit to follow their speech, which it is painful to do. By means of such an agitation the slow are inaugurated into a quicker thinking and speaking. &5188. There are some in the world who act by artifices and lies, whence come evils. Their quality was shown me, and also the manner in which they act, how they employ the harmless as instruments of persuading others, and also how they induce on them the person of having said so and so, when yet they have said nothing of the kind. In a word, they use evil means to arrive at their end, whatever it may be, even such means as deceits, lies, and artifices. Such spirits have reference to the sores called Spurious Tubercles, which usually grow on the pleura and other membranes; and wherever these sores take firm hold they spread their poison widely, until at last they bring decay upon the whole membrane. [2] Such spirits are severely punished; but their punishment is different from that of others, being effected by means of whirlings; for they are whirled round from left to right, like an orbit which at first is a plane, but which in whirling round swells out. Afterward the swelling seems to be pressed in and to grow hollow, whereupon the speed is increased; and wonderful to say this is according to the form and in imitation of such swellings or abscesses. It was observed that while being whirled they tried to draw others, for the most part the guiltless, into their whirl, and thus into destruction; thus that they did not care whom they drew into perdition, so long as these seemed to themselves to perish. [3] It was also observed that they have a most intense sight, seeing as it were instantly and thereby seizing on as means whatever is favorable; thus that they are sharper than others. They may also be called deadly ulcers, wherever in the chamber of the breast these may be, whether in the pleura, in the pericardium, in the mediastinum, or in the lungs. It was shown that after punishment such spirits are rejected to the back into the deep, and that they lie there with the face and belly downward, having but little human life, and being thereby deprived of their sharp-sightedness, which had been that of a ferine life. Their hell is in a deep place under the right foot, somewhat in front. &5189. There came some spirits in front; and before their coming I noticed a sphere from evil spirits, from which I supposed that evil spirits were approaching; but they were their enemies, as I learned from the aggressive and hostile feeling which they inspired against them. When they arrived they placed themselves above my head, and spoke with me, saying that they were men. I answered that they were not men endowed with a body such as men in the world have, who are wont to call themselves men from the form of the body; but that nevertheless they are men, because the spirit of the man is truly the man. To this I perceived no dissent, for they confirmed it. They said further that they were men who are unlike; and because it seemed impossible to me that there could be a society in the other life of those who are unlike, I talked with them about it, and said that if a common cause impelled them to unity, they nevertheless could be associated, because they would thus all have one end. They said that their quality was such that each one speaks differently from the others, and yet they all think alike. This they also illustrated by examples, whereby it appeared that the perception of all was one, but that their speech was diverse. [2] They then applied themselves to my left ear and said that they were good spirits, and it was their custom so to speak. It was said of them that they come in a body, and that no one knows where they come from. I perceived the sphere of evil spirits to be exceedingly hostile to them; for evil spirits are the subjects whom they agitate. Their society, which is a wandering one, was represented by a man and a woman in a chamber, clothed with a garment that was turned into a robe of an azure color. [3] It was perceived that they have reference to the Isthmus in the brain, which is between the cerebrum and the cerebellum, through which fibers pass, and thence spread in various directions, and in every direction operate diversely in the outward things; also that they have reference to the Ganglia in the body, into which a nerve flows, and from there is divided into a number of fibers, some of which run one way and some another, their action being dissimilar in ultimates, and yet is from one beginning; thus being in ultimates dissimilar in appearance, yet similar in end. Moreover, it is known that one force acting in the extremities can have a manifold variation, and this according to the form there. Ends also are represented by the beginnings, such as they are in the brain, from which are the fibers; the thoughts from these ends are represented by the fibers from those beginnings; and the actions thence resulting by the nerves which are composed of fibers. &5190. A continuation about the correspondence with the Grand Man will be found at the end of the following chapter.* * End of Volume 4 of the original Latin work. Genesis 41 1. And it came to pass from the end of two years of days and Pharaoh dreamed, and behold he stood by the river. 2. And behold out of the river there came up seven kine, beautiful in look and fat in flesh; and they fed in the sedge. 3. And behold seven other kine came up after them out of the river, evil in look and thin in flesh; and stood by the kine upon the bank of the river. 4. And the kine evil in look and thin in flesh did eat up the seven kine beautiful in look and fat. And Pharaoh awoke. 5. And he slept and dreamed a second time, and behold seven ears of corn came up upon one stalk, fat and good. 6. And behold seven ears thin and parched with the east wind sprung up after them. 7. And the thin ears swallowed up the seven fat and full ears. And Pharaoh awoke, and behold it was a dream. 8. And it came to pass in the morning that his spirit was troubled; and he sent and called all the magicians of Egypt, and all the wise men thereof; and Pharaoh told them his dream; and no one interpreted these things to Pharaoh. 9. And spoke the prince of the butlers unto Pharaoh, saying, I do remember my sins this day. 10. Pharaoh was wroth upon his servants, and put me in custody in the house of the prince of the guards, me and the prince of the bakers: 11. And we dreamed a dream in one night, I and he; we dreamed each one according to the interpretation of his dream. 12. And there was with us there a Hebrew boy, servant to the prince of the guards; and we told him, and he interpreted to us our dreams; to each according to his dream he did interpret. 13. And it came to pass, as he interpreted to us, so it was; me he brought back upon my station, and him he hanged. 14. And Pharaoh sent and called Joseph, and they brought him hastily out of the pit; and he shaved, and changed his garments, and came unto Pharaoh. 15. And Pharaoh said unto Joseph, I have dreamed a dream, and no one interpreteth it; and I have heard upon thee, saying, thou hearest a dream to interpret it. 16. And Joseph answered Pharaoh, saying, Not unto me; God shall answer peace to Pharaoh. 17. And Pharaoh spoke unto Joseph, In my dream behold I stood beside the bank of the river: 18. And behold out of the river there came up seven kine, fat in flesh and beautiful in form, and they fed in the sedge: 19. And behold seven other kine came up after them, thin and evil in form exceedingly, and lean in flesh, such as I have never seen in all the land of Egypt for badness: 20. And the lean and evil kine did eat up the first seven fat kine; 21. And they came to their inwards and it was not known that they had come to their inwards; and their look was bad as in the beginning. And I awoke. 22. And I saw in my dream, and behold seven ears came up upon one stalk, full and good; 23. And behold seven ears, withered, thin, and parched with the east wind, sprung up after them; 24. And the thin ears swallowed up the seven good ears; and I told it unto the magicians; and no one telleth it to me. 25. And Joseph said unto Pharaoh, The dream of Pharaoh is one; what God is about to do He hath shown to Pharaoh. 26. The seven good kine are seven years, and the seven good ears are seven years: the dream is one. 27. And the seven thin and evil kine that came up after them are seven years, and the seven empty ears parched with the east wind shall be seven years of famine. 28. This is the word that I spoke unto Pharaoh; what God doeth He hath caused Pharaoh to see. 29. Behold there come seven years of great abundance of produce in all the land of Egypt; 30. And there shall arise after them seven years of famine; and all the abundance of produce shall be forgotten in the land of Egypt; and the famine shall consume the land; 31. And the abundance of produce shall not be known in the land by reason of that famine after it, for it shall be very grievous. 32. And for that the dream was doubled unto Pharaoh twice, it is because the word is established by God, and God is hastening to do it. 33. And now let Pharaoh see a man intelligent and wise, and set him over the land of Egypt. 34. Let Pharaoh do this, and let him appoint governors over the land, and take the fifth of the land of Egypt in the seven years of abundance of produce. 35. And let them gather all the food of those good years that come, and heap up corn under the hand of Pharaoh for food in the cities, and let them guard it. 36. And the food shall be for a store to the land against the seven years of famine that shall be in the land of Egypt; and the land shall not be cut off in the famine. 37. And the word was good in the eyes of Pharaoh, and in the eyes of all his servants. 38. And Pharaoh said unto his servants, Shall we find such a one as this, a man in whom is the spirit of God? 39. And Pharaoh said unto Joseph, Forasmuch as God has caused thee to know all this, there is no one so intelligent and wise as thou. 40. Thou shalt be over my house, and upon thy mouth shall all my people kiss; only in the throne will I be greater than thou. 41. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. 42. And Pharaoh took off his ring from upon his hand, and put it upon Joseph's hand, and clothed him in garments of fine linen, and put a necklace of gold upon his neck; 43. And he made him ride in the second chariot that he had; and they cried before him, Abrech; and he set him over all the land of Egypt. 44. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or his foot in all the land of Egypt. 45. And Pharaoh called Joseph's name Zaphenath-paneah; and he gave him Asenath the daughter of Potiphera priest of On for a woman; and Joseph went out over the land of Egypt. 46. And Joseph was a son of thirty years when he stood before Pharaoh king of Egypt. And Joseph went out from before Pharaoh, and passed over into all the land of Egypt. 47. And the earth made gatherings in the seven years of abundance of produce. 48. And he gathered together all the food of the seven years that were in the land of Egypt, and put the food in the cities; the food of the field of the city, that which was round about it, put he in the midst thereof. 49. And Joseph heaped up corn as the sand of the sea, exceeding much, until he ceased to number, because it was without number. 50. And to Joseph were born two sons before the year of famine came, whom Asenath the daughter of Potiphera priest of On bare to him. 51. And Joseph called the name of the firstborn Manasseh; For God hath made me forget all my toil, and all my father's house. 52. And the name of the second called he Ephraim; For God hath made me fruitful in the land of my affliction. 53. And the seven years of abundance of produce that was in the land of Egypt, were ended. 54. And the seven years of famine began to come, as Joseph had said; and there was famine in all the lands; and in all the land of Egypt there was bread. 55. And all the land of Egypt was famished, and the people cried unto Pharaoh for bread; and Pharaoh said to all Egypt, Go unto Joseph; what he saith to you, do. 56. And the famine was over all the faces of the land; and Joseph opened all the storehouses, and sold to Egypt; and the famine was strengthened in the land of Egypt. 57. And all the earth came into Egypt to buy, to Joseph; because the famine was strengthened in all the earth. &5191. The Contents. In the internal sense of this chapter the subject treated of is the second state of the celestial of the spiritual, which is "Joseph," in its elevation above what is of the natural or external man, and so above all the memory-knowledges therein, which are "Egypt." &5192. "Pharaoh" is the natural in general, which was now at rest, and had left all things to the celestial of the spiritual which is "Joseph." The "seven years of abundance of produce in the land of Egypt" are the memory-knowledges to which good from the celestial of the spiritual can be applied; the "seven years of famine" are the following states, when there is nothing good in the memory-knowledges except what is from the Divine celestial of the spiritual which is from the Lord's Divine Human. These subjects are treated of in detail in what follows. &5193. The Internal Sense. Verses 1-4. And it came to pass from the end of two years of days and Pharaoh dreamed, and behold he stood by the river. And behold out of the river there came up seven kine, beautiful in look and fat in flesh; and they fed in the sedge. And behold seven other kine came up after them out of the river, evil in look and thin in flesh; and stood by the kine upon the bank of the river. And the kine evil in look and thin in flesh did eat up the seven kine beautiful in look and fat. And Pharaoh awoke. "And it came to pass from the end of two years of days," signifies after a state of conjunction; "and Pharaoh dreamed," signifies what was provided in regard to the natural; "and behold he stood by the river," signifies from boundary to boundary; "and behold out of the river," signifies that in the boundary; "there came up seven kine," signifies were truths of the natural; "beautiful in look," signifies that were of faith; "and fat in flesh," signifies that were of charity; "and they fed in the sedge," signifies instruction; "and behold seven other kine came up after them out of the river," signifies falsities that were of the natural also in the boundary; "evil in look," signifies that were not of faith; "and thin in flesh," signifies nor of charity; "and stood by the kine upon the bank of the river," signifies that they were in the boundaries where truths were; "and the kine evil in look and thin in flesh did eat up," signifies that the falsities which were not of faith nor of charity banished; "the seven kine beautiful in look and fat," signifies the truths of the natural that were of faith and of charity; "and Pharaoh awoke," signifies a state of enlightenment. &5194. And it came to pass from the end of two years of days. That this signifies after a state of conjunction of the sensuous things of the exterior natural with things of the interior natural, which has been treated of in the preceding chapter, is evident from the signification of "two years of days," or of the time of two years, as being states of conjunction; for "two" signifies conjunction (see n. 1686, 3519), and "years," as also "days," signify states. (That "years" have this signification can also be seen above, n. 487, 488, 493, 893; and also "days," n. 23, 487, 488, 493, 2788, 3462, 3785, 4850.) That "two" signifies conjunction is because all things in general and in particular in the spiritual world, and consequently in the natural world, have reference to two things, namely, good and truth-to good as what acts and flows in, and to truth as what suffers and receives; and because they have reference to these two, and nothing is produced unless the two make a one by a certain image of marriage, therefore conjunction is signified by "two." [2] Such an image of marriage is in all and each of the things of nature and its three kingdoms, and without it nothing whatever comes forth; for in order that anything may come forth in nature, there must be heat and light-heat in the natural world corresponding to the good of love in the spiritual world, and light corresponding to the truth of faith. These two, heat and light, must act as a one if anything is to be produced; and if they do not act as a one, as in winter time, nothing at all is produced. That this is also true spiritually, is very plain in the case of man. Man has two faculties, the will and the understanding, the will being formed to receive spiritual heat, that is, the good of love and of charity, and the understanding to receive spiritual light, that is, the truth of faith. Unless these two make a one in man nothing is produced; for the good of love without the truth of faith does not determine or qualify anything, and the truth of faith without the good of love does not effect anything; and therefore in order that the heavenly marriage may be in a man, or that he may be in the heavenly marriage, these two must make a one in him. For this reason the ancients compared to marriages one and all of the things in the world, and also in man (n. 54, 55, 568, 718, 747, 917, 1432, 2173, 2516, 2731, 2739, 2758, 3132, 4434, 4823, 5138). From this it is evident why "two" signifies conjunction. &5195. And Pharaoh dreamed. That this signifies what was provided in regard to the natural, is evident from the representation of Pharaoh, as being the natural (see n. 5079, 5080, 5095, 5160); and from the signification of "dreaming," as being a prediction of things to come, thus in the supreme sense foresight (n. 3698, 4682, 5091, 5092, 5104); and because it is foresight, or what is foreseen, it is also providence or what is provided, as the one does not exist without the other. For providence has regard to the state in its successions to eternity, which cannot be provided for unless foreseen. To make provision for what is present, and not at the same time to foresee what is to come, and so not to make provision for the future during the present, would be without end, without order, and consequently without wisdom and intelligence, thus not from the Divine. Providence is predicated of good, and foresight of what is not good (n. 5155). Foresight cannot be predicated of good, because good is in the Divine, and comes into existence from the Divine Itself and according to it; but it can be predicated of what is not good and what is evil; for this comes into existence outside of the Divine, and is from others who are contrary to the Divine. Thus as providence is said of good, it is said also of the conjunction of the natural with the celestial of the spiritual, which conjunction is treated of in this chapter; and therefore by "dreaming" is here signified what is provided. &5196. And behold he stood by the river. That this signifies from boundary to boundary, is evident from the signification of a "river," here the river of Egypt or the Nile, as being a boundary. A "river" signifies a boundary because the great rivers-the Euphrates, the Jordan, and the Nile-and withal the sea, were the farthest boundaries of the land of Canaan; and as the land of Canaan itself represented the Lord's kingdom, and hence all the places in it represented various things in this kingdom, the rivers consequently represented the farthest limits or boundaries of it (see n. 1866, 4116, 4240). The Nile, or river of Egypt, represented the sensuous things subject to the intellectual part, thus the memory-knowledges derived from them; for these are the ultimates of the spiritual things of the Lord's kingdom. That from boundary to boundary is signified here, is because it is said of Pharaoh that he "stood by the river;" for by Pharaoh is represented the natural in general (n. 5160). To view anything from what is interior down to the ultimate is represented by standing beside the ultimate, as is the case in the spiritual world; and because there is then a view from boundary to boundary, therefore in the internal sense this is what is signified by these words. &5197. And behold out of the river. That this signifies that in the boundary, is evident from the signification of a "river," as being a boundary (as shown just above, see n. 5196). That "out of the river" denotes in the boundary is because they there appeared. &5198. There came up seven kine. That this signifies were truths of the natural, is evident from the signification of "kine," as being truths of the natural (of which presently). That there were seven, is because "seven" signifies what is holy (see n. 395, 433, 716), and hence this number adds holiness to the subject (see n. 881). Moreover, the subject here treated of is holy, for it is the further rebirth of the natural by its conjunction with the celestial of the spiritual. That "kine" or "heifers" signify truths of the natural may be seen from the fact that "oxen" and "bullocks" signify goods of the natural (n. 2180, 2566, 2781, 2830); for wherever in the Word the male signifies good, the female signifies truth; and on the other hand where the male signifies truth, the female signifies good. Hence it is that a "cow" signifies the truth of the natural, for an "ox" signifies its good. [2] (That all beasts whatever mentioned in the Word signify affections-evil and useless beasts evil affections, but gentle and useful ones good affections-may be seen above, n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 1823, 2179, 2180, 3218, 3519.) The cause of this signification is from representatives in the world of spirits; for when those in heaven are speaking about affections, in the world of spirits are represented beasts corresponding to that kind of affections. This has often been given me to see, and I have sometimes wondered why it was; but I perceived that the lives of beasts are nothing but affections, for they follow their affection from instinct without reason, and so are carried along each to its own use. To these affections without reason no other bodily forms are suitable than such as those in which beasts appear upon the earth. Hence it is that when there is discourse about affections only, ultimate forms of these affections appear that are similar to the bodily forms of such beasts; for these affections cannot be clothed with any other forms than those which correspond to them. I have also seen strange beasts which exist nowhere in the world, and which were the forms of unknown and of mixed affections. [3] This then is the reason why in the Word by "beasts" are signified affections; but what affections are signified appears only from the internal sense. That by "oxen" is signified the good of the natural may be seen in the passages cited above, and that by "kine" are signified truths of the natural may be seen from the passages in which they are mentioned (as in Isaiah 11:7; Hosea 4:16; Amos 4:1); and also from the water of separation wherewith the sons of Israel were to be made clean, which was prepared from a red cow burned to ashes outside the camp, and with which cedar wood, hyssop, and double-dyed scarlet were mingled (Num. 19:2-11). When the meaning of this proceeding is disclosed by means of the internal sense, it is seen that by a "red cow" is signified truth of the natural that was unclean, and was made clean by the burning and also by means of such things as are signified by "cedar wood," "hyssop," and "double-dyed scarlet;" the "water" therefrom representing the means of purification. &5199. Beautiful in look. That this signifies that were of faith, is evident from the signification of "beauty" and of "look." Spiritual beauty is the affection of interior truth, and spiritual look is faith; hence by "beautiful in look" is signified the affection of the truth of faith (see n. 553, 3080, 3821, 4985). That spiritual beauty is the affection of interior truth, is because truth is the form of good. Good itself which is from the Divine in heaven is that from which angels have life; but the form of their life is given by means of the truths which are from this good. And yet beauty is not produced by the truth of faith, but by the affection itself within the truths of faith, which is from good. Beauty that is from the truth of faith alone is like that of a painted or sculptured face; but beauty from the affection of truth, which is from good, is like that of a living face animated by heavenly love; for such as is the love or affection that beams from the form of the face, such is the beauty. From this it is that the angels appear in ineffable beauty; from their faces beams forth the good of love through the truth of faith, which not only appear before the sight, but are also perceived from the spheres coming from them. The reason why they have beauty from this is that the universal heaven is a Grand Man, and corresponds to all things in man both in general and in particular; and therefore the man who is in the good of love, and hence in the truth of faith, is in the form of heaven, and consequently is in the beauty in which heaven is, where the Divine from the Lord is all in all. It is for this reason also that they who are in hell, being against good and truth, are horribly ugly; and that in the light of heaven they appear not as men, but as monsters. The reason why spiritual looking is faith, is that in the internal sense "to look" and "to see" are to understand, and in a still more interior sense are to have faith (see n. 897, 2150, 2325, 2807, 3863, 3869, 4403-4421). &5200. And fat in flesh. That this signifies that were of charity, is evident from the signification of "fat," or "fatness," as being what is celestial and as being predicated of the good which is of love and charity (see n. 353); and from the signification of "flesh," as being the will vivified by good from the Lord (n. 148, 149, 780, 999, 3812, 3813), thus also the good which is of love and charity. From this it follows that by "fat in flesh" is signified that were of charity, because by "beautiful in look" is signified that were of faith. In this way the truths of the natural, signified by "kine," are described by their form and by their essence-their form consisting of the things of faith, and their essence of those of charity. That this is so does not appear from the literal sense. &5201. And they fed in the sedge. That this signifies instruction, is evident from the signification of "feeding" (that is, "pasturing") as being to be instructed (of which hereafter); and from the signification of "sedge," or the larger grass that grows near rivers, as being the memory-knowledges of the natural man. That "grass" or "herbage" denotes these knowledges is clear from the Word. To "feed in the sedge" therefore, is to be instructed in memory-knowledges, and by means of these knowledges to learn about truths and good; for memory-knowledges are means, and as it were mirrors, in which an image of interior things shows itself; and in this image, as again in a mirror, are reflected and represented the truths and goods of faith, and consequently the things which are of heaven and are called spiritual; but this image, being more interior, does not appear to any but those who are in faith from charity. This is what is signified in the genuine sense by "feeding in the sedge." [2] That "to feed" denotes to be instructed is plain from those places in the Word where we read of it, as in Isaiah: Then shall He give the rain of thy seed, wherewith thou sowest the land, and bread of the increase of the land, and it shall be fat and rich; in that day shall thy cattle feed in a broad meadow (Isa. 30:23); where "cattle" denote those who are in good and truth; "feeding in a broad meadow" denotes being abundantly instructed. [3] In the same: I have given Thee for a covenant of the people, to restore the land, to distribute the wasted heritages, to say to the bound, Go forth; to them that are in darkness, Be ye revealed. They shall feed upon the ways, and on all hillsides shall be their pasture (Isa. 49:8-9); this is said of the coming of the Lord, "feeding upon the ways" denotes being instructed in truths (that "ways" are truths see above, n. 627, 2333); "pasture" denotes the instruction itself. In Jeremiah: Woe unto the shepherds that destroy and scatter the flock of My pasture! Therefore hath said Jehovah the God of Israel against the shepherds that feed My people (Jer. 23:1-2); "shepherds" denote those who instruct, and the "flock" those who are instructed (n. 343, 3795); thus "feeding" denotes instructing. [4] As it has become customary to call teachers "pastors," and learners a "flock," it has also become common to speak of "feeding" when speaking of preaching, or of instruction from doctrine from the Word; but this is done by way of comparison, and not from the signification, as in the Word. The reason why "feeding" is spoken of in the Word from its signification, is that when instruction or doctrine from the Word is spoken of in heaven, then in the world of spirits, where spiritual things appear naturally, there are represented to the sight meadows green with grass, herbage, and flowers, with flocks therein; and this with all variety, according to what is being said in heaven about instruction and doctrine. [5] In the same: I will bring back Israel to his habitation, that he may feed on Carmel and Bashan; and his soul shall be sated upon the mountain of Ephraim and in Gilead (Jer. 50:19); "to feed on Carmel and Bashan" denotes to be instructed in the goods of faith and of charity. Again: From the daughter of Zion all her honor is gone forth, her princes are become like harts, they have not found pasture (Lam. 1:6). In Ezekiel: I will feed them in a good pasture, and on the mountains of the height of Israel shall their fold be, and they shall lie down in a good fold, and on fat pasture shall they feed upon the mountains of Israel (Ezek. 34:14). [6] In Hosea: Now will Jehovah feed them as a sheep in the breadth (Hos. 4:16); "to feed them in the breadth" denotes to instruct in truths. (That "breadth" is truth may be seen above, n. 1613, 3433, 3434, 4482.) In Micah: Thou Bethlehem Ephratah, out of thee shall He come forth unto Me who shall be ruler in Israel. He shall stand and shall feed in the strength of Jehovah (Micah 5:2, 4). Again: Feed Thy people with Thy rod, the flock of Thy heritage dwelling alone, let them feed in Bashan and Gilead, as in the days of an age (Micah 7:14). In Zephaniah: The remains of Israel shall feed and be at rest, none making afraid (Zeph. 3:13). [7] In David: Jehovah is my shepherd, in pastures of herb He will make me lie down, to the waters of rest He will lead me (Ps. 23:1-2). Again: It is He that hath made us, and not we, His people, and the flock of His pastures; (or according to another reading) therefore we are His, His people, and the flock of His pasture (Ps. 100:3). In Revelation: The Lamb that is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters (Rev. 7:17). In John: I am the door; by Me if anyone enter in he shall be saved, and shall go in and out, and shall find pasture (John 10:9). Again: Jesus said to Peter, Feed My lambs; and a second time, Feed My sheep; and a third time, Feed My sheep (John 21:15-17). &5202. And behold seven other kine came up after them out of the river. That this signifies falsities that were of the natural, also in the boundary, is evident from the signification of "kine" as being truths of the natural (of which just above, n. 5198), whence it is that "kine" in the opposite sense are falsities (for most of the expressions in the Word have an opposite sense, which is known from the genuine sense, and therefore as in the genuine sense "kine" are truths of the natural, in the opposite sense they are falsities of the same kind, thus falsities in the natural); and from the signification of a "river," as being a boundary (of which also above, n. 5196, 5197). That they were in the boundary is plain also from their being said to have "come up out of the river;" for "to come up" is predicated of progression from what is exterior toward things interior (n. 3084, 4539, 4969). [2] It will be necessary to state how the case is with this matter, because this is the subject treated of in what follows. In the preceding chapter the subject treated of was the exterior natural, and the things in it which belonged to the class of the intellect, and those which belonged to the class of the will-that the former were received, and the latter rejected. Those belonging to the class of the intellect were represented by the butler, and those belonging to the class of the will by the baker; and because those belonging to the class of the intellect were received, they were also made subordinate to the interior natural. These were treated of in the previous chapter, and this was the first of the rebirth of the natural. [3] In the present chapter, however, the subject treated of is the influx of the celestial of the spiritual into those things of the natural which were retained, namely, those in it that were of the intellectual part, and that are signified by "kine beautiful in look and fat in flesh." But as the natural cannot be reborn as to intellectual things alone, there were also things of the will; for in everything there must be something of the intellect and at the same time something of the will in order that it may be anything; and as the former will had been rejected, therefore a new one must flow in, in its place. This new will is from the celestial of the spiritual, which together with its influx into the natural, is treated of in this chapter. How the case is with the natural in this state is described in the internal sense-that the truths in it were banished through falsities, the natural being thus left to the celestial of the spiritual, which is signified by the good kine being eaten up by the evil kine, and by the full ears of corn being swallowed up by the empty ones, and afterward by Joseph's making provision for all Egypt; but of the Lord's Divine mercy more will be said on these subjects in the following pages. [4] They are, moreover, of such a nature as to come with difficulty into the light of the human understanding; for they are secret things of regeneration, of which though in themselves innumerable, man knows scarcely anything. From his early infancy to the last of his life in the world and thereafter to eternity, the man who is in good is being born again every moment, not only as to interiors, but also as to exteriors, and this by amazing processes. It is these processes that for the most part constitute angelic wisdom, which is known to be ineffable, and to contain such things as ear has not heard, nor eye seen, neither have entered into the thought of man. The internal sense of the Word treats of things like these, and thus is adapted to angelic wisdom; and when it flows from this wisdom into the sense of the letter it becomes adapted to human wisdom, and thereby in a hidden way affects those who are in the desire from good of knowing truths from the Word. &5203. Evil in look. That this signifies that were not of faith, is evident from the signification of "beautiful in look," as being that were of faith (of which just above, n. 5199); hence in this passage "evil in look" denotes that were not of faith. &5204. And thin in flesh. That this signifies nor of charity, is evident from the signification of "fat in flesh," as being that were of charity (of which also above, n. 5200); hence in this passage "thin in flesh" denotes that were not of charity, for they are in the opposite. &5205. And stood by the kine upon the bank of the river. That this signifies that they were in the boundaries where truths were, is evident from the signification of "standing by upon the bank of the river," as being in the boundaries (that a "river" is a boundary, see above, n. 5196, 5197); and from the signification of "kine," as being truths of the natural (of which also above, n. 5198). How the case herein is, that falsities stood in the boundaries where truths were, will appear from what follows, specifically when we come to unfold what is signified in the internal sense by the seven years of famine in the land of Egypt, predicted and signified by the seven kine evil in look and thin in flesh, and also by the seven ears of corn thin and blasted with the east wind. &5206. And the kine evil in look and thin in flesh did eat up. That this signifies that the falsities that were not of faith nor of charity banished, is evident from the signification of "eating up," as being to consume (see n. 5149, 5157), but here to banish, because until the truths in the natural have been made alive and consequently regenerate by the celestial of the spiritual, they are as it were banished by falsities; and from the signification of "kine evil in look," as being that were not of faith (of which just above, n. 5203); and from the signification of "thin in flesh," as being that were not of charity (of which also above, n. 5204). &5207. The seven kine beautiful in look and fat. That this signifies the truths of the natural that were of faith and of charity, is evident from the signification of "kine," as being truths of the natural (of which above, n. 5198); and from the signification of "beautiful in look," as being that were of faith (n. 5199); and from the signification of "fat," as being that were of charity (n. 5200). As regards the matter itself, that truths were banished from the natural by falsities in the boundaries, be it known that this takes place at the beginning in all regeneration; for the truths that are instilled into a man, in the beginning, are indeed in themselves truths; but they are not truths in him until good is joined to them. The good when joined causes the truths to be truths. Good is the essential, and truths are its forms; and therefore in the beginning falsities are near truths; that is to say, in the boundaries where truths are there also are falsities; but as fast as good is conjoined with the truths, the falsities take flight. This also actually takes place in the other life, where the sphere of falsity applies itself to truths according to the influx of good into the truths: when only a little good flows in, the sphere of falsity is near; when more good flows in, the sphere of falsity withdraws; and when good is entirely joined to truths, the sphere of falsity is also entirely dispelled. When the sphere of falsity is near, as is the case in the beginning, as just said, then truths seem to be banished; but they are laid by for a while in the interior where they are filled with good, and from thence are let back in succession. This is what is signified by the "seven kine" and the "seven ears of corn," and further on by the "seven years of great plenty" and the "seven years of famine;" but one who knows nothing about regeneration, and nothing about man's internal state, cannot comprehend these things. &5208. And Pharaoh awoke. That this signifies a state of enlightenment, is evident from the signification of "awakening," as being to be enlightened (see n. 3715); and from the representation of Pharaoh, as being the natural (of which above). from this it is plain that by "Pharaoh awoke" is signified a state of enlightenment in the natural. By enlightenment is meant here general enlightenment from the celestial of the spiritual, thus from within. The enlightenment that comes or flows in from within is general in the lower part of the mind, but becomes successively less general, and at last particular, as truths from good are instilled into it; for every truth from good shines, and also enlightens. This then is the reason why as said just above (n. 5206), truths are banished from the natural, which is done in order that the natural may be enlightened in a general manner from within, and that afterward in this general enlightenment or general light, truths may be replaced there in their order, whereby the natural is enlightened in a particular manner. [2] The correspondence between the spiritual and the natural in man, or between his internal and his external, is effected in this way; for truths are first procured, next are as if banished, yet they are not banished, but are stored away; and then what is lower is enlightened in a general manner by what is higher, or what is exterior by what is interior; and in this light the truths are replaced in their order; whereby all the truths there become images of their general, and correspond. Moreover, in all and each of the things that take place in both the spiritual world and the natural, what is general comes first; and afterward things less general, and finally particulars, are inserted therein in succession. Without such an insertion or fitting-in, nothing at all would inhere; for whatever is not in some general thing, and does not depend upon it, is dissipated (see n. 917, 3057, 4269, 4325e, 4329, 4345, 4383). &5209. Verses 5-7. And he slept and dreamed a second time, and behold seven ears of corn came up upon one stalk, fat and good. And behold seven ears thin and parched with the east wind sprung up after them. And the thin ears swallowed up the seven fat and full ears. And Pharaoh awoke, and behold it was a dream. "And he slept," signifies an obscure state; "and dreamed a second time," signifies what was provided; "and behold seven ears of corn came up upon one stalk," signifies the memory-knowledges of the natural joined together; "fat and good," signifies into which the things of faith and charity could be applied; "and behold seven ears, thin," signifies memory-knowledges of no use; "and parched with the east wind," signifies full of cupidities; "sprung up after them," signifies appeared near; "and the thin ears swallowed up the seven fat and full ears," signifies that the memory-knowledges of no use banished the good memory- knowledges; "and Pharaoh awoke," signifies a general state of enlightenment; "and behold it was a dream," signifies in that obscurity. &5210. And he slept. That this signifies an obscure state, is evident from the signification of "sleeping," as being an obscure state. Moreover, in the spiritual sense "sleep" is nothing else, just as "wakefulness" is nothing else than a clear state; for there is spiritual sleep when truths are in obscurity, and spiritual wakefulness when truths are in clearness. Moreover, in the degree of this clearness are spirits awake, and in the degree of the obscurity are they asleep. From this it is plain that "sleeping" means an obscure state. &5211. And dreamed a second time. That this signifies what was provided, is evident from the signification of "dreaming," as being what is provided (see n. 5195). &5212. And behold seven ears of corn came up upon one stalk. That this signifies memory-knowledges of the natural joined together, is evident from the signification of "ears," or spikes, of corn, as being memory-knowledges belonging to the natural (of which in what follows); and from the signification of "upon one stalk," as being joined together; for in respect to their origin things on one stalk are joined together. The reason why "ears" or spikes of corn signify memory-knowledges, is that "corn" signifies the good of the natural (see n. 3580), because memory-knowledges are the containants of the good of the natural, as the ears are of the corn; for in general all truths are vessels of good, and so also are memory-knowledges, for these are lowest truths. Lowest truths, or truths of the exterior natural, are called memory-knowledges, because they are in man's natural or external memory, and because they partake for the most part of the light of the world, and hence can be presented and represented to others by forms of words, or by ideas formed into words by means of such things as are of the world and its light. The things in the inner memory, however, insofar as they partake of the light of heaven, are not called memory-knowledges, but truths; nor can they be understood except by means of this light, or expressed except by forms of words, or ideas formed into words, by means of such things as are of heaven and its light. The memory-knowledges here signified by "ears," or spikes, are memory-knowledges of the church, in regard to which see above (n. 4749, 4844, 4964, 4965). [2] The reason why there were two dreams, one of the seven kine and the other of the seven ears of corn, is that in the internal sense both naturals, the interior and the exterior, are treated of, and in what follows, the rebirth of both. By the "seven kine" are signified the things of the interior natural called truths of the natural (see n. 5198); and by the "seven ears of corn," the truths of the exterior natural called memory-knowledges. [3] Interior and exterior memory-knowledges are signified by "ears of the river Euphrates even to the river of Egypt," in Isaiah: It shall be in that day that Jehovah will shake off from the ear of the river even unto the river of Egypt, and ye shall be gathered one to another, ye sons of Israel. And it shall be in that day that a great trumpet shall be sounded, and they shall come that are perishing in the land of Assyria, and the outcasts in the land of Egypt; and they shall bow themselves to Jehovah in the mountain of holiness at Jerusalem (Isa. 27:12-13); "the perishing in the land of Assyria" denote interior truths, and the "outcasts in the land of Egypt," exterior truths or memory-knowledges. [4] So also in Mark the comparison with the blade, the ear, and the corn, involves the rebirth of man by means of memory-knowledges, truths of faith, and goods of charity: Jesus said, So is the kingdom of God, as when a man casteth seed upon the earth; then sleepeth and riseth night and day, but the seed germinates and grows while he knoweth not. For the earth beareth fruit of itself; first the blade, then the ear, after that the corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come (Mark 4:26-29); the "kingdom of God," which is compared to the blade, the ear, and the corn, is heaven in man through regeneration; for one who has been regenerated has the kingdom of God within him, and becomes in image the kingdom of God or heaven. The "blade" is the first memory-knowledge; the "ear" is the memory-knowledge of truth thence derived; the "corn" is the derivative good. Moreover, the laws enacted in regard to gleanings (Lev. 19:9; 23:22), and in regard to the liberty of plucking the ears from the standing corn of the neighbor (Deut. 23:25), and also in regard to eating no bread, nor parched corn, nor green ears, until the offering of God was brought (Lev. 23:14), represented such things as are signified by "ears." &5213. Fat and good. That this signifies into which the things belonging to faith and charity could be applied, is evident from the signification of "fat," when predicated of the memory-knowledges signified by "ears" of corn, as being things capable of receiving the good of faith, consequently those into which the things of faith can be applied; for memory-knowledges are vessels, and when "fatness" is predicated of them, it signifies fitness for receiving such things as are of faith from charity; and from the signification of "good," when predicated of the memory-knowledges signified by "ears" of corn, as being those receptible of the good of charity, consequently those into which the things of charity can be applied. That "fat" has regard to the things of faith, and "good" to the things of charity, is in accordance with the constant usage everywhere in the Word, in which wherever two adjectives are applied to one thing, one involves what is of faith, and the other what is of charity; and this because of the marriage of truth and good in every detail of the Word (see n. 683, 793, 801, 2173, 2516, 2712, 4137, 5138). That "fat" signifies the things of faith, and "good" the things of charity, is plain also from the foregoing parallel passages about the kine (n. 5199, 5200). The memory-knowledges into which the things of faith and of charity can be applied are very many, such as all the memory-knowledges of the church which are signified by "Egypt" in a good sense (n. 4749, 4844, 4964, 4965); and consequently all those memory-knowledges which are truths about correspondences, representatives, significatives, influx, order, intelligence and wisdom, and the affections; and also all truths of inner and outer nature, both visible and invisible, because these correspond to spiritual truths. &5214. And behold seven ears, thin. That this signifies memory-knowledges of no use, is evident from the signification of "ears," as being memory-knowledges (of which above, n. 5212); and from the signification of "thin," as being what is of no use. For "thin" is here contrasted with "full," and that is said to be "full" in which there is use, or what is the same thing, in which there is good; for every good thing is of use; and therefore "thin" is what is of no use. The memory-knowledges of no use are those which have no other end than glory and pleasure. These ends are of no use, because they do not benefit the neighbor. &5215. And parched with the east wind. That this signifies full of cupidities, is evident from the signification of "parched with the east wind," as being to be consumed by the fire of cupidities. For the "east wind" and the "east," in the genuine sense, are love to the Lord and love toward the neighbor (see n. 101, 1250, 3249, 3708, 3762); hence in the opposite sense they are love of self and love of the world, consequently evil desires and cupidities; for these belong to the loves referred to. "Fire" is predicated of these things for the reason spoken of above (see n. 5071), and consequently "to be parched" is predicated of them. [2] For there are two sources of heat, as also of light; one source of heat is the sun of the world, and the other source is the sun of heaven, which is the Lord. It is known that the sun of the world pours forth heat into its world, and into all the things therein; but that the sun of heaven pours heat into the whole heaven is not so well known. And yet this may be known, if anyone will reflect upon the heat that is within man, and that has nothing in common with the heat of this world, that is, the heat called vital heat. From this it might be known that this heat is of a different nature from that of the heat of this world; and this true heat is living, while that of this world is not living; and that because spiritual heat is living, it kindles man's interiors, of his will and understanding, and gives him to desire and to love and also to be affected. For this reason also desires, loves, and affections are spiritual heat, and are so called. That they are heat is very manifest, for heat is exhaled on all sides from living bodies, even in the greatest cold; and also when the desires and affections, that is, the loves, grow warmer, the body also grows warm in the same degree. This is the heat that is meant in the Word by "burning," "fire," and "flame"; and in the genuine sense it is heavenly and spiritual love, but in the opposite sense bodily and earthly love. From this it is evident that here by being "parched with the east wind" is signified being consumed by the fire of cupidities, and when predicated of memory-knowledges, which are the "thin ears" of corn, there is signified that they are full of cupidities. [3] That by the "east wind" is signified what is of cupidites and the derivative phantasies is evident from the passages in the Word where it is mentioned, as in David: He made the east wind to go forth in the heavens, and by His power He brought forth the south wind, and He made it rain down flesh upon them as dust, and winged fowl as the sand of the sea (Ps. 78:26-27); that by the "flesh" which that wind brought are signified evil desires, and by the "winged fowl" the derivative phantasies, is plain in Moses (Num. 11:31-35), where it is said that the name of the place in which the people were smitten with a plague because of their eating flesh was called "The graves of lust, because there they buried the people that lusted." [4] In Ezekiel: Behold the vine that has been planted, shall it prosper? Shall it not utterly wither, when the east wind toucheth it? Upon the beds of its shoots it shall wither (Ezek. 17:10). The vine was plucked up in anger, it hath been cast forth to the earth, and the east wind hath withered its fruit; all the rods of its strength have been plucked off and withered; the fire hath devoured everyone, for fire hath gone forth from a rod of its branches, it hath devoured its fruit, so that there is not in it a rod of strength, a scepter for ruling (Ezek. 19:12, 14); where the "east wind" denotes what belongs to cupidities. In Isaiah: He meditated upon His rough wind, in the day of the east wind (Isa. 27:8). [5] In Hosea: The east wind shall come, the wind of Jehovah coming up from the wilderness; and its spring shall become dry, and its fountain shall be dried up; it shall make a prey of the treasure of all vessels of desire (Hos. 13:15); where also the "east wind" denotes what belongs to cupidities. Likewise in Jeremiah: As the east wind I will scatter them before the enemy (Jer. 18:17). [6] In David: With the east wind thou wilt break the ships of Tarshish (Ps. 48:7). In Isaiah: Thou hast forsaken Thy people, the house of Jacob, because they are filled with the east wind, and the soothsayers are Philistines (Isa. 2:6). In Hosea: Ephraim feedeth on wind, and followeth after the east wind; every day he multiplieth a lie and a wasting (Hos. 12:1); "wind" here denotes phantasies, and the "east wind," cupidities. Similar also is the meaning in the internal sense of the "east wind" by which locusts were produced, and by which they were driven into the sea (Exod. 10:13, 19); and also by which the waters of the sea Suph were divided (Exod. 14:21). &5216. Sprung up after them. That this signifies appearing near, is evident from the signification here of "springing up," as being to appear; and from the signification of "after them," as being near, or in the boundary, just as is signified by the evil and lean kine coming up "after them," that is, after the beautiful and fat kine (see n. 5202). That "after them" means near, is because "after" denotes what is successive in time; and in the spiritual world, and consequently in the spiritual sense, there is no notion of time, but instead of it the kind of state that corresponds. &5217. And the thin ears swallowed up the seven fat and full ears. That this signifies that the memory-knowledges of no use banished the good memory-knowledges, is evident from the signification of the "thin ears," as being memory-knowledges of no use (of which above, n. 5214); and from the signification of the "fat and full ears," as being memory-knowledges into which the things of faith and charity could be applied (n. 5213), consequently good memory-knowledges; and from the signification of "swallowing up," as being to banish-the same as "eating up," which is said above of the kine (n. 5206). (That the good memory-knowledges were banished by those of no use, or that truths were banished by falsities, may be seen above, n. 5207.) So also is it in the spiritual world: where falsities are, truths cannot subsist; and on the other hand, where truths are, falsities cannot subsist. The one banishes the other, for they are opposites. The reason is that falsities are from hell and truths are from heaven. It sometimes appears as if falsities and truths are in one subject; but these are not falsities that are opposite to the truths in him, but are those which are associated by applications. The subject in whom truths, and at the same time falsities which are opposite to them, subsist, is called "lukewarm;" and the subject in whom falsities and truths are mingled is called "profane." &5218. And Pharaoh awoke. That this signifies a general state of enlightenment, is evident from what was explained above (n. 5208), where the same words occur. &5219. And behold it was a dream. That this signifies in that obscurity, is evident from the signification of a "dream," as being an obscure state (n. 1838, 2514, 2528, 5210). It is called "obscure," because truths had been banished; for where truths are not there is obscurity, because the light of heaven flows only into truths; for the light of heaven is Divine truth from the Lord. Hence the truths with angels and spirits, and also with men, are subsidiary lights; but they have their light from the Divine truth by means of the good in the truths; for unless truths are from good, that is unless they have good in them, they cannot receive any light from the Divine. They receive it by means of good, for good is like fire or flame, and truths are like the rays of light from it. In the other life truths without good do indeed shine, but they shine with a wintry light, that in the light of heaven is thick darkness. From this it is evident that what is here meant by "obscure," is the state of the natural when the good memory-knowledges had been banished by those of no use. An obscurity like this can be enlightened in a general manner (n. 5208, 5218), but by no means can that obscurity which comes from falsities; for falsities are so many darknesses that shut out the light of heaven, and thus cause an obscurity that cannot be enlightened until the falsities have been removed. &5220. Verse 8. And it came to pass in the morning that his spirit was troubled; and he sent and called all the magicians of Egypt, and all the wise men thereof; and Pharaoh told them his dream; and no one interpreted these things to Pharaoh. "And it came to pass in the morning," signifies in this new state; "that his spirit was troubled," signifies disturbance; "and he sent and called all the magicians of Egypt, and all the wise men thereof," signifies in consulting the interior as well as the exterior memory-knowledges; "and Pharaoh told them his dream," signifies about things to come; "and no one interpreted these things to Pharaoh," signifies that it was not known what would happen. &5221. And it came to pass in the morning. That this signifies in this new state, is evident from the signification of "it came to pass," or "it was," as involving what is new (see n. 4979, 4987); and from the signification of the "morning," as being a state of enlightenment (n. 3458, 3723). This is that new state which is meant, in regard to which see just above (n. 5218). This state and its quality are treated of here, showing that there was disturbance therein by reason of obscurity regarding the things that were happening. But as regards the quality of this state scarcely anyone is able to know anything unless he is in a spiritual sphere and at the same time pays attention to the things that are taking place within him. Otherwise he cannot even know what it is to be generally enlightened, and particularly enlightened, nor even what it is to be enlightened at all, still less that there is a disturbance at first in a general state of enlightenment, and that there is no quiet until the time when truths from good are replaced in their order. How the case herein is, is clearly perceived by the angels, and also by good spirits, because they are in a spiritual sphere. To be wise in such subjects, and to think about them, is delightful to them; but to the man who is in a natural sphere, and still more to one who is in a sensuous sphere, and yet more to one who is in a more grossly sensuous sphere from bodily and earthly things, such subjects are wearisome. &5222. His spirit was troubled. That this signifies disturbance, is evident from the signification of "being troubled in spirit," as being to be disturbed. By "spirit" here, as occasionally elsewhere in the Word, is meant interior affection and thought, which also are the spirit of man. The ancients called these the spirit; but by the spirit they meant specifically the interior man that would live after the death of the body; while at this day "the spirit," used in this sense, means mere thought, and this without any subject other than the body in which it may be. This is because it is no longer believed that the interior man is the man himself, but that the interior man who is commonly called the soul or spirit is mere thought without a subject adapted thereto; and that consequently, being thought without a subject, it will be dissipated after the death of the body like something ethereal or flamy. This is what at the present day is understood by spirit," as when it is said "troubled in spirit," "sad in spirit," "glad in spirit," or "rejoice in spirit;" when yet it is the interior man himself that is called the spirit, and that is troubled, is sad, is glad, and rejoices, and that is a man in a form wholly human (though invisible to bodily sight) in which thought resides. &5223. And he sent and called all the magicians of Egypt, and all the wise men thereof. That this signifies in consulting the interior as well as the exterior memory-knowledges, is evident from the signification of "magicians," as being in a good sense interior memory-knowledges (of which hereafter); and from the signification of "wise men," as being exterior knowledges (of which also in what follows). The reason why the magicians and wise men of Egypt signified memory- knowledges, is that Egypt was one of the kingdoms in which the representative Ancient Church existed (n. 1238, 2385). But in Egypt attention was paid chiefly to the memory-knowledges of that church, which related to correspondences, representatives, and significatives; and by these knowledges were unfolded the things written in the books of the church, and that had place in their holy worship (n. 4749, 4964, 4966). Hence it came about that by "Egypt" were signified memory-knowledges in general (n. 1164, 1165, 1186, 1462), and also by "Pharaoh" its king. The chief among those who were skilled in and taught these knowledges were called "magi," or "magicians," and "wise men;" those who were skilled in mystical memory-knowledges were called "magicians," and those skilled in memory-knowledges not mystical were called "wise men;" consequently those who taught interior memory-knowledges were called "magicians," and those who taught exterior memory-knowledges were called "wise men." For this reason it is that these knowledges are signified in the Word by "magicians" and "wise men." But after they began to misuse the interior memory-knowledges of the church, and to turn them into magic, then by "Egypt" began to be signified the memory-knowledge which perverts, and likewise by the "magicians" of Egypt and her "wise men." [2] The magicians of that time knew such things as belong to the spiritual world, which they learned from the correspondences and representatives of the church; and therefore many of them were in communication with spirits, and in this way learned deceptive arts, by which they performed magic miracles. But those called "wise men" did not care for such things, but solved difficult problems and taught the causes of natural things. In such things as these the wisdom of that time chiefly consisted, and skill in them was called "wisdom," as is evident from what is related of Solomon in the first book of Kings: Solomon's wisdom was multiplied above the wisdom of all the sons of the East, and above all the wisdom of the Egyptians, insomuch that he was wiser than all men, than Ethan the Ezrahite, and Heman and Calcol and Darda, the sons of Mahol. He spoke three thousand proverbs; and his songs were a thousand and five. Moreover he spoke of trees, from the cedars that are in Lebanon even unto the hyssop that springeth out of the wall; he spoke also of beast and of fowl, and of creeping thing, and of fishes. Therefore there came of all peoples to hear the wisdom of Solomon from all kings of the earth who had heard of his wisdom (1 Kings 4:30). And what is related of the queen of Sheba in the same Book: She came to try him with hard questions. And Solomon told her all her words, there was not a word hid from the king that he told her not (1 Kings 10:1, 3). [3] From this it is plain what was called "wisdom" at that time, and who, not only in Egypt, but also elsewhere, as in Syria, Arabia, and Babylon, were called "wise;" but in the internal sense by the "wisdom of Egypt" nothing else is signified than the memory-knowledge of natural things; and by "magic" the memory-knowledge of spiritual things; thus by "wise men" are signified exterior memory-knowledges, by "magicians" interior memory-knowledges, and by "Egypt" memory-knowledge in general (see n. 1164, 1165, 1186, 1462, 4749, 4964, 4966). By "Egypt" and her "wise men" nothing else was meant in Isaiah: The princes of Zoan are foolish, the counsel of the wise counselors of Pharaoh is become brutish; how is it said unto Pharaoh, I am the son of the wise, the son of the kings of antiquity? Where now are thy wise men? (Isa. 19:11-12). [4] That those were called "magicians," or "magi," who were in the knowledge of spiritual things, and also in revelations thence, is plain from the Magi who came from the east to Jerusalem, asking where He was that was born King of the Jews, and saying that they had seen His star in the east, and were come to worship Him (Matt. 2:1, 2). The same is also evident from Daniel, who is called the "prince of the magicians" (Dan. 4:9); and again: The queen said to king Belshazzar, There is a man in thy kingdom in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; therefore the king Nebuchadnezzar, thy father, made him prince of the magicians, diviners, Chaldeans, and soothsayers (Dan. 5:11). Again: Among them all was none found like Daniel, Hananiah, Mishael, and Azariah; for when they stood before the king, in every word of wisdom of understanding concerning which the king enquired of them, he found them ten times better than all the magicians and diviners that were in his realm (Dan. 1:19-20). [5] That in the opposite sense by "magicians," such as those mentioned in Exodus 7:11, 22; 8:7, 18, 19; 9:11, are signified those who have perverted spiritual things and thereby have practiced magical arts, is known. For magic was nothing else than a perversion, and a perverted application, of such things as are of order in the spiritual world; from this came down magic. But such magic is at this day called natural, for the reason that anything above or beyond nature, is no longer recognized; and what is spiritual is denied, unless by it is understood an inner natural. &5224. And Pharaoh told them his dream. That this signifies about things to come, is evident from the signification of a "dream," as being foresight, prediction, the event (see n. 5091, 5092, 5104), thus things to come. How this stands in the internal sense is evident from the series of things. The subject treated of in this verse is the new state of the natural, when it is in obscurity because of truths having been banished from it, and that there is then disturbance in it in consulting memory-knowledges about things to come; for when such obscurity happens, the thought at once occurs, What will the event be? [2] As during man's regeneration this is common in every such state, this state is here described in the internal sense; but such states are unknown at this day, both because few are being regenerated, and because those who are being regenerated do not reflect upon such things. At this day man cares not what is taking place within him, because external things possess his whole attention, and internal things have no importance to one who is wholly occupied with external things, that is, in whom they are the ends of life. Regarding this obscurity they would say, What are these matters to me, as there is no money or honor to be gained from them? Why should I think about the state of the soul, or the state of the internal man, whether it is in obscurity when truths have been banished, or in clearness when they have been replaced therein? What would it benefit me to know this? Whether there is any internal man is to me a matter of doubt, and also whether there is any other state of the soul than that which is of the body, nay, whether there is any soul that lives after death. Who has come back from the dead and declared it? So speaks the man of the church with himself at this day, and so he thinks when he hears or reads anything about the state of the internal man. From this it is plain why the things that are going on within man are at this day hidden and wholly unknown. [3] Such an obscurity of the understanding never existed among the ancients. It was their wisdom to cultivate interior things, and thus to perfect the faculties of both understanding and will, and thereby to provide for the welfare of their soul. That the ancients gave their attention to things like these, is clear from their writings which are even now extant, and also from the desire of all to hear Solomon: Therefore there came of all peoples to hear the wisdom of Solomon, from all kings of the earth, who had heard of his wisdom (1 Kings 4:34); and therefore came the queen of Sheba, who, from the bliss into which she came from hearing the wisdom of Solomon said, Blest are thy men, blest are these thy servants, who stand continually before thee, and hear thy wisdom (1 Kings 10:8). Who at this day would call himself blest for this reason? &5225. And no one interpreted these things to Pharaoh. That this signifies that it was not known what would happen, is evident from the signification of "interpreting," as being to know what would happen (see n. 5141). Hence "no one interpreted" denotes not to know; for in the internal sense "no one" is the negative of a thing, and thus what is not; for the idea of a person is turned in the internal sense into the idea of a thing-as for instance the idea of a man, a husband, a woman, a wife, a son or daughter, a boy or maiden, is turned into the idea of truth or of good; and as above (n. 5223) the idea of a magician and wise man is turned into that of interior and exterior memory-knowledges. The reason of this is that in the spiritual world, or in heaven, not persons but things come into view, for persons limit the idea, and concentrate it upon something finite; whereas things do not limit and concentrate it, but extend it to the infinite, thus to the Lord. For this reason also, no person named in the Word is perceived in heaven, but in his stead the thing that is represented by that person; so also no people or nation is perceived, but only its quality. Nay, not even is any historic statement of the Word about a person, nation, or people, known in heaven; and consequently it is not known who Abraham, Isaac, Jacob, the Israelitish people, and the Jewish nation were, but it is there perceived what Abraham, Isaac, Jacob, the Israelitish people, and the Jewish nation denote; and the same in all other cases. Thus the angelic speech is without limitation, and is also relatively universal. &5226. Verses 9-13. And spoke the prince of the butlers unto Pharaoh, saying, I do remember my sins this day. Pharaoh was wroth upon his servants, and put me in custody in the house of the prince of the guards, me and the prince of the bakers: and we dreamed a dream in one night, I and he; we dreamed each one according to the interpretation of his dream. And there was with us there a Hebrew boy, servant to the prince of the guards; and we told him, and he interpreted to us our dreams; to each one according to his dream he did interpret. And it came to pass, as he interpreted to us, so it was; me he brought back upon my station, and him he hanged. "And spoke the prince of the butlers unto Pharaoh," signifies thought from the sensuous subject to the intellectual part; "saying," signifies perception therefrom; "I do remember my sins this day," signifies about a state of disjunction; "Pharaoh was wroth upon his servants," signifies when the natural turned itself away; "and put me in custody in the house of the prince of the guards," signifies rejection by the things that are primary for interpretation; "me and the prince of the bakers," signifies both sensuous parts; "and we dreamed a dream in one night," signifies what was foreseen in obscurity; "I and he," signifies concerning both sensuous parts; "we dreamed each one according to the interpretation of his dream," signifies what would be the event to both; "and there was with us there a Hebrew boy," signifies that because of temptation the guiltlessness of the church was rejected thither; "servant to the prince of the guards," signifies wherein was truth that might serve primarily for interpretation; "and we told him," signifies that there was perception therefrom; "and he interpreted to us our dreams," signifies what was in the things foreseen in obscurity; "to each one according to his dream he did interpret," signifies from truth; "and it came to pass, as he interpreted to us, so it was," signifies that such was the event; "me he brought back upon my station," signifies that the sensuous of the intellectual part was received; "and him he hanged," signifies that the sensuous of the will part was rejected. &5227. And spoke the prince of the butlers unto Pharaoh. That this signifies thought from the sensuous subject to the intellectual part, is evident from the signification of "speaking," as being to think (see n. 2271, 2287, 2619); and from the representation of the prince of the butlers, as being the sensuous subject to the intellectual part (n. 5077, 5082). What thought from the sensuous is, may be seen above (n. 5141). &5228. Saying. That this signifies perception therefrom, is evident from the signification of "saying," as being to perceive (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3395, 3509). What perception "therefrom" is, or perception from thought, cannot be unfolded so as to be understood, because at this day it is wholly unknown what spiritual perception is; and what is unknown does not enter into the apprehension, however it may be described; for perception is nothing else than the speech or thought of the angels who are with man. When this speech or thought flows in, it becomes the perception that a thing is so, or is not so, but only with those who are in the good of love and of charity, for it flows in through good. With these this perception produces thoughts, for to them what is perceptive is the general of thought. Yet perception from thought is not actually given, but only apparently. But no more can be said regarding this mystery, because, as already said, it is unknown at this day what perception is. &5229. I do remember my sins this day. That this signifies about a state of disjunction, is evident from the signification of "sins," as being what is of inverted order (see n. 5076); and from the signification of "remembering," as being conjunction (n. 5169). Thus "to remember sins" is to be conjoined with what is of inverted order, and consequently to be disjoined from the natural which is represented by Pharaoh; for whatever is conjoined with what is in inverted order, is disjoined from what is in order. The reason why "to remember" is conjunction, is that the remembering of anyone in the other life conjoins; for as soon as any spirit calls another to mind he appears present, and so present that they speak together. It is for this reason that angels and spirits can meet all persons whom they have known or have heard of, can see them present and speak with them, when the Lord allows them to call them to mind (see n. 1114). &5230. Pharaoh was wroth upon his servants. That this signifies when the natural averted itself, is evident from what was unfolded above (n. 5080, 5081), where similar words occur. &5231. And put me in custody in the house of the prince of the guards. That this signifies rejection by the things which are primary for interpretation, is also evident from what was unfolded above (n. 5083, 5084), where similar words occur. &5232. Me and the prince of the bakers. That this signifies both sensuous parts, is evident from the representation of the prince of the butlers, who is here meant by "me," as being the sensuous subject to the intellectual part in general (see n. 5077, 5082); and from the representation of the prince of the bakers, as being the sensuous subject to the will part in general (n. 5078, 5082); thus by "me and the prince of the bakers" both sensuous parts are signified. We say "both" sensuous parts because there are two faculties in man which constitute his life, the will and the understanding, to which each and all things in him have reference. That there are two faculties in man which constitute his life, is because there are two things which make life in heaven-good and truth-good having reference to the will, and truth to the understanding. From this it is plain that there are two things which make man spiritual, and consequently make him blessed in the other life, namely, charity and faith; for charity is good and faith is truth, and charity has reference to the will and faith to the understanding. [2] To these two-good and truth-each and all things in nature bear reference, and from this they come into existence and subsist. That they bear reference to these two things, is very evident from heat and light, of which heat has reference to good and light to truth, and therefore spiritual heat is the good of love, and spiritual light is the truth of faith. As each and all things in universal nature bear reference to these other two, good and truth, and as good is represented in heat, and faith in light, everyone may judge of what quality a man is from faith alone without charity, or what is the same thing, from merely understanding truth without willing good. Is it not like the state of winter, when the light is brilliant, and yet everything is torpid, because without heat? Such is the state of the man who is in faith alone, and not in the good of love. He is in cold and in darkness, in cold because he is opposed to good, in darkness because thereby he is opposed to truth; for one who is opposed to good is also opposed to truth, however he may seem to himself not to be so; for the one draws the other to its side. Such becomes his state after death. &5233. And we dreamed a dream in one night. That this signifies what was foreseen in obscurity, is evident from the signification of a "dream," as being what is foreseen (n. 3698, 5091); and from the signification of "night," as being a state of shade (n. 1712), thus obscurity. &5234. I and he. That this signifies concerning both sensuous parts, is evident from the representation of the butler, who here is "I," as being one sensuous, and from the representation of the baker, who here is "he," as being the other sensuous (of which just above, n. 5232). &5235. We dreamed each one according to the interpretation of his dream. That this signifies what would be the result to both, is evident from the signification of "interpretation," as being what it would have in it, and what would happen (see n. 5093, 5105, 5107, 5141), thus what would be the event of that which was foreseen, which is signified by the "dream" (n. 5233). &5236. And there was with us there a Hebrew boy. That this signifies that because of temptation the guiltlessness of the church was rejected thither, is evident from the signification of a "boy," as being what is guiltless (of which in what follows); and from the signification of "Hebrew," as being one who is of the church (see n. 5136), thus that which is of the church. Its being rejected thither because of temptation, is signified by his being there, namely, in custody, for by the "custody" into which Joseph was put is signified a state of temptation (see n. 5036, 5037, 5039, 5044, 5045); which state has been treated of in chapters 39 and 40. [2] The reason why a "boy" denotes guiltlessness, is that in the internal sense a "little child" denotes what is innocent; for in the Word we read of "sucklings," "little children," and "boys" (or "children"); and by them are signified three degrees of innocence, the first degree by a "suckling," the second by a "little child," and the third by a "child." But as with the "child" innocence begins to be put off, therefore by him is signified that degree of innocence called "guiltlessness." As by these three are signified three degrees of innocence, three degrees of love and charity are also signified by the same, for the reason that celestial and spiritual love, that is, love to the Lord and charity toward the neighbor, cannot exist except in innocence. But be it known that the innocence of sucklings, little children, and children is only external; and that internal innocence is not possible in man till after he has been born anew, that is, becomes again as it were a suckling, a little child, and a child. It is these states that are signified in the Word by these three; for in the internal sense of the Word nothing but what is spiritual is understood; consequently none but spiritual birth, which is called rebirth and also regeneration. [3] That the innocent quality which is called "guiltlessness" is signified by a "boy" or "child," is evident in Luke: Jesus said, Whosoever receiveth not the kingdom of God as a child shall not enter therein (Luke 18:17); "to receive the kingdom of God as a child" is to receive charity and faith from innocence. In Mark: Jesus took a child and set him in the midst of them; and when He had taken him in His arms He said to them, Whosoever shall receive one of such children in My name, receiveth Me (Mark 9:36-37; Luke 9:47-48); by a "child" here is represented innocence; and one who receives this, receives the Lord, because He is the source of all innocence. Everyone can see that "to receive a child in the Lord's name" is not literally to receive a child, thus that something heavenly must be represented thereby. [4] In Matthew: The children cried in the temple, Hosanna to the son of David. The priests were indignant; and therefore Jesus saith to them, Did ye never read, Out of the mouth of babes and sucklings Thou hast perfected praise? (Matt. 21:15-16; Ps. 8:2); the children's crying "Hosanna to the son of David" was to represent that only innocence acknowledges and receives the Lord, that is, they in whom there is innocence. By "out of the mouth of babes and sucklings Thou hast perfected praise" is signified that praise can come to the Lord by no other way than through innocence; for by this alone is effected all communication and all influx, and consequently access. It is for this reason that the Lord says: Unless ye be converted, and become as children, ye shall not enter into the kingdom of the heavens (Matt. 18:3). [5] In the following passages also by a "boy" or "child" is signified innocence. In Zechariah: The streets of the city shall be full of boys and girls playing in the streets thereof (Zech. 8:5); speaking of the new Jerusalem, or the Lord's kingdom. In David: Praise Jehovah, young men and maidens, old men with children (Ps. 148:12). Again: Jehovah reneweth thy life from the pit, He sateth thy mouth with good, so that thou renewest thy childhood like the eagle (Ps. 103:4-5). In Joel: They have cast a lot upon My people; because they have given a boy for a harlot, and sold a girl for wine that they have drunk (Joel 3:3). In Jeremiah: Through thee will I scatter man and woman, and through thee will I scatter the old man and the child, and through thee will I scatter the young man and the maid (Jer. 51:22). In Isaiah: Unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace (Isa. 9:6). &5237. Servant to the prince of the guards. That this signifies wherein was truth that might serve primarily for interpretation, is evident from "servant" being predicated of truth (see n. 2567, 3409); and from the signification of the "prince of the guards," as being things primary for interpretation (n. 4790, 4966, 5084); and because truth is of service for the interpretation of the Word, the truth thus serving is signified here by "servant to the prince of the guards." &5238. And we told him. That this signifies that there was perception therefrom, is evident from the signification of "telling," as being perception (see n. 3209). &5239. And he interpreted to us our dreams. That this signifies what was in the things foreseen in obscurity, is evident from the signification of "interpreting," as being what was therein (see n. 5093, 5105, 5107); and from the signification of "dreams," as being things foreseen in obscurity (of which above, n. 5233). &5240. To each one according to his dream he did interpret, signifies from truth; and it came to pass, as he interpreted to us, so it was, signifies that such was the event, as may be seen from the fact that by these words is signified the event of the matter, which in truth was such as he had foretold. &5241. Me he brought back upon my station. That this signifies that the sensuous of the intellectual part was received, is evident from the signification of the "butler," who is here meant by "me," as being the sensuous of the intellectual part (of which above); and from the signification of "bringing back upon the station," as being to reduce into order and make subordinate (see n. 5125, 5165), thus also to receive. &5242. And him he hanged. That this signifies that the sensuous of the will part was rejected, is evident from the signification of the "baker," who is here meant by "him," as being the sensuous of the will part (of which above); and from the signification of "hanging," as being to reject (n. 5156, 5167). There is no need to unfold these things any further, because they have been unfolded before, and are here repeated for the sake of the series. &5243. Verse 14. And Pharaoh sent and called Joseph, and they brought him hastily out of the pit; and he shaved, and changed his garments, and came unto Pharaoh. "And Pharaoh sent," signifies the inclination of the new natural; "and called Joseph," signifies to receive the celestial of the spiritual; "and they brought him hastily out of the pit," signifies a speedy rejection of such things as from the state of temptation were a hindrance, and thereby a change; "and he shaved," signifies rejection and change as to what is of the exterior natural; "and changed his garments," signifies as to what is of the interior natural, by putting on what is suitable; "and came unto Pharaoh," signifies communication thereby with the new natural. &5244. And Pharaoh sent. That this signifies the inclination of the new natural, is evident from the representation of Pharaoh, as being the new natural man (as in n. 5079, 5080). The inclination to receive the celestial of the spiritual is signified by his "sending and calling Joseph." The very inclination is plain from what is said farther on-that he set him over his house and over all the land of Egypt, and said that upon his mouth all his people should kiss (verses 40-43). In regard to this the case is that when the state is full, that is, when all things have been prepared in the natural for receiving influx from the interior or higher degree, and for applying to itself what flows in, then the natural has an inclination, that is, has an affection, for receiving. In this way the one is accommodated to the other when the man is being made new by the Lord. &5245. And called Joseph. That this signifies for receiving the celestial of the spiritual, is evident from the representation of Joseph, as being the celestial of the spiritual (see n. 4286, 4585, 4592, 4594, 4963). That receiving this is signified by his "calling," may be seen just above (n. 5244). &5246. And they brought him hastily out of the pit. That this signifies a speedy rejection of such things as from the state of temptation were a hindrance; and thereby a change, is evident from the signification of a "pit," as being a state of vastation and also of temptation (see n. 4728, 4744, 5038); and from the signification of "bringing him hastily out of it," as being a speedy rejection of such things as are from it, that is, from a state of temptation. For when a "pit" denotes a state of temptation, "to bring anyone hastily out of it" denotes to remove such things as are from that state, and consequently to reject them, as is plain also from what follows; for he rejected what was of the pit, inasmuch as he shaved himself and changed his garments. [2] A state of temptation in respect to the state after it is also like the condition of a pit or prison-squalid and unclean; for when man is being tempted, unclean spirits are near him, and surround him, and excite the evils and falsities with him, and also hold him in them and exaggerate them, even to despair. Hence it is that the man is then in squalor and uncleanness. Moreover when this state is presented to view in the other life (for all spiritual states can there be presented to the sight) it appears like a thick mist exhaled from unclean places, and a stench from it is also perceived. Such is the appearance of the sphere that encompasses one who is in temptation, and also in vastation, that is, who is in a pit in the lower earth (see n. 4728). [3] But when the state of temptation ceases, the mist is dispersed, and the sky clears. The reason of this is that by means of temptation the falsities and evils with man are laid open and removed; when they are laid open that mist appears, but when they are removed the clear sky appears. The change of this state is also signified by Joseph's "shaving himself and changing his garments." [4] Moreover, a state of temptation may be compared to the state of a man when among robbers; on escaping from which his hair is disheveled, his countenance wild, and his clothing torn. If he yields in temptation, he remains in a state like this; but if he conquers in temptation, then after he has composed his face, combed his hair, and changed his clothing, he comes into a cheerful and serene state. Moreover, there are infernal spirits and genii, who like robbers surround and attack the man at these times, and bring on the temptations. From this it is now plain that by their "bringing him hastily out of the pit" is signified a speedy rejection of such things as from the state of temptation were a hindrance, and thereby a change. &5247. And he shaved. That this signifies rejection and change as to what is of the exterior natural, is evident from the signification of "shaving the head and the beard," as being to reject such things as are of the exterior natural; for the "hair" that was shaved off signifies this natural (see n. 3301). The hair both of the head and of the beard corresponds in the Grand Man to the exterior natural; and therefore sensuous men (that is, they who have believed nothing but what is natural, and have not been willing to understand that there is anything more interior or purer than what they could apprehend by the senses) in the other life when in the light of heaven, they appear hairy, so much so that the face is scarcely anything but beard. Such hairy faces have often been seen by me. But they who have been rational, that is, spiritual men, in whom the natural has been rightly subordinated, appear becomingly furnished with hair. Nay, from the hair in the other life may be known the quality of spirits in respect to the natural. The reason why spirits appear with hair is that in the other life spirits appear altogether as do men on earth. Hence it is that the angels spoken of in the Word as being seen are sometimes described even in respect to their hair. [2] From what has now been said it is evident what is signified by "shaving," as in Ezekiel: The priests, the Levites, the sons of Zadok, shall put off their garments wherein they minister and lay them in the bedchambers of holiness, and they shall put on other garments, neither shall they sanctify the people in their garments, and they shall not shave their heads and let down their hair, in polling they shall poll their heads (Ezek. 44:19-20); this is said of the new temple and the new priesthood, that is, of the new church; and the "putting on of other garments" signifies holy truths; their "not shaving their heads nor letting down their hair, but in polling to poll their heads" signifies not rejecting the natural, but accommodating it so that it may be in accord, thus making it subordinate. Everyone who believes the Word to be holy can see that these and the rest of the things said in the prophet about the new earth, the new city, the new temple, and new priesthood, will not be at all as is stated in the letter there; as that the priests the Levites, the sons of Zadok, will minister therein, and will then put off the garments of their ministry and put on other garments, and will poll their heads; but that all and everyone of these things signify such things as belong to a new church. [3] Neither would the statutes have been commanded in regard to the high priest, the sons of Aaron, and the Levites, in the following passages from Moses, if they had not contained holy things within: The priest chief of his brethren, upon whose head the anointing oil has been poured, and he hath filled his hand to put on the garments, shall not shave his head, and shall not tear his garments (Lev. 21:10). The sons of Aaron shall not make baldness upon their head, neither shall they shave the corner of their beard; they shall be holy to their God, and not profane the name of their God (Lev. 21:5-6). Thus shalt thou purify the Levites. Sprinkle the waters of expiation upon them, and they shall make to pass a razor over their flesh, and they shall wash their garments; and they shall be pure (Num. 8:7). What is there that is holy or that is of the church in these things-that the high priest should not shave his head nor tear his garments; that the sons of Aaron should not make baldness upon their head nor shave the corner of their beard, and that the Levites when being purified should be shaved with a razor upon their flesh? But to have the external or natural man subordinate to the internal or spiritual, and thus to have both subordinate to the Divine, this is a holy thing, and is what the angels perceive when these passages of the Word are being read by man. [4] So also it was with the Nazirite, who was holy unto Jehovah: If any man should by chance die very suddenly beside him, and he hath defiled the head of his Naziriteship; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it. And when the days of his Naziriteship are fulfilled, the Nazirite shall shave the head of his Naziriteship at the door of the tent of meeting; and shall take the hair of his head and put it on the fire that is under the sacrifice of peace-offerings (Num. 6:9, 13, 18); what the Nazirite was, and what holiness he represented, may be seen above (n. 3301). That holiness should abide in his hair can never be comprehended unless it is known what "hair" is by correspondence, thus to what holiness the hair of the Nazirite corresponded. In like manner it cannot be comprehended how Samson had strength from his hair, of which he speaks thus to Delilah: There hath not come up a razor upon my head, for I have been a Nazirite of God from my mother's womb; if I be shaven, then my strength will go from me, and I shall become weak, and be like any other man. And Delilah called a man, who shaved off the seven locks of his head and his strength went from upon him. And afterward when the hair of his head began to grow after it was shaved off, strength returned to him (Judges 16:17, 19, 22); who without knowledge derived from correspondence can know that the Lord as to the Divine natural was represented by the Nazirite, and that the Naziriteship had no other meaning, and that Samson's strength was from this representative? [5] One who does not know, and especially who does not believe, that there is an internal sense in the Word, and that the sense of the letter is representative of the things in the internal sense, will scarcely acknowledge that there is anything holy in these things; when yet that which is most holy is in