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Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

Arcana Coelestia

God opened her eyes. That this signifies intelligence, is evident from the signification of "opening" and of "God opening," and also of "eyes" as being to give intelligence (that "eyes" signify the understanding may be seen above, n. 212, in like manner as "sight" or "seeing," n. 2150, 2325). It is said that "God opens the eyes" when He opens the interior sight or understanding; which is effected by an influx into man's rational, or rather into the spiritual of his rational. This is done by the way of the soul, or the internal way, unknown to the man. This influx is his state of enlightenment, in which the truths which he hears or reads are confirmed to him by a kind of perception interiorly within his intellectual. This the man believes to be innate in him, and to proceed from his own intellectual faculty; but in this he is very much mistaken; for it is an influx through heaven from the Lord into what is obscure, fallacious, and seeming with the man, which by means of the good therein causes the things which he believes to be similar to truth. But they only who are spiritual are blessed with enlightenment in the spiritual things of faith. It is this which is signified by "God opening the eyes." [2] That the "eye" signifies the understanding is because the sight of the body corresponds to the sight of its spirit, which is the understanding; and because it corresponds, in the Word the understanding is signified by the "eye" in almost every place where it is mentioned, even where it is believed to be otherwise; as where the Lord says in Matthew: The light of the body is the eye; if therefore thine eye be single, thy whole body shall be full of light; but if thine eye be evil, thy whole body shall be full of darkness; if therefore the light that is in thee be darkness, how great is that darkness (Matt. 6:22-23; Luke 11:34). Here the "eye" is the understanding, the spiritual of which is faith, as also is evident from the explication: "if therefore the light that is in thee be darkness, how great is that darkness." So too in the same: If thy right eye causeth thee to stumble, pluck it out, and cast it from thee (Matt. 5:29; 18:9). The "left eye" is the intellectual, but the "right eye" is its affection: that the right eye is to be plucked out means that the affection is to be subdued if it causes stumbling. [3] In the same: Blessed are your eyes, for they see, and your ears, for they hear (Matt. 13:16); and in Luke: Jesus said to the disciples, Blessed are the eyes which see the thing which ye see (Luke 10:23). Here by the "eyes which see," intelligence and faith are signified; for their seeing the Lord, and also His miracles and works, did not make them blessed; but comprehending them with the understanding and having faith, which is "seeing with the eyes;" and obeying, which is "hearing with the ears." That to "see with the eyes" is to understand, and also to have faith, may be seen above (n. 897, 2325) for the understanding is the spiritual of the sight, and faith is the spiritual of the understanding. The sight of the eye is from the light of the world, but the sight of faith is from the light of heaven. Hence it is common to speak of seeing with the understanding, and of seeing by faith. (That to "hear with the ear" is to obey, may be seen above, n. 2542.) [4] Also in Mark: Jesus said to the disciples, Do ye not yet perceive, neither understand? Have ye your heart yet hardened? Having eyes see ye not? And having ears hear ye not? (Mark 8:17-18); where it is manifest that not to be willing to understand and not to believe, is to "have eyes and not see." In Luke: Jesus said of the city, If thou hadst known the things that belong unto thy peace; but now it is hid from thine eyes (Luke 19:41-42). And in Mark: This is the Lord's doing, and it is marvelous in our eyes (Mark 12:11); where to be "hid from the eyes," and to be "marvelous in the eyes," means to be so to the understanding, as is known to everyone from the signification of the eye even in the common use of language.

And she saw a well of water. That this signifies the Lord's Word from which are truths, is evident from the signification of a "well of water," and of a "fountain," as being the Word, and also doctrine from the Word, consequently also truth itself; and from the signification of "water," as being truth. That a "well in which there is water," and a "fountain," denote the Lord's Word, and also doctrine from the Word, consequently also truth itself, may be seen from very many passages. A "well," and not a "fountain," is spoken of here, because the spiritual church is treated of, as also in the following verses of this chapter: Abraham reproved Abimelech because of the well which the servants of Abimelech had taken away (Gen. 22:25). So too in the twenty-sixth chapter: All the wells which the servants of Isaac's father digged in the days of Abraham his father, the Philistines had stopped up. And Isaac returned, and digged the wells of water which they had digged in the days of Abraham his father, and the Philistines had stopped them up after the death of Abraham. And Isaac's servants digged in the valley, and found there a well of living water. And they digged another well, and for that they strove not. And it came to pass in that day that Isaac's servants came and told him concerning the well which they had digged, and said unto him, We have found water (Gen. 26:15, 18-20, 21-22, 25, 32). Here by "wells" nothing else is signified than doctrinal matters about which they contended, and those about which they did not contend. Otherwise their digging wells and contending so many times about them would not be of so much importance as to be worthy of mention in the Divine Word. [2] The "well" spoken of by Moses signifies in like manner the Word, or doctrine: They journeyed to Beer; this is the well whereof Jehovah said unto Moses, Gather the people together, and I will give them water. Then sang Israel this song: Spring up, O well; answer ye from it. The princes digged the well, the willing of the people digged it, in the lawgiver, with their staves (Num. 21:16-18). As a "well" signified these things, there was therefore this prophetic song in Israel, in which the doctrine of truth is treated of, as is evident from every particular in the internal sense. Hence came the name "Beer" [a well], and hence the name "Beersheba," and its signification in the internal sense, as being doctrine itself. [3] But doctrine in which there are no truths is called a "pit," or a "well in which there is no water" as in Jeremiah: Their nobles have sent their little ones to the water; they came to the pits, they found no water; they returned with their vessels empty (Jer. 14:3); where "waters" denote truths; and "pits where they found no water," doctrine in which there is no truth. In the same: My people have committed two evils: they have forsaken Me the fountain of living waters, to hew them out pits, broken pits, that can hold no waters (Jer. 2:13); where "pits" in like manner denote doctrines that are not true; and "broken pits," fabricated doctrines. [4] That a "fountain" is the Word, and also doctrine, consequently truth, may be seen in Isaiah: The afflicted and the needy seek waters, and there are none; their tongue faileth for thirst. I Jehovah will hear them, the God of Israel will not forsake them; I will open rivers upon the hillsides, and fountains in the midst of the valleys; I will make the wilderness a pool of waters, and the dry land springs of waters (Isa. 41:17-18); where the desolation of truth is treated of, which is signified by the afflicted and needy seeking for waters when there are none, and by their tongue failing for thirst; and then their consolation, refreshment, and instruction after desolation are treated of (as in the verses about Hagar now being explained), signified by Jehovah opening rivers upon the hillsides, making fountains in the midst of the valleys, and the wilderness into a pool of waters, and the dry land into springs of waters; all which things relate to the doctrine of truth, and to the affection thence derived. [5] In Moses: Israel dwelt securely alone at the fountain of Jacob, in a land of corn and new wine; yea, his heavens drop down dew (Deut. 33:28). The "fountain of Jacob" denotes the Word and the doctrine of truth therefrom. Because the "fountain of Jacob" signified the Word and the doctrine of truth therefrom, when the Lord came to the fountain of Jacob, He spoke with the woman of Samaria, and taught what is signified by a "fountain" and by "water," as described in John: Jesus came to a city of Samaria called Sychar, and Jacob's fountain was there; Jesus therefore being wearied with His journey, sat thus by the fountain. There cometh a woman of Samaria to draw water. Jesus saith unto her, Give Me to drink: Jesus said, If thou knewest the gift of God, and who it is that saith unto thee, Give Me to drink, thou wouldst ask of Him that He should give thee living water. Everyone that drinketh of this water shall thirst again; but whosoever drinketh of the water that I shall give him shall never thirst, but the water that I shall give him shall become in him a fountain of water springing up unto eternal life (John 4:5-7, 10, 13-14). As "Jacob's fountain" signified the Word, the "water" truth, and " Samaria" the spiritual church (as is frequently the case in the Word), the Lord spoke with the woman of Samaria, and taught that the doctrine of truth is from Him; and that when it is from Him, or what is the same, from His Word, it is a fountain of water springing up unto eternal life; and that truth itself is living water. [6] Again: Jesus said, If any man thirst, let him come unto Me, and drink; whosoever believeth in Me, as the Scripture saith, out of his belly shall flow rivers of living water (John 7:37-38). And in the same: The Lamb that is in the midst of the throne shall feed them, and shall lead them unto living fountains of water; and God shall wipe away all tears from their eyes (Rev. 7:17). In the same: I will give unto him that is athirst of the fountain of the water of life freely (Rev. 21:6); "rivers of living water," and "living fountains of waters," denote truths that are from the Lord, or from His Word; for the Lord is the Word. The good of love and of charity, which is solely from the Lord, is the life of truth. He is said to be "athirst" who is in the love and affection of truth; no other can "thirst." [7] These truths are also called "fountains of salvation" in Isaiah: With joy shall ye draw waters out of the fountains of salvation; and in that day shall ye say, Confess to Jehovah, call upon His name (Isa. 12:3-4). That a "fountain" is the Word, or doctrine from it, is plain also in Joel: It shall come to pass in that day that the mountains shall drop down new wine, and the hills shall flow with milk, and all the streams of Judah shall flow with waters, and a fountain shall go forth out of the house of Jehovah, and shall water the stream of Shittim (Joel 3:18); where "waters" denote truths; and a "fountain out of the house of Jehovah," the Lord's Word. [8] In Jeremiah: Behold I will bring them from the north country, and gather them from the sides of the earth; and among them the blind and the lame; they shall come with weeping, and with supplications will I bring them unto fountains of waters in a straight way, wherein they shall not stumble (Jer. 31:8-9); "fountains of waters in a straight way" manifestly denote the doctrinal things of truth; the "north country," ignorance or desolation of truth; "weeping" and "supplications," their state of grief and despair; and to be "brought to the fountains of waters," refreshment and instruction in truths (as here, where Hagar and her son are treated of). [9] The same things are also thus described in Isaiah: The wilderness and the parched land shall be glad for them, and the desert shall rejoice and blossom as the rose; budding it shall bud, and shall rejoice even with rejoicing and singing; the glory of Lebanon has been given unto it, the honor of Carmel and Sharon; they shall see the glory of Jehovah, the honor of our God. Make ye firm the enfeebled hands, and strengthen the tottering knees. The eyes of the blind shall be opened, and the ears of the deaf shall be unstopped; in the wilderness shall waters break out, and streams in the desert; and the dry place shall become a pool, and the thirsty ground springs of waters (Isa. 35:1-3, 5-7); where the "wilderness" denotes the desolation of truth; "waters," "streams," "lakes," and "springs of waters," the truths that are a refreshment and joy to those who have been in vastation, whose joys are there described with many words. [10] In David: Jehovah sendeth forth fountains into the valleys, they shall run among the mountains; they shall give drink to every wild beast of the field, the wild asses shall quench their thirst. He watereth the mountains from His chambers (Ps. 104:10-11, 13); "fountains" denote truths; "mountains," the love of good and truth; to "give drink," instructing; "wild beasts of the field," those who live from this (see n. 774, 841, 908); "wild asses," those who are solely in rational truth (n. 1949-1951). [11] In Moses: Joseph is the son of a fruitful one, the son of a fruitful one by a fountain (Gen. 49:22); a "fountain" denotes doctrine from the Lord. In the same: Jehovah thy God bringeth thee into a good land, a land of rivers, of waters, of fountains, and of depths going forth in valley and in mountain (Deut. 8:7); the "land" denotes the Lord's kingdom and church (n. 662, 1066, 1067, 1262, 1413, 2571); which is called "good" from the good of love and charity; "rivers," "waters," "fountains," and "depths," denote the truths thence derived. In the same: The land of Canaan, a land of mountains and valleys, that drinketh water of the rain of heaven (Deut. 11:11). [12] That "waters" are truths, both spiritual and rational, and also those of memory-knowledge, is manifest from these passages in Isaiah: Behold the Lord Jehovih Zebaoth doth take away from Jerusalem and from Judah the whole staff of bread, and the whole staff of water (Isa. 3:1). In the same: Bring ye waters to him that is thirsty; meet the fugitive with his bread (Isa. 21:14). In the same: Blessed are ye that sow beside all waters (Isa. 32:20). In the same: He that walketh in righteousnesses, and speaketh uprightnesses, shall dwell on high; his bread shall be given, his waters shall be faithful (Isa. 33:15, 16). In the same: Then shall they not thirst, He shall lead them in the desert, He shall cause the waters to flow out of the rock for them; He cleaveth the rock also, and the waters flow out (Isa. 48:21; Exod. 17:1-8; Num. 20:11, 13). [13] In David: He clave the rocks in the wilderness, and gave them to drink abundantly as out of the deeps. He brought streams out of the rock and caused waters to run down like a river (Ps. 78:15, 16); where the "rock" denotes the Lord; "waters," "rivers," and "deeps" from it, denote truths from Him. In the same: Jehovah maketh rivers into a wilderness, and water-springs into dry ground; He maketh a wilderness into a pool of waters, and a dry land into water-springs (Ps. 107:33, 35). In the same: The voice of Jehovah is upon the waters; Jehovah is upon many waters (Ps. 29:3). In the same: A river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the Most High (Ps. 46:4). In the same: By the Word of Jehovah were the heavens made, and all the army of them by the breath of His mouth; He gathereth the waters of the sea together as a heap, He layeth up the deeps in storehouses (Ps. 33:6, 7). In the same: Thou dost visit the earth, and delightest in it greatly; thou enrichest it, the river of God is full of waters (Ps. 65:9). In the same: The waters saw Thee, O God, the waters saw Thee, the deeps also trembled; the clouds poured out waters; Thy way was in the sea, and Thy path in many waters (Ps. 77:16, 17, 19). It is manifest to everyone that the "waters" here do not signify waters, and that it is not meant that the deeps trembled, nor that the way of Jehovah was in the sea, and His path in the waters; but that spiritual waters are meant, that is, spiritual things which are of truth; otherwise this would be a heap of empty words. In Isaiah: Ho every one that thirsteth, come ye to the waters and he that hath no silver, come ye, buy (Isa. 55:1). In Zechariah: It shall come to pass in that day that living waters shall go out from Jerusalem, half of them toward the eastern sea, and half of them toward the western sea (Zech. 14:8). [14] Moreover where the church is treated of in the Word as about to be planted and as having been planted, and where it is described by a paradise, a garden, a grove, or by trees, it is usual for it to be also described by waters or rivers which irrigate; by which either spiritual, rational, or memory things (which are of truth) are signified-as in the description of Paradise in Genesis (2:8, 9); which is also described by the rivers there (verses 10 to 14), signifying the things of wisdom and intelligence (see n. 107-121). The same is true in many other places in the Word, as in Moses: As valleys are they planted, as gardens by the river, as sandal-wood trees which Jehovah hath planted, as cedars beside the waters; waters shall flow from his buckets, and his seed shall be in many waters (Num. 24:6, 7). In Ezekiel: He took of the seed of the land, and planted it in a field of sowing, he placed it beside many waters; it budded, and became a luxuriant vine (Ezek. 17:5, 6); that a "vine" and a "vineyard" signify the spiritual church may be seen above (n. 1069). In the same: Thy mother was like a vine in thy likeness, planted by the waters; she became fruitful and full of branches by reason of many waters (Ezek. 19:10). In the same: Behold Asshur was a cedar in Lebanon; the waters nourished him, the deep made him high, going with her rivers round about his plant; and she sent out her canals unto all the trees of the field (Ezek. 31:4). [15] In the same: Behold upon the bank of the river were very many trees on this side and on that. He said unto me, These waters issue forth toward the eastern border, and shall go down into the plain, and shall go toward the sea; and being sent into the sea the waters are healed. And it shall be that every living soul that creepeth, in every place whither the two rivers come, shall live; and there shall be a very great multitude of fish, because these waters are come thither; and they shall be healed, so that everything whithersoever the river cometh shall live. The miry places thereof and the marshes thereof shall not be healed; they shall be given up to salt (Ezek. 47:7-9, 11). Here the New Jerusalem, or the Lord's spiritual kingdom, is described: the "waters going forth to the eastern border," signify spiritual things from celestial things, which are truths from a celestial origin; that is, faith from love and charity (n. 101, 1250). To "go down into the plain," signifies doctrinal things which are of the rational (n. 2418, 2450). To "go toward the sea," signifies to memory-knowledges; the "sea" is the collection of them (n. 28); the "living soul which creepeth," signifies their delights (n. 746, 909, 994); which will "live from the waters of the river," that is, from spiritual things from a celestial origin. "Much fish" denotes an abundance of applicable memory-knowledges (n. 40, 991). The "miry places and the marshes" denote things not applicable and impure; being "given up to salt," denotes being vastated (n. 2455). In Jeremiah: Blessed is the man that trusteth in Jehovah; he shall be like a tree planted by the waters, and that sendeth forth its roots by the river (Jer. 17:7-8). In David: He shall be like a tree planted by the rivers of water, that bringeth forth its fruit in its season (Ps. 1:3). In John: He showed me a pure river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb; in the midst of the street of it, and on this side of the river and on that was the tree of life bearing twelve fruits (Rev. 22:1-2). [16] Seeing that in the internal sense of the Word "waters" signify truths, therefore in the Jewish Church, for the sake of representation before the angels with whom the rituals were viewed spiritually, it was commanded that the priests and Levites should wash themselves with water when they came near to minister, and indeed out of the laver between the tent and the altar; and later, out of the brazen sea and the other lavers around the temple, which were in place of a fountain. So too for the sake of the representation was the institution of the water of sin or of purgation that was to be sprinkled upon the Levites (Num. 8:7); also that of the water of separation, from the ashes of the red heifer (Num. 19:2-19); and that the spoils from the Midianites should be cleansed by water (Num. 31:19-25). [17] The waters which were given out of the rock (Exod. 17:1-8; Num. 20:1-13; Deut. 8:15) represented and signified an abundance of spiritual things or truths of faith from the Lord. The bitter waters which were healed by the wood (Exod. 15:23-25) represented and signified that the truths which are not pleasing become acceptable and grateful from good, that is, from the affection of it. (That "wood" signifies good which is of affection, or of the will, may be seen above, n. 643.) From all this it may now be known what "water" denotes in the Word, and hence what the water in baptism denotes, of which the Lord speaks thus in John: Except a man be born of water and of the spirit, he cannot enter into the kingdom of God (John 3:5); namely, that "water" is the spiritual of faith, and the "spirit" the celestial of it; thus that baptism is the symbol of the regeneration of man by the Lord by means of the truths and goods of faith. Not that regeneration is effected by baptism, but by the life signified in baptism, into which life Christians who have the truths of faith, because they have the Word, must come.

And she filled the bottle with water. That this signifies truths therefrom, is evident from the signification of "water" as being truth-treated of just above.

And gave the child drink. That this signifies instruction in spiritual things, is evident from the signification of "giving to drink," as being to instruct in truths; and from the signification of the "child," as being the spiritual as to truth (see n. 2697). This state, which is that of instruction, treated of in this verse, is the third state of those who are coming out of vastation or desolation; for when they come into a state of enlightenment or of heavenly light (treated of in the preceding verse 18, see n. 2699), they are then in the affection of knowing and learning truths; and when they are in this affection, they are easily and as it were spontaneously imbued with truths: those who are on earth, from the Lord's Word or from doctrine; but those who are in heaven, from the angels, who perceive nothing more blessed and happy than to teach novitiate brethren, and imbue them with the truths and goods which are of heavenly order, and thus lead to the Lord.

Verse 20. And God was with the child, and he grew, and he dwelt in the wilderness, and became a shooter of the bow. "God was with the child," signifies the Lord's presence with the spiritual; "and he grew," signifies increase; "and he dwelt in the wilderness," signifies obscurity, relatively; "and became a shooter of the bow," signifies the man of the spiritual church.

God was with the child. That this signifies the Lord's presence with the spiritual, is evident from the signification of "God being with" anyone, and from the signification of the "child." That "God being with" anyone signifies the Lord's presence, is evident without explication. The Lord is indeed present with everyone; for life is from no other source, and He governs the most minute things of it, even with the worst of men, and in hell itself; but in various ways according to the reception of life. With those who receive the life of the love of His good and truth in a wrong manner, and pervert it into loves of evil and falsity, the Lord is present, and overrules their ends as far as possible for good; but His presence with them is called absence, and indeed in the same degree in which evil is distant from good, and falsity from truth. But with those who receive the life of the love of the Lord's good and truth, He is said to be present, and indeed according to the degree of reception. It is with the Lord's presence as with that of the sun, which is present with its heat and light in the vegetation of the world also according to the reception. That the "child" signifies the spiritual as to truth, has been said above; but here he signifies those who are spiritual because he represents the man of the spiritual church, and also the spiritual church itself, and in the universal sense the Lord's spiritual kingdom; for when it is said that anyone signifies what is spiritual, as here that "the child" signifies the spiritual as to truth, it involves that those are signified who are spiritual; for there is no spiritual without a subject. It is the same with all other things said in an abstract sense.

And he grew. That this signifies increase, is evident without explication.

And he dwelt in the wilderness. That this signifies in what is relatively obscure, is evident from the signification of "dwelling," as being to live (see n. 2451); and from the signification of "wilderness," as being that which has little vitality (see n. 1927); here what is obscure, but relatively. By what is relatively obscure is meant the state of the spiritual church relatively to the state of the celestial church, or the state of those who are spiritual relatively to that of those who are celestial. The celestial are in the affection of good, the spiritual in the affection of truth; the celestial have perception, but the spiritual a dictate of conscience; to the celestial the Lord appears as a Sun, but to the spiritual as a Moon (n. 1521, 1530, 1531, 2495). The former have light from the Lord, but giving both sight and the perception of good and truth, like the light of day from the sun; but the latter have light from the Lord like the light of night from the moon, and thus they are in relative obscurity. The reason is that the celestial are in love to the Lord, and thus in the Lord's life itself; but the spiritual are in charity toward the neighbor and in faith, and thus in the Lord's life indeed, but more obscurely. Hence it is that the celestial never reason about faith and its truths, but being in perception of truth from good, they say that it is so; whereas the spiritual speak and reason concerning the truths of faith, because they are in the conscience of good from truth; and also because with the celestial the good of love has been implanted in their will part, wherein is the chief life of man, but with the spiritual in their intellectual part, wherein is the secondary life of man; this is the reason why the spiritual are in what is relatively obscure (see n. 81, 202, 337, 765, 784, 895, 1114-1125, 1155, 1577, 1824, 2048, 2088, 2227, 2454, 2507). [2] This comparative obscurity is here called a "wilderness." In the Word a "wilderness" signifies what is little inhabited and cultivated, and also signifies what is not at all inhabited and cultivated, and is thus used in a twofold sense. Where it signifies what is little inhabited and cultivated, or where there are few habitations, folds of flocks, pastures, and waters, it signifies what has relatively little life and light-as what is spiritual, or those who are spiritual, in comparison with what is celestial, or those who are celestial. But where it signifies what is not inhabited or cultivated at all, or where there are no habitations, folds of flocks, pastures, or waters, it signifies those who are in vastation as to good and in desolation as to truth. [3] That a "wilderness" signifies what is comparatively little inhabited and cultivated, or where there are few habitations, folds of flocks, pastures, and waters, is evident from the following passages. In Isaiah: Sing unto Jehovah a new song and His praise from the end of the earth; ye that go down to the sea, and the fullness thereof, the isles and the inhabitants thereof; let the wilderness and the cities thereof lift up, the villages 2708-1 that Kedar doth inhabit; let the inhabitants of the rock sing, let them shout from the top of the mountains (Isa. 42:10-11). In Ezekiel: I will make with them a covenant of peace, and will cause the evil wild beast to cease out of the land, and they shall dwell securely in the wilderness, and sleep in the woods; and I will make them and the places round about My hill a blessing; the tree of the field shall yield its fruit, and the earth shall yield her fruit (Ezek. 34:25-27); here the spiritual are treated of. In Hosea: I will bring her into the wilderness, and will speak to her heart; and I will give her her vineyards from thence (Hos. 2:14-15); where the desolation of truth, and consolation afterwards, are treated of. In David: The folds of the wilderness do drop, and the hills are girded with rejoicing; the pastures are clothed with flocks, the valleys also are covered over with corn (Ps. 65:12-13). [4] In Isaiah: I will make the wilderness a pool of waters, and the dry land springs of waters. I will plant in the wilderness the cedar of Shittim, and the myrtle, and the oil-tree; I will set in the desert the fir-tree; that they may see, and know, and consider, and understand together, that the hand of Jehovah hath done this, and the Holy One of Israel hath created it (Isa. 41:18-20); where the regeneration of those who are in ignorance of truth, or the Gentiles, and the enlightenment and instruction of those who are in desolation, are treated of; the "wilderness" is predicated of these; the "cedar, myrtle, and oil-tree" denote the truths and goods of the interior man; the "fir-tree" denotes those of the exterior. In David: Jehovah maketh rivers into a wilderness, and watersprings into dry ground; He maketh a wilderness into a pool of waters, and a dry land into watersprings (Ps. 107:33, 35); where the meaning is the same. In Isaiah: The wilderness and the parched land shall be glad for them, and the desert shall rejoice, and blossom as the rose; budding it shall bud; in the wilderness shall waters break out, 2708-2 and streams in the desert (Isa. 35:1-2, 6). In the same: Thou shalt be like a watered garden, and like a spring of water whose waters do not fail; and they that be of thee shall build the deserts of old (Isa. 58:11-12). In the same: Until the spirit be poured upon us from on high, and the wilderness become Carmel, and Carmel be counted for a forest; and judgment shall dwell in the wilderness, and righteousness in Carmel (Isa. 32:15-16); where the spiritual church is treated of, which though inhabited and cultivated is called relatively a "wilderness;" for it is said, "judgment shall dwell in the wilderness and righteousness in Carmel." That a "wilderness" denotes a comparatively obscure state, is plain from these passages by its being called a "wilderness" and also a "forest;" and very evidently so in Jeremiah: O generation, see ye the Word of Jehovah. Have I been a wilderness unto Israel? or a land of darkness? (Jer. 2:31). [5] That a "wilderness" signifies what is not at all inhabited or cultivated, or where there are no habitations, folds of flocks, pastures, and waters, and thus those who are in vastation as to good and in desolation as to truth, is also evident from the Word. This kind of "wilderness" is predicated in a double sense, namely, of those who are afterwards reformed, and of those who cannot be reformed. Concerning those who are afterwards reformed (as here in regard to Hagar and her son) we read in Jeremiah: Thus saith Jehovah, I remember for thee the mercy of thy youth, thy going after Me in the wilderness, in a land that was not sown (Jer. 2:2); where Jerusalem is treated of, which here is the Ancient Church that was spiritual. In Moses: Jehovah's portion is His people, Jacob is the line of His inheritance; He found him in a desert land, and in a waste howling wilderness; He led him about, He made him understand, He kept him as the pupil of His eye (Deut. 32:9-10). In David: They wandered in the wilderness in a solitary way, they found no city of habitation (Ps. 107:4); where those who have been in desolation of truth and are being reformed are treated of. In Ezekiel: I will bring you to the wilderness of the peoples, and I will judge with you there, as I judged with your fathers in the wilderness of the land of Egypt (Ezek. 20:35-36); where in like manner the vastation and desolation of those who are being reformed are treated of. [6] The journeyings and wanderings of the people of Israel in the wilderness represented nothing but the vastation and desolation of believers before reformation; consequently their temptation, if indeed they are in vastation and desolation when they are in spiritual temptations; as may also be seen from the following passages in Moses: Jehovah bare them in the wilderness as a man beareth his son, in the way, even unto this place (Deut. 1:31). And in another place: Thou shalt remember all the way which Jehovah thy God led thee these forty years in the wilderness, to afflict thee, to tempt thee, and to know what is in thy heart; whether thou wouldest keep His commandments or no. He afflicted thee, He suffered thee to hunger, He made thee to eat manna, which thou knewest not, neither did thy fathers know; that thou mightiest know that man doth not live by bread only, but by everything that proceedeth out of the mouth of Jehovah doth man live (Deut. 8:2-3). And again in the same chapter: Lest thou forget that Jehovah led thee in the great and terrible wilderness, where were serpents, fiery serpents, and scorpions; a thirsty land where was no water; who brought thee forth water out of the rock of flint; He fed thee in the wilderness with manna, which thy fathers knew not, that He might afflict thee, and might tempt thee, to do thee good at thy latter end (Deut. 8:15-16). Here the "wilderness" denotes vastation and desolation, such as those are in who are in temptations. By their journeyings and wanderings in the wilderness forty years, all the state of the combating church is described-how of itself it yields, but conquers from the Lord. [7] By the "woman who fled into the wilderness," in John, nothing else is signified than the temptation of the church, thus described: The woman who brought forth a son, a man child, fled into the wilderness, where she hath a place prepared of God; there were given unto the woman two wings of a great eagle, that she might fly into the wilderness, into her place; and the serpent cast out of his mouth after the woman water as a flood, that he might cause her to be carried away of the flood. But the earth helped the woman; for the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth (Rev. 12:6, 14-16). [8] That "wilderness" is predicated of a church altogether vastated, and of those who are altogether vastated as to good and truth, who cannot be reformed, is thus shown in Isaiah: I make the rivers a wilderness; their fish stink because there is no water, and die for thirst; I clothe the heavens with thick darkness (Isa. 50:2-3). In the same: Thy holy cities were become a wilderness, Zion was become a wilderness, Jerusalem a desolation (Isa. 64:10). In Jeremiah: I beheld and lo Carmel was a wilderness, and all her cities were broken down at the presence of Jehovah (Jer. 4:26). In the same: Many shepherds have destroyed My vineyard, they have trodden My portion under foot; they have made My pleasant portion a wilderness of desolation, they have made it a desolation, it hath mourned unto Me, being desolate; the whole land is made desolate, because no man layeth it to heart. Spoilers are come upon all the hillsides in the wilderness (Jer. 12:10-12). In Joel: The fire hath devoured the folds of the wilderness, and the flame hath burned all the trees of the field, the water brooks are dried up, the fire hath devoured the folds of the wilderness (Joel 1:19-20). In Isaiah: He made the world as a wilderness, and overthrew the cities thereof (Isa. 14:17); where Lucifer is spoken of. In the same: The prophecy of the wilderness of the sea. As whirlwinds in the south, it cometh from the wilderness, from a terrible land (Isa. 21:1 seq.). The "wilderness of the sea" denotes truth vastated by memory-knowledges and the reasonings from them. [9] From all this it may be seen what is signified by the following concerning John the Baptist: It was said by Isaiah, The voice of one crying in the wilderness, Prepare ye the way for the Lord, make His paths straight (Matt. 3:3; Mark 1:3; Luke 3:4; John 1:23; Isa. 40:3); which means that the church was then altogether vastated, so that there was no longer any good, nor any truth; which is plainly manifest from the fact, that then no one knew that man had any internal, nor that there was any internal in the Word, and thus that no one knew that the Messiah or Christ was to come to eternally save them. Hence it is also manifest what is signified by John being in the wilderness until the days of his appearing to Israel (Luke 1:80); and by his preaching in the wilderness of Judea (Matt. 3:1, and following verses); and by his baptizing in the wilderness (Mark 1:4); for by that he also represented the state of the church. From the signification of a "wilderness" it may also be seen why the Lord so often withdrew into the wilderness (see for examples Matt. 4:1; 15:32 to the end; Mark 1:12-13, 35-40, 45; 6:31-36; Luke 4:1; 5:16; 9:10 and following verses; John 11:54). From the signification of a "mountain" also it is manifest why the Lord withdrew into the mountains (as in Matt. 14:23; 15:29-31; 17:1 and following verses; 28:16-17; Mark 3:13-14; 6:46; 9:2-9; Luke 6:12-13; 9:28; John 6:15).

And he became a shooter of the bow. That this signifies the man of the spiritual church, is evident from the signification of a "shaft," "dart," or "arrow," as being truth; and from the signification of a "bow," as being doctrine (see above, n. 2686). The man of the spiritual church was formerly called a "shooter of the bow," because he defended himself by truths, and disputed about truths; differently from the man of the celestial church, who is secure by means of good, and does not dispute about truths (see above, n. 2708). The truths by which the man of the spiritual church defends himself, and respecting which he disputes, are from the doctrine which he acknowledges. [2] That the spiritual man was in old time called a "shooter" and an "archer," and that doctrine was called a "bow" and a "quiver," and that the truths of doctrine, or rather doctrinal matters, were called "darts," "shafts," and "arrows," is further evident in David: The sons of Ephraim, being armed, shooters of the bow, turned back in the day of battle (Ps. 78:9). "Ephraim" denotes the intellectual of the church. In the book of Judges: Consider, ye that ride on white asses, ye that sit upon carpets, and ye that walk by the way; because of the voice of archers among them that draw water, there shall they rehearse the righteousnesses of Jehovah, the righteousnesses toward His villages in Israel (Judg. 5:10-11). In Isaiah: Jehovah hath called me from the womb, from the bowels of my mother hath He made mention of my name, and He hath made my mouth like a sharp sword; in the shadow of His hand hath He hid me, and He hath made me a polished arrow, in His quiver hath He hid me; and He said unto me, Thou art My servant; Israel, in whom I will be glorified 2709-1 (Isa. 49:1-3). "Israel" denotes the spiritual church. [3] In David: As arrows are in the hand of a mighty man, so are the children of the youth; happy is the man that hath filled his quiver with them (Ps. 127:4); a "quiver" denotes the doctrine of good and truth. In Habakkuk: The sun and moon stood still in their seat; at the light of Thine arrows shall they go, at the shining of the lightning of Thy spear (Hab. 3:11). That Joash king of Israel shot an arrow from a bow through the window, at the command of Elisha, while Elisha said, "The arrow of the salvation of Jehovah, the arrow of the salvation of Jehovah against the Syrian" (2 Kings 13:16 to 18), signifies arcana concerning the doctrine of good and truth. [4] As most of the things in the Word have also an opposite sense, so likewise have "shafts," "darts," "arrows," "bows," and a "shooter;" and they signify falsities, the doctrine of falsity, and those who are in falsity. Thus in Moses: Joseph is the son of a fruitful one, the son of a fruitful one by a fountain, of a daughter, she marcheth upon the wall; they grieved him, and shot at him, and the archers hated him (Gen. 49:22, 23). In Jeremiah: They have shot out their tongue, their bow is a lie, and not for truth; their tongue is a lengthened arrow, it speaketh deceit (Jer. 9:3, 8). In David: They have sharpened their tongue like a sword, they have aimed their arrow, a bitter word, to shoot in secret places at the perfect; suddenly will they shoot at him, and will not fear. They will make strong for themselves an evil word, they will tell of the hiding of snares (Ps. 64:4-6). In the same: Lo, the wicked bend the bow, they make ready their arrow upon the string, to shoot in the darkness at the upright in heart (Ps. 11:2). In the same: His truth is a shield and buckler; thou shalt not be afraid for the terror by night, for the arrow that flieth by day (Ps. 91:4-5).

In the verse before us the state of the spiritual church is described, as being obscure in comparison with the state of the celestial church, and as being combative, for the reason that the man of the spiritual church knows truth only from doctrine, and not from good itself, as does the man of the celestial church.

Verse 21. And he dwelt in the wilderness of Paran; and his mother took him a wife out of the land of Egypt. "He dwelt in the wilderness of Paran," signifies the life of the spiritual man as to good; the "wilderness" here as before is what is relatively obscure; "Paran" is illumination from the Lord's Divine Human; "and his mother took him," signifies the affection of truth; "a wife out of the land of Egypt," signifies the affection of memory-knowledges which the man of the spiritual church has.

He dwelt in the wilderness of Paran. That this signifies the life of the spiritual man as to good, is evident from the signification of "dwelling," as being predicated of the good of truth, or of spiritual good, that is, of the good of the spiritual man. What its quality is, is described by his "dwelling in the wilderness of Paran" which is to be treated of presently. That "to dwell" is predicated of the good, that is, of the affection, of truth, is evident from many passages in the Word where cities are treated of, by which truths are signified, and as being without an inhabitant, by whom good is signified (n. 2268, 2450, 2451); for truths are inhabited by good; and truths without good are like a city in which there is no one dwelling. So in Zephaniah: I have made their streets waste, that none passeth by; their cities are desolated, so that there is no inhabitant (Zeph. 3:6). [2] In Jeremiah: Jehovah led us through the wilderness, where no man passed through, and where no man dwelt; they had made his land a waste, his cities are burned up, so that there is no inhabitant (Jer. 2:6, 15). In the same: Every city is forsaken, and no one dwelleth therein (Jer. 4:29). In the same: In the streets of Jerusalem that are desolate, without man, and without inhabitant, and without beast (Jer. 33:10); "streets" denote truths (n. 2336); "without man" denotes no celestial good; "without inhabitant," no spiritual good; and "without beast," no natural good. In the same: The cities of Moab shall become a desolation, without any to dwell therein (Jer. 48:9). [3] In the Prophets in every expression there is the marriage of truth and good; and therefore where a city is said to be desolate, it is also added that there is no inhabitant in it; for the reason that the city signifies truths, and the inhabitant good; otherwise it would be superfluous to say that there was no inhabitant, when it has been said that the city was desolate. So likewise the expressions are constant that signify the things of celestial good, those of spiritual good, and those of truth; as in Isaiah: Thy seed shall possess the nations, and they shall dwell in the desolate cities (Isa. 54:3); where to "possess" is predicated of celestial goods; and to "dwell in," of spiritual good. In the same: Mine elect shall possess it, and my servants shall dwell there (Isa. 65:9); where the signification is the same. [4] In David: God will save Zion, and will build the cities of Judah and they shall dwell there, and shall possess it; the seed also of His servants shall inherit it, and they that love His name shall dwell therein (Ps. 69:35-36); "dwelling" and at the same time "possessing," is predicated of celestial good; but "dwelling," of spiritual good. In Isaiah: Saying to Jerusalem, Thou shalt be inhabited, and to the cities of Judah, ye shall be built (Isa. 44:26); where "dwelling," or "inhabiting," is predicated of the good of the spiritual church, which is "Jerusalem." To such a degree are the expressions in the Word predicated of their own goods and their own truths, that merely from a knowledge of the predication of these expressions it can be known what subject in general is treated of.

That a "wilderness" here signifies what is relatively obscure, is evident from the signification of a "wilderness," when predicated of the spiritual man, as being what is obscure in comparison with the celestial man (see above, n. 2708).

That "Paran" is illumination from the Lord's Divine Human, is evident from the signification of "Paran," as being the Lord's Divine Human, which is manifest from the passages in the Word where it is named, as in the prophet Habakkuk: O Jehovah, I have heard Thy fame, I was afraid; O Jehovah, revive Thy work in the midst of the years, in the midst of the years make known, in zeal remember mercy. God will come from Teman, and the Holy One from Mount Paran; Selah: His honor covered the heavens, and the earth is full of His praise; and His brightness shall be as the light. He had horns going out from His hand, and there was the hiding of His strength (Hab. 3:2-4); where the Lord's advent is plainly treated of, which is signified by "reviving in the midst of the years," and by "making down in the midst of the years." His Divine Human is described by "God coming from Teman, and the Holy One from Mount Paran." He is said to "come from Teman" as to celestial love, and "from Mount Paran" as to spiritual love; and that illumination and power are from these is signified by saying that there shall be "brightness and light," and by His having "horns going out from His hand;" the "brightness and light" are illumination, and the "horns" are power. [2] In Moses: Jehovah came from Sinai, and rose from Seir unto them; He shone forth from Mount Paran, and He came from the ten thousands of holiness; from His right hand was a fire of law unto them; yea, He loveth the peoples; all His saints are in thy hand, and they were gathered together at thy foot, and he shall receive of thy words (Deut. 33:2, 3). Here also the Lord is treated of, whose Divine Human is described by His "rising from Seir, and shining forth from Mount Paran"-from "Seir" as to celestial love, and from "Mount Paran" as to spiritual love. The spiritual are signified by the "peoples whom He loves," and by their being "gathered together at His foot." The "foot" signifies what is lower, and thus more obscure, in the Lord's kingdom. [3] In the same: Chedorlaomer and the kings that were with him smote the Horites in their Mount Seir, unto El-paran, which is in the wilderness (Gen. 14:5, 6); that the Lord's Divine Human is here signified by "Mount Seir," and by "El-paran," may be seen above (n. 1675, 1676). In the same: It came to pass in the second year, in the second month, in the twentieth day of the month, that the cloud was taken up from over the tabernacle of the testimony and the sons of Israel set forward according to their journeys, out of the wilderness of Sinai; and the cloud abode in the wilderness of Paran (Num. 10:11, 12). [4] That the journeys of the people in the wilderness all signify the state of a combating church and its temptations, in which man yields but the Lord conquers for him-consequently the very temptations and victories of the Lord-will of the Lord's Divine mercy be shown elsewhere; and because the Lord from His Divine Human sustained temptations, the Lord's Divine Human is here signified in like manner by the "wilderness of Paran." And so again by these words in the same: The people afterwards journeyed from Hazeroth, and pitched their camp in the wilderness of Paran. And Jehovah spake unto Moses, saying, Send thou men, and let them explore the land of Canaan, which I give unto the sons of Israel and Moses sent them from the wilderness of Paran, according to the command of Jehovah. And they returned, and came to Moses, and to Aaron, and to all the congregation of the sons of Israel, unto the wilderness of Paran to Kadesh; and brought back word unto them, and showed them the fruit of the land (Num. 12:16; 13:1-3, 26). [5] By their setting out from the wilderness of Paran and exploring the land of Canaan, is signified that through the Lord's Divine Human the sons of Israel, that is, the spiritual, have the heavenly kingdom, which is signified by the land of Canaan; but their also succumbing at that time signifies their weakness, and that the Lord therefore fulfilled all things in the Law, and endured temptations, and conquered; and that they who are in the faith of charity, as also they who are in temptations in which the Lord conquers, have salvation from His Divine Human. On which account also, when the Lord was tempted, He was in the wilderness (Matt. 4:1; Mark 1:12, 13; Luke 4:1; see above, n. 2708).

There are two arcana here, one, that the good of the spiritual man is comparatively obscure; and the other, that this obscurity is illuminated by the Lord's Divine Human. As regards the first, that good with the spiritual man is comparatively obscure, this is evident from what was said above concerning the state of the spiritual man in comparison with the state of the celestial man (n. 2708); for by comparing these states the fact becomes manifest. With the celestial, good itself is implanted in their will part, and light comes therefrom into their intellectual part; but with the spiritual all the will part has been destroyed, so that they have nothing of good from it; and therefore good is implanted by the Lord in their intellectual part (see n. 863, 875, 895, 927, 928, 1023, 1043, 1044, 2124, 2256). The will part is what chiefly lives in man, while the intellectual lives from it. As therefore the will part has been so destroyed with the spiritual man as to be nothing but evil, and yet evil flows in from it perpetually and continually into his intellectual part, that is, into his thought, it is evident that the good there is comparatively obscured. [2] Hence it is that the spiritual have not love to the Lord, as have the celestial, and consequently they have not the humiliation which is essential in all worship, and by means of which good can flow in from the Lord; for an elated heart does not receive at all, but a humble heart. Neither have the spiritual love toward the neighbor, as the celestial have for the love of self and the world continually flows in from their will part, and obscures the good of that love; as must also be evident to everyone if he reflects, by considering that when he does good to anyone it is for the sake of an end in the world; and that therefore, although he is not doing so consciously, still he is thinking of a recompense, either from those to whom he does good, or from the Lord in the other life; thus that his good is defiled by the idea of merit, as also by considering that when he has done any good, if he can make it known and thus set himself above others, he is in the delight of his life. But the celestial love the neighbor more than themselves; nor do they think at all of recompense, nor in any manner set themselves up above others. [3] Moreover, the good that is with the spiritual has been obscured by persuasions from various principles arising also from the love of self and of the world. The quality of their persuasion even of faith may be seen above (n. 2682, 2689 at the end); this likewise is from the influx of evil from their will part. [4] Moreover that the good with the spiritual man is obscure in comparison, is evident from the fact that he does not know what is true from any perception, as the celestial do, but from instruction from parents and masters, and also from the doctrine into which he was born; and when he superadds anything from himself and from his thought, then for the most part the sensuous and its fallacies, and the rational and its appearances, prevail, and cause him to be scarcely able to acknowledge any pure truth, such as the celestial acknowledge. Nevertheless in those seeming truths the Lord implants good, even if the truths are fallacious, or appearances of truth; but the good becomes obscure from them, being qualified by the truths with which it is conjoined. The case with this is as with the light of the sun flowing into objects. The quality of the objects which receive it causes the light to appear there under the aspect of color, beautiful if the quality of the form and of the reception is becoming and correspondent, but unbeautiful if the quality of the form and of the reception is not becoming, and thus not correspondent. In this manner the good itself is qualified according to the truth. [5] The same is also manifest from the fact that the spiritual man does not know what evil is. He scarcely believes any other things to be evil than those which are contrary to the precepts of the Decalogue, and is not aware of the evils of affection and thought, which are innumerable; nor does he reflect upon them, nor call them evils. All delights whatever of cupidities and pleasures he regards no otherwise than as good; and the very delights of the love of self he both seeks after, and approves, and excuses, being ignorant that such things affect his spirit, and that he becomes altogether such in the other life. [6] From this it is in like manner evident that though scarcely anything else is treated of in the whole Word than the good of love to the Lord and of love toward the neighbor, still the spiritual man does not know that good is the essential of faith, nor even what love and charity are in their essence; and that as to what he has learned of faith, which he makes essential, he nevertheless discusses whether it be so, unless he has been confirmed by much experience of life. This the celestial never do, for they know and perceive that it is so. Hence it is said by the Lord in Matthew: Let your speech be, Yea, yea; Nay, nay; what is more than these is of evil (Matt. 5:37). For the celestial are in the truth itself respecting which the spiritual dispute whether it be so; hence, as the celestial are in the truth itself, they can see from it endless things which belong to that truth, and thus from light see as it were the whole heaven. But as the spiritual dispute whether it be so, they cannot, so long as they do this, come to the first boundary of the light of the celestial, still less look at anything from their light.

As regards the second arcanum, namely, that the obscurity with the spiritual is illuminated by the Lord's Divine Human, it is one which cannot be explained to the comprehension, for it is the influx of the Divine that would have to be described. But some idea of it may be obtained by considering that if the Supreme Divine Itself were to flow into such a good as has been described, defiled by so many evils and falsities, it could not be received; and if anything were received by the man who had such good, he would feel infernal torture and would thus perish. But the Lord's Divine Human can flow in with such men and can illuminate such good, as the sun shines into the dense clouds and transforms them in the early morning into the glories of the dawn; and yet the Lord cannot appear before them as the light of the sun, but as the light of the moon. Hence it is evident that the cause of the Lord's coming into the world was that the spiritual might be saved (see n. 2661).

And his mother took him. That this signifies the affection of truth, is evident from the signification of "mother," as being the church (see n. 289); and because the spiritual church that is here represented is in the affection of truth, and is a church by virtue of the affection of truth, this affection is here signified by "mother."

A wife out of the land of Egypt. That this signifies the affection of memory-knowledges belonging to the man of the spiritual church is evident from the signification of a "wife," as being affection or good (see n. 915, 2517); and from the signification of "Egypt" as being memory-knowledge (see n. 1164, 1165, 1186, 1462). In this verse the man of the spiritual church is described in regard to his quality as to good, that is, as to the essence of his life, namely, that the good that is with him is obscure, but is illuminated by the Lord's Divine Human; from which illumination there comes forth in his rational the affection of truth, and in his natural the affection of memory-knowledges. The reason why the affection of good cannot come forth with the spiritual man such as it is with the celestial, but in place of it the affection of truth, is that the good which is in him is implanted in his intellectual part and is comparatively obscure (as was shown, n. 2715), from which no other affection can be produced and derived in his rational than the affection of truth, and thereby in his natural the affection of memory-knowledges. By truth here no other truth is meant than such as he believes to be true, though it be not true in itself; and by memory-knowledges are not meant such as the learned have, but everything of knowledge with which one can be imbued from experience and by hearing, from civic life, from doctrine, and from the Word. The man of the spiritual church is in the affection of such things. [2] That it may be known what it is to be in the affection of truth, and what to be in the affection of good, we will briefly state that they who are in the affection of truth, think, search out, and discuss whether a thing be true, or whether it be so; and when they are confirmed that it is true, or that it is so, they think, search out, and discuss what it is, and thus stick fast at the first threshold; nor can they be admitted into wisdom until they are free from doubt. But they who are in the affection of good, from the good itself in which they are, know and perceive that the thing is so; and thus are not at the first threshold, but are in the inner chamber, being admitted into wisdom. [3] Take as an example that it is celestial to think and act from the affection of good, or from good: They who are in the affection of truth discuss whether this be so, whether it be possible, and what it is; and so long as they are occupied with doubts about it they cannot be admitted; but they who are in the affection of good do not discuss, nor busy themselves with doubts, but affirm that it is so, and are therefore admitted; for they who are in the affection of good, that is, who are celestial, begin where they who are in the affection of truth, that is, who are spiritual, stop; so that the furthest boundary of the latter is the first of the former. For this reason it is given to them to know, to recognize, and to perceive that there are innumerable affections of good (as many, in fact, as there are societies in heaven); and that they are all conjoined by the Lord into a heavenly form, so as to constitute as it were one man; and it is also given them to distinguish by perception the kind and variety of each affection. [4] Or take this example: That all delight, blessedness, and happiness, are solely of love; and that such as the love is, such is the delight, the blessedness, and the happiness. The spiritual man keeps his natural mind fixed on the question whether it be so, and whether the happiness be not from some other source, as from social interaction, conversation, meditation, and learning, or from possessions and the honor, reputation, and glory of them; not confirming himself in the fact that these effect nothing, but only the affection of love such as there is in them. But the celestial man does not stick in these preliminaries, but affirms that it is so, and is therefore in the end itself and the use, that is, in the very affections of the love, which are innumerable, and in every one of which there are ineffable things-and this with variation of delight, blessedness, and happiness, to eternity. [5] Take also as an example that the neighbor is to be loved for the good that is in him: They who are in the affection of truth, think, search out, and discuss whether this be true, or whether it be so; what the neighbor is, and what good is; nor do they go any further, and therefore they close to themselves the gate to wisdom; but they who are in the affection of good affirm that it is so, and therefore do not close that gate to themselves, but enter in, and know, and recognize, and perceive, from good, who is more the neighbor than another, also in what degree he is the neighbor, and that all are neighbors in different degrees; and thus they perceive ineffable things beyond those who are only in the affection of truth. [6] Take further this example: That he who loves his neighbor for the good that is in him, loves the Lord. They who are in the affection of truth examine carefully whether it be so; and if they are told that he who loves his neighbor for the good that is in him, loves the good, and that-as all good is from the Lord and the Lord is in the good-when anyone loves good he also loves Him from whom it is and in which He is, they examine whether it be so; also what good is, and whether the Lord is in good more than in truth; and so long as they stick in such things they cannot see wisdom even at a distance. But they who are in the affection of good know from perception that it is so; and they immediately see the field of wisdom, leading even to the Lord. [7] From all this we can see why they who are in the affection of truth (that is, the spiritual) have obscurity in comparison with those who are in the affection of good (that is, the celestial). Nevertheless the spiritual can come from obscurity into light, provided they are willing to be in the affirmative that all good is of love to the Lord and of charity toward the neighbor; and that love and charity are spiritual conjunction; and that all blessedness and happiness are from these; and thus that heavenly life is in the good of love from the Lord, but not in the truth of faith separate from it.

In this chapter the Lord's rational has first been treated of, as being made Divine, which rational is "Isaac;" then the merely human rational, as being separated, which is the "son of Hagar the Egyptian;" and afterwards the spiritual church, which was saved by the Lord's Divine Human, which church is "Hagar" and her "child." Now the doctrine of faith is treated of, which is to be serviceable to that church; namely, that human reasonings from memory-knowledges are adjoined to it, which are "Abimelech" and "Phicol." This conjunction is signified by the "covenant" which Abraham made with them. These reasonings are appearances, not from a Divine but from a human origin, which are adjoined for the reason that without them the spiritual church would not comprehend doctrine, and thus would not receive it. For, as was shown above (n. 2715), the man of the spiritual church is relatively in obscurity; and doctrine is therefore to be clothed with such appearances as are of human thought and affection, and is not to be in discrepancy to such a degree that the Divine good cannot have in them some kind of receptacle. As Abimelech is again treated of in the following twenty-sixth chapter, and also a covenant (but with Isaac); and in the internal sense, the reasonings and memory-knowledges added to the doctrine of faith a second time, only a summary may here be given of the things contained in the internal sense, which will become clearer by the explication of that chapter.

Verse 22. And it came to pass at that time, that Abimelech, and Phicol the captain of his army, said unto Abraham, saying, God is with thee in all that thou doest. Verse 23. And now swear unto me here by God, that thou wilt not be false to me, nor to my son, nor to my son's son; according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. Verse 24. And Abraham said, I will swear. Verse 25. And Abraham reproved Abimelech, because of the well of water which Abimelech's servants had taken away. Verse 26. And Abimelech said, I know not who hath done this word, neither didst thou tell me, neither heard I of it but today. Verse 27. And Abraham took flock and herd, and gave to Abimelech, and they two struck a covenant. Verse 28. And Abraham set seven ewe lambs of the flock by themselves. Verse 29. And Abimelech said unto Abraham, What are these seven ewe lambs which thou hast set by themselves? Verse 30. And he said, Because these seven ewe lambs shalt thou take of my hand, that it may be a witness unto me that I have digged this well. Verse 31. Therefore he called that place Beersheba, because there they sware, both of them. Verse 32. And they struck a covenant at Beersheba; and Abimelech rose up, and Phicol the captain of his army; and they returned into the land of the Philistines. [2] "It came to pass at that time" signifies the state in which the Lord was when His rational was made Divine; "and Abimelech, and Phicol the captain of his army, said unto Abraham" signifies the human rational things from memory-knowledges that were to be adjoined to the doctrine of faith, which in itself is Divine; "saying, God is with thee in all that thou doest" signifies that it was Divine as to all things both in general and in particular. [3] "And now swear unto me here by God" signifies affirmation; "that thou wilt not be false to me" signifies without a doubt; "nor to my son, nor to my son's son" signifies concerning the things of faith; "according to the kindness that I have done unto thee" signifies the rational things in which the Lord had been previously instructed; "thou shalt do unto me and to the land wherein thou hast sojourned" signifies what is reciprocal. [4] "And Abraham said, I will swear" signifies all that is affirmative. "And Abraham reproved Abimelech" signifies the Lord's indignation; "because of the well of water which Abimelech's servants had taken away" signifies as to the doctrine of faith, that the memory-knowledges desired to attribute it to themselves. [5] "And Abimelech said" signifies a reply. "I know not who hath done this word" signifies that the rational dictated something different; "neither didst thou tell me" signifies that it was not from the Divine; "neither heard I of it but today" signifies that it was now first disclosed. [6] "And Abraham took flock and herd, and gave to Abimelech" signifies the Divine goods implanted in the rational things of doctrine signified by "Abimelech"; "and they two struck a covenant" signifies conjunction thus. "And Abraham set seven ewe lambs of the flock by themselves" signifies the holiness of innocence. [7] "And Abimelech said unto Abraham, What are these seven ewe lambs which thou hast set by themselves" signifies that he should be instructed and would acknowledge. "And he said, Because these seven ewe lambs shalt thou take of my hand" signifies that the holiness of innocence is from the Divine; "that it may be a witness unto me" signifies certainty; "that I have digged this well" signifies that the doctrine was from the Divine. "Therefore he called that place Beersheba" signifies the state and quality of the doctrine; "because there they sware both of them" signifies from the conjunction. [8] "And they struck a covenant in Beersheba" signifies that human rational things were adjoined to the doctrine of faith; "and Abimelech rose up, and Phicol the captain of his army, and they returned into the land of the Philistines" signifies that nevertheless these things had no part in the doctrine.

Verse 33. And he planted a grove in Beersheba; and he called there on the name of the God of eternity. "He planted a grove in Beersheba" signifies doctrine with its knowledges and its quality; "and he called on the name of the God of eternity," signifies worship from it.

He planted a grove in Beersheba. That this signifies doctrine thence with its knowledges and its quality, is evident from the signification of a "grove," and from the signification of "Beersheba." As regards groves: in the Ancient Church holy worship was performed on mountains and in groves; on mountains, because mountains signified the celestial things of worship; and in groves, because groves signified its spiritual things. So long as that church, namely, the Ancient, was in its simplicity, their worship at that time on mountains and in groves was holy, for the reason that celestial things, which are those of love and charity, were represented by things high and lofty, such as mountains and hills; and spiritual things, which are therefrom, by things fruitful and leafy, such as gardens and groves; but after representatives and significatives began to be made idolatrous, by the worship of external things without internal, that holy worship became profane; and they were therefore forbidden to worship on mountains and in groves. [2] That the ancients held holy worship on mountains is evident from the twelfth chapter of Genesis, where we read of Abraham: He removed thence unto a mountain on the east of Bethel, and pitched his tent, having Bethel on the sea, and Ai on the east; and there he built an altar, and called on the name of Jehovah (Gen. 12:8, n. 1449-1455); and also from the signification of a "mountain," as being the celestial of love (n. 795, 796, 1430). That they also held holy worship in groves is evident from what is stated in this verse: "Abraham planted a grove in Beersheba, and called there on the name of the God of eternity;" and also from the signification of a "garden," as being intelligence (n. 100, 108, 1588); and of "trees," as being perceptions (n. 103, 2163). That this was forbidden is evident from the following passages. In Moses: Thou shalt not plant thee a grove of any tree beside the altar of Jehovah thy God which thou shalt make thee, and thou shalt not set thee up a pillar; which Jehovah thy God hateth (Deut. 16:21-22). In the same: The altars of the nations shall ye break down, and dash in pieces their pillars, and cut down their groves (Exod. 34:13); and they were commanded to burn the groves of the nations with fire (Deut. 12:3). [3] And as the Jews and Israelites, among whom the representative ritual of the Ancient Church was introduced, were solely in externals, and at heart were nothing but idolaters, neither knowing nor wishing to know what anything internal was, nor the life after death, nor even that the Messiah's kingdom was a heavenly one, therefore whenever they were in freedom they held profane worship on mountains and hills, and also in groves and forests; and likewise in place of mountains and hills they made for themselves high places, and in place of groves carved representations of a grove, as is evident from many passages in the Word. As in the book of Judges: The sons of Israel served Baalim and the groves (Judg. 3:7). In the book of Kings: Israel made groves provoking Jehovah (1 Kings 14:15). And in another place: Judah built them high places, and pillars, and groves, upon every high hill, and under every green tree (1 Kings 14:23). And again: Israel built them high places in all their cities, and set up pillars and groves upon every high hill, and under every green tree (2 Kings 17:9-10). And again: Manasseh king of Judah reared up altars for Baal, and made a grove, as did Ahab king of Israel, and set the carved image of the grove which he had made in the house of God (2 Kings 21:3, 7); from which it is manifest that they also made for themselves carved images of a grove. That these were destroyed by king Josiah may be seen in the same book: Josiah caused all the vessels that were made for Baal and for the grove, and for the sun and the moon, and for all the army of the heavens, to be brought out of the temple of Jehovah, and he burnt them without Jerusalem, and the houses which the women had woven there for the grove (2 Kings 23:4-5, 7, 14-15). He also cut down the groves which Solomon had made, and likewise the grove in Bethel which Jeroboam had made (2 Kings 23:4, 6-7, 13-15). That king Hezekiah also demolished such things may be seen in the same book: Hezekiah king of Judah removed the high places, and brake the pillars, and cut down the grove, and brake in pieces the brazen serpent which Moses had made (2 Kings 18:4). [4] That the brazen serpent was holy in the time of Moses is evident; but when the external was worshiped it became profane, and was broken in pieces, for the same reason that worship on mountains and in groves was forbidden. These things are still more evident in the Prophets. In Isaiah: Inflaming yourselves with gods under every green tree; sacrificing the children in the rivers under the crags of the rocks; thou hast also poured out a drink-offering to the rivers, thou hast offered a gift; upon a high and lofty mountain hast thou set thy habitation, and thither wentest thou up 2722-1 to offer sacrifice (Isa. 57:5-7). In the same: In that day shall a man look unto his Maker, and his eyes shall see the Holy One of Israel; and he shall not look to the altars the work of his hands, neither shall he see that which his fingers have made, and the groves and the sun images (Isa. 17:7-8). In Micah: I will cut off thy graven images and thy pillars out of the midst of thee, and thou shalt no more bow thyself down to the work of thy hands; and I will pluck up thy groves out of the midst of thee, and I will destroy thy cities (Micah 5:13-14). In Ezekiel: That their slain may be among their idols, round about their altars, upon every high hill, on all the tops of the mountains, and under every green tree, and under every tangled oak, the place where they did offer an odor of rest to all their idols (Ezek. 6:13). [5] From all this it is now manifest from what origin idolatrous worship came, namely, the worship of objects that were representative and significative. The most ancient people who were before the flood saw in each and everything-in mountains, hills, plains, and valleys, gardens, groves, and forests, rivers and waters, fields and plantations, trees and animals of every kind, and the luminaries of heaven-something representative and significative of the Lord's kingdom; but they never dwelt with their eyes, still less with their minds, on these objects; but these things served them as means for thinking about the celestial and spiritual things in the Lord's kingdom; and this to such a degree that there was nothing at all in universal nature that did not serve them as such means. The real fact is that everything in nature is representative, which is an arcanum at this day and scarcely believed by anyone. But after the celestial which is of love to the Lord had perished, the human race was then no longer in that state-namely, that from objects as means they could see the celestial and spiritual things of the Lord's kingdom. [6] Yet the ancients after the flood knew, from traditions, and from collections made by certain persons, that these things had such a signification; and as they were significative they esteemed them holy. Hence came the representative worship of the Ancient Church; which church, being spiritual, was not in the perception that a thing was so, but was in the knowledge of the fact; for it was relatively in obscurity (n. 2715). Nevertheless they did not worship outward things, but by means of outward things they called to mind inward things; and hence when they were in those representatives and significatives, they were in holiness of worship. They were able to be so because they were in spiritual love, that is, in charity, which they made an essential of worship; and therefore holiness from the Lord could flow into their worship. But when the state of the human race had become so changed and perverted that they removed themselves from the good of charity, and thus no longer believed that there was any heavenly kingdom, or any life after death, but that men were in a similar condition with animals, save only that they could think (as is also believed at this day), then the holy representative worship was turned into idolatry, and the outward things were worshiped. Hence with many Gentiles at that time, and also with the Jews and Israelites, the worship was not representative, but was a worship of the representatives and significatives; that is, of the outward things without the inward. [7] As regards groves in particular, among the ancients they were of various signification, and indeed according to the kinds of trees in them. Groves of olive-trees signified the celestial things of worship; groves of vines signified the spiritual things of worship; but groves of fig-trees, cedars, fir-trees, poplars, and oaks, signified various things relating to what is celestial and spiritual. In the passage before us mention is made simply of a grove or plantation of trees; and this signifies the things of reason that were adjoined to doctrine and its knowledges; for trees in general signify perceptions (n. 103, 2163), but when they are predicated of the spiritual church they signify knowledges, for the reason that the man of the spiritual church has no other perceptions than those which come through knowledges from doctrine or the Word; for these become of his faith, and thus of conscience, from which he has perception.

But in regard to Beersheba-"Beersheba" signifies the state and quality of the doctrine, namely, that it is Divine and it is that to which what is of human reason is adjoined-as is evident from the series of things treated of from verse 22 to this verse (see n. 2613, 2614); and also from the signification of the word itself in the original language, which is "the well of the oath," and "of seven." That a "well" is the doctrine of faith may be seen above (n. 2702, 2720); that an "oath" is conjunction (n. 2720); and that a "covenant made by an oath," has the same meaning (n. 1996, 2003, 2021, 2037); and that "seven" denotes what is holy and thus Divine (n. 395, 433, 716, 881); from all which it is evident that "Beersheba" signifies doctrine which is in itself Divine together with things of human reason or appearances adjoined. [2] That the name Beersheba comes from all this is manifest from Abraham's words: Because these seven ewe lambs shalt thou take from my hand, that it may be a witness unto me that I have digged this well; therefore he called that place Beersheba, because there they sware both of them; and they struck a covenant in Beersheba (Gen. 21:30-32). In like manner from Isaac's words in chapter 26: It came to pass on that day that Isaac's servants came and told him concerning the well which they had digged, and said unto him, We have found water; and he called it Shibah (an "oath" and "seven"); therefore the name of the city is Beersheba unto this day (Gen. 26:32-33). There also wells are spoken of about which there was contention with Abimelech, and a covenant with him is treated of; and by "Beersheba" are signified the things of human reason again adjoined to the doctrine of faith; and because they are again adjoined, and the doctrine thus became adapted to human comprehension, it is called a "city" (that a "city" signifies doctrine in its complex may be seen above, n. 402, 2268, 2450, 2451). Moreover Beersheba is mentioned with a similar signification as to the internal sense in other places (Gen. 22:19; 26:22-23; 28:10; 46:1, 5; Josh. 15:28; 19:1-2; 1 Sam. 8:2; 1 Kings 19:3; and also in the opposite sense, Amos 5:5; 8:13-14). [3] The extension of the celestial and spiritual things belonging to doctrine is signified in the internal sense, where the extent of the land of Canaan is described by the expression "from Dan even to Beersheba;" for by the land of Canaan is signified the Lord's kingdom, and also His church, consequently the celestial and spiritual things of doctrine; as in the book of Judges: All the sons of Israel went out, and the congregation was assembled as one man from Dan even to Beersheba (Judg. 20:1). In the book of Samuel: All Israel from Dan even to Beersheba (1 Sam. 3:20). And again: To transfer the kingdom from the house of Saul, and to set up the throne of David over Israel and over Judah, from Dan even to Beersheba (2 Sam. 3:10). And again: Hushai said to Absalom, Let all Israel be gathered together, from Dan even unto Beersheba (2 Sam. 17:11). And again: David told Joab to go through all the tribes of Israel from Dan even to Beersheba (2 Sam. 24:2, 7). And again: There died of the people from Dan even to Beersheba seventy thousand men (2 Sam. 24:15). In the book of Kings: Judah dwelt under his vine and under his fig-tree, from Dan even to Beersheba, all the days of Solomon (1 Kings 4:25).

And called there on the name of the God of eternity. That this signifies worship therefrom, is evident from the signification of "calling upon the name of God," as being worship (see n. 440). They who were of the Ancient Church did not by a name understand the name, but all the quality (see n. 144-145, 440, 768, 1754, 1896, 2009); and thus by the "name of God" all that in one complex by which God was worshiped, consequently everything of love and faith; but when the internal of worship perished, and only the external remained, they then began to understand by the name of God nothing else than the name, so much so that they worshiped the name itself, feeling no care about the love and the faith from which they worshiped. On this account the nations began to distinguish themselves by the names of their gods; and the Jews and Israelites set themselves up above the rest, because they worshiped Jehovah, placing the essential of worship in uttering the name and invoking it, when in truth the worship of a name only is no worship, and may also be found among the worst of men, who thereby profane the more. [2] But as by the "name of God" everything of worship is signified, that is, everything of love and faith from which He is worshiped, it is therefore evident what is meant by "hallowed be Thy Name," in the Lord's Prayer (Matt. 6:9); also by what the Lord said: Ye shall be hated for My name's sake (Matt. 10:22). If two shall agree on earth as touching anything that they shall ask, it shall be done for them by My Father who is in the heavens; for where two or three are gathered together in My name, there am I in the midst of them (Matt. 18:19-20). Everyone that hath left houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for My name's sake, shall receive a hundredfold, and shall inherit eternal life (Matt. 19:29). Hosanna to the Son of David! Blessed is He that cometh in the name of the Lord (Matt. 21:9). Jesus said, Ye shall not see Me henceforth till ye shall say, Blessed is He that cometh in the name of the Lord (Matt. 23:39). Ye shall be hated of all nations for My name's sake and then shall many be offended, and shall betray one another, and shall hate one another (Matt. 24:9-10). As many as received Him, to them gave He power to become the sons of God, to them that believe on His name (John 1:12). He that believeth not is judged already, because he hath not believed on the name of the only begotten Son of God (John 3:18). Jesus said, Whatsoever ye shall ask in My name, that will I do (John 14:14-15; 15:16; 16:23-24, 26-27). Jesus said, I have manifested Thy name unto the men (John 17:6). Holy Father, keep them in Thy name whom Thou hast given Me, that they may be one, as We are (John 17:11-12). I have made known unto them Thy name, and will make it known; that the love wherewith Thou hast loved Me may be in them, and I in them (John 17:26). That ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in His name (John 20:31). Besides very many passages in the Old Testament, in which by the "name" of Jehovah and of God the name is not meant, but everything of love and faith from which is worship. [3] But they who worship a name only, without love and faith, are thus spoken of in Matthew: Many will say to Me in that day, Lord, Lord, have we not prophesied by Thy name, and by Thy name have cast out demons, and in Thy name done many mighty works? But I will confess unto them, I know you not; depart from Me ye that work iniquity (Matt. 7:22-23). When as before said the men of the church became external, from being internal, and began to place worship in a name alone, they then no longer acknowledged one God, but many. For it was a common thing for the ancients to add something to the name of Jehovah, and thereby call to mind some benefit or attribute of His, as in the passage before us, "he called upon the name of the God of eternity;" and in the following chapter (22), "Abraham called the name of that place, Jehovah-jireh," that is, "Jehovah shall see" (verse 14). "Moses built an altar, and called the name of it Jehovah-nissi," that is, "Jehovah my banner" (Exod. 17:15); "Gideon built an altar there unto Jehovah, and called it Jehovah-shalom" that is, "Jehovah of peace" (Judges 6:24); besides other places. From this it came to pass that they who placed worship in a name only, acknowledged so many gods; and also that among the Gentiles, especially in Greece and at Rome, so many gods were acknowledged and worshiped; whereas the Ancient Church, from which the epithets emanated, never worshiped but one God, reverenced under so many names, because by the "name" they understood the quality.

Verse 34. And Abraham sojourned in the land of the Philistines many days. "Abraham sojourned in the land of the Philistines many days," signifies that the Lord adjoined to the doctrine of faith very many things from the memory-knowledge of human knowledges [ex scientia cognitionum humanarum].

Abraham sojourned in the land of the Philistines many days. That this signifies that the Lord adjoined to the doctrine of faith very many things from the memory-knowledge of human knowledges is evident from the signification of "sojourning," as being to instruct (see n. 1463, 2025); from the representation of Abraham, as being the Lord (see n. 1965, 1989, 2011, 2501); from the signification of the "land of the Philistines," or Philistia, as being the memory-knowledge of knowledges (see n. 1197, 1198); and from the signification of "days," as being the state of the thing which is treated of (n. 23, 487, 488, 493, 893); here, because knowledges from the things of memory and reason are treated of, and it is said "many days," it signifies relatively very many things. Thus far, from verse 22, rational things from human memory-knowledges, added to the doctrine of faith, are treated of, as is manifest from the explication; and here is the conclusion of them. As regards the subject itself; as in itself it is deep, and as much is said about it in chapter 26, it may be well at present to defer further explication.

CONCERNING MARRIAGES, HOW THEY ARE REGARDED IN THE HEAVENS; AND CONCERNING ADULTERIES. What genuine conjugial love is, and whence its origin, few at this day know, for the reason that few are in it. Almost all believe that it is inborn, and so flows from a kind of natural instinct, as they say, and this the more, because something of marriage exists also among animals; whereas the difference between conjugial love among human beings and what is of marriage among animals is such as is that between the state of a human being and the state of a brute animal.

And because, as was said, few at this day know what genuine conjugial love is, it shall be described from what has been discovered to me. Conjugial love takes its origin from the Divine marriage of good and truth, and thus from the Lord Himself. That conjugial love is from this, is not apparent to sense nor to apprehension; but still it may be seen from influx and from correspondence, as well as from the Word. From influx, inasmuch as heaven, from the union of good and truth, which inflows from the Lord is compared to a marriage, and is called a marriage: from correspondence, since, when good united to truth flows down into a lower sphere, it forms a union of minds; and when into one still lower, it forms a marriage: wherefore union of minds from good united to truth from the Lord, is conjugial love itself.

That genuine conjugial love is from this, may be seen from the fact that no one can be in it unless he is in the good of truth and the truth of good from the Lord; also from the fact that heavenly blessedness and happiness is in that love; and they who are in it all come into heaven, or into the heavenly marriage. Also from the fact that when angels are conversing about the union of good and truth, there is then presented among good spirits in the lower sphere a representative of marriage; but among evil spirits a representative of adultery. Hence it is that in the Word the union of good and truth is called "marriage;" but the adulteration of good and the falsification of truth, "adultery" and "whoredom" (see n. 2466).

The people of the Most Ancient Church above all on this earth lived in genuine conjugial love, because they were celestial, were in truth from good, and were in the Lord's kingdom together with the angels; and in that love they had heaven. But their posterity, with whom the church declined, began to love their children, and not their consorts; for children can be loved by the evil, but a consort can be loved only by the good.

From those most ancient people it has been heard that conjugial love is of such a nature as to desire to be altogether the other's, and this reciprocally; and that when this is experienced mutually and reciprocally they are in heavenly happiness: also, that the conjunction of minds is of such a nature that this mutuality and reciprocity is in everything of their life, that is, in everything of their affection, and in everything of their thought. On this account it has been instituted by the Lord that wives should be affections of good which are of the will, and husbands thoughts of truth which are of the understanding; and that from this there should be a marriage such as there is between the will and the understanding, and between all things thereof with one who is in the good of truth and the truth of good.

I have spoken with angels as to the nature of this mutuality and reciprocity, and they said that there is the image and likeness of the one in the mind of the other, and that they thus dwell together not only in the particulars, but also in the inmosts of life; and that into such a one the Lord's love and mercy can flow with blessedness and happiness. They said also that they who have lived in such conjugial love in the life of the body are together and dwell together in heaven as angels, sometimes with their children also; but that very few from Christendom at this day have so lived, though all so lived from the Most Ancient Church, which was celestial, and many from the Ancient Church, which was spiritual. But that they who have lived in marriage, joined together not by conjugial love, but by lascivious love, are separated in the other life, because nothing of lasciviousness is tolerated in heaven; and that still more are those separated who have lived in mutual aversion, and more still they who have hated each other. When both first come into the other life, they for the most part meet again, but after much suffering are separated.

There were certain spirits who from practice in the life of the body infested me with peculiar adroitness, and this by a somewhat gentle influx, like a wave, such as that of upright spirits is wont to be; but it was perceived that there was in it craftiness and the like, to captivate and deceive. I at length spoke with one of them who I was told had been in the world the commander of an army. And as I perceived that in the ideas of his thought there was lasciviousness, I spoke with him about marriage. The speech of spirits is illustrated by representatives, which fully express the sense, and many things in a moment of time. [2] He said that in the life of the body he thought nothing of adulteries. But it was given to tell him that adulteries are horribly wicked-though to such men they do not appear to be so, but even allowable, owing to the delight they take in them, and the persuasion therefrom-which he might also know from the fact that marriages are the nurseries of the human race, and hence also the nurseries of the heavenly kingdom, and on that account are in no wise to be violated, but to be kept holy; as well as from the consideration that being in the other life and in a state of perception he ought to be aware that conjugial love comes down through heaven from the Lord; and that from that love, as from a parent, is derived mutual love, which is the basis of heaven; and also from the fact that when adulterers merely approach heavenly societies they become sensible of their own stench, and cast themselves down toward hell. Further, he might at least know that to violate marriages is contrary to the Divine laws, and contrary to the civil laws of all, and also contrary to the genuine light of reason, because contrary to order both Divine and human; and much more besides. [3] But he answered that he had never known such things in the life of the body, nor had thought of them. He wished to reason whether they were so; but was told that in the other life truth does not admit of reasonings, for these favor one's delights, and thus his evils and falsities; and that he ought first to think of the things that had been said, because they were true. Or he ought also to think from the principle most fully known in the world, that one must not do to another what he is not willing that the other should do to him: and thus, if anyone had in such a manner beguiled his wife, whom he loved-as everyone does in the beginning of marriage-would he not himself also at that time, when in a state of wrath about it, if he spoke from that state, have detested adulteries? And at the same time, as he was of superior talent, would he not have confirmed himself against them more than others, even to condemning them to hell? And thus he might have judged himself from himself.

They who in the life of the body have had happiness in marriages from genuine conjugial love, have happiness also in the other life; so that with them the happiness of the one life is continued into that of the other, and becomes there a union of minds, in which is heaven. I have been told that the kinds of celestial and spiritual happiness from it, even only the most universal, cannot be numbered.

Genuine conjugial love is the image of heaven, and when it is represented in the other life this is done by the most beautiful things that can ever be seen by the eyes, or conceived by the mind. It is represented by a virgin of inexpressible beauty, encompassed by a bright cloud, so that it may be said to be beauty itself in essence and form. It has been said that all beauty in the other life is from conjugial love. Its affections and thoughts are represented by diamond-like auras, sparkling as it were with rubies and carbuncles, and these things are attended with delights which affect the inmosts of the mind; but as soon as anything of lasciviousness enters in, they disappear.

I have been instructed that genuine conjugial love is innocence itself, which dwells in wisdom. Those who have lived in conjugial love are in wisdom more than all others in heaven; and yet when viewed by others they appear like little children, in the age of bloom and spring; and whatever then befalls is joy and happiness to them. They are in the inmost heaven, which is called the heaven of innocence. Through this heaven the Lord flows into conjugial love, and angels from that heaven are present with those who live in that love. They are also present with little children in their earliest age.

With those who live in conjugial love, the interiors of their minds are open through heaven even to the Lord; for this love flows in from the Lord through a man's inmost. From this they have the Lord's kingdom in themselves, and from this they have genuine love toward little children for the sake of the Lord's kingdom; and from this they are receptive of heavenly loves above others, and are in mutual love more than others; for this comes from that source as a stream from its fountain.

Mutual love, such as there is in heaven, is not like conjugial love. Conjugial love consists in desiring to be in the other's life as a one; but mutual love consists in wishing better to another than to one's self, as is the case with the love of parents toward their children, and as is the love of those who are in the love of doing good, not for their own sake, but because this is a joy to them. Such angelic love is derived from conjugial love, and is born from it as a child from its parent; and for this reason it exists with parents toward their children. This love is preserved by the Lord with parents, even if they are not in conjugial love, in order that the human race may not perish.

From the marriage of good and truth in the heavens descend all loves, which are such as the love of parents toward their children, the love of brothers for one another, and the love for relatives, and so on, according to their degrees in their order. According to these loves, which are solely from good and truth, that is, from love to the Lord and faith in Him, are formed all the heavenly societies; which are so joined together by the Lord as to represent one man, and therefore heaven is also called the Grand Man. There are unutterable varieties, all of which take their origin and are derived from the union of good and truth from the Lord, which union is the heavenly marriage. Hence it is that the origin of all consanguinities and relationships on earth is derived from marriages, and that loves were derived in like manner according to their degrees mutually among themselves; but as there is no conjugial love at this day, consanguinities and relationships are indeed reckoned from marriage, but there are no consanguinities and relationships of love. In the Most Ancient Church the derivations of love were of this nature, and therefore they dwell together in the heavens distinguished as it were into nations, families, and houses, all of which acknowledge the Lord as their only Parent.

Genuine conjugial love is not possible except between two consorts, that is, in the marriage of one man with one wife, and by no means with more than one at the same time; for the reason that conjugial love is mutual and reciprocal, and is the alternate life of the one in the other, so that they are as it were a one. Such a union is possible between two, but not among more: more tear that love asunder. The men of the Most Ancient Church, who were celestial and in the perception of good and truth, like the angels, had but one wife. They said that with one wife they perceived heavenly delights and happiness, and that when marriage with more was merely mentioned, they were filled with horror; for as before said the marriage of one husband and one wife comes down from the marriage of good and truth, or from the heavenly marriage, which is of this nature, as is very evident from the Lord's words in Matthew: Jesus said, Have ye not read that He who made them from the beginning made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife, and they twain shall be one flesh? Wherefore they are no more twain, but one flesh; what therefore God hath joined together, let not man put asunder. Moses, for the hardness of your heart, permitted you to put away your wives; but from the beginning it was not so. All cannot receive this word, save they to whom it is given (Matt. 19:3-12).

Good and truth are continually flowing in from the Lord with all, and consequently so is genuine conjugial love; but it is received in various ways; and as it is received, such it becomes. With the lascivious it is turned into lasciviousness, with adulterers into adulteries, its heavenly happiness into unclean delight, thus heaven into hell. The case with this is as with the light of the sun flowing into objects, which is received according to the nature of the objects, and becomes blue, red, yellow, green, dark, and even black, according to the reception.

A certain semblance of conjugial love is found with some, but is not really that unless they are in the love of good and truth. It is a love appearing like conjugial love, but it is for the sake of the love of the world or of self, namely, to be served at home, or to be in security or at ease, or to be ministered to when ill and when growing old; or for the sake of the care of their children whom they love. With some this seeming love is induced from fear of the consort, or for one's reputation, or fear of misfortunes; and with some from lascivious love. This appears in the first period as if it were conjugial love; for at that time they behave with something like innocence, they sport like little children, they have a perception of joy as of something from heaven; but with the progress of time they do not become united more and more closely, like those who are in conjugial love, but are being separated. Conjugial love also differs with the consorts; with the one it may be more or less, with the other little or nothing; and because of this difference there may be heaven for the one, but hell for the other. The affection and the reception determine this.

A great dog like Cerberus was seen by me, and I asked what it signified, and was told that by such a dog is signified a guard lest anyone should pass in conjugial love from heavenly delight to infernal delight, or the reverse; for they who are in genuine conjugial love are in heavenly delight; but they who are in adulteries are also in a delight which appears to them as heavenly, but is infernal. By the dog is thus represented that those opposite delights must not communicate.

It was shown me how the delights from conjugial love advance, on the one side to heaven, and on the other to hell. The advancement of the delights toward heaven was into blessedness and happiness continually more and more, even to what was beyond number or description; and the more interior, the more innumerable and ineffable, even to the very celestial happiness of the inmost heaven, or of the heaven of innocence; and this with the greatest freedom, for all freedom is from love; and thus the greatest freedom is from conjugial love, and is heavenly freedom itself. It was then shown how the delights of conjugial love descend toward hell-that they remove themselves little by little away from heaven, and this likewise with apparent freedom, till at last scarcely anything human remains in them. The deadly and infernal end to which they come has been seen, but cannot be described. A certain spirit who was then with me, and likewise saw these things, ran hastily forward to some sirens, of this character, declaring that he would show them the quality of their delight, and at first having the idea of delight; but as by little and little he came more in front, his idea was continued on, like the progress of the delight, to hell; and at length it ended in such horror. Sirens are women who have been in the persuasion that it is honorable to commit whoredom and adultery, and have also been valued by others for being so disposed, and for being in the elegancies of life. Most of them come into the other life from Christendom. They are treated of above (n. 831, 959, 1515, 1983, 2483).

There are women who do not love their husbands, but hold them in contempt, and at length esteem them as of no account. Their quality was represented to me by a cock, a wild cat, and a tiger of a dark color. It was said that such begin by talking much, and then proceed to scolding, and at length put on the nature of the tiger. It was said by some that such still love their children; but it was answered that such love is not human, and that it flows equally into the evil, and even into animals of whatever kind, to such a degree that these also love their offspring more than themselves. It was added that with such persons there is nothing of conjugial love.

There was a certain spirit in middle altitude above the head, who in the life of the body had lived wantonly, delighted with variety, so that he loved no one constantly, but passed his time in brothels, and thus had scortated with many, every one of whom he had afterwards rejected. It hence came to pass that he had beguiled many, and had thereby extinguished the desire for marriage, even for the procreation of children, and thus had contracted an unnatural nature. All these things were disclosed, and he was miserably punished, and this in the sight of the angels; and afterwards he was cast into hell. (Concerning the hells of adulterers, see volume 1, n. 824-830.)

As adulteries are contrary to conjugial love, adulterers cannot be in heaven with the angels; for the reason also that they are in what is contrary to good and truth, and thus are not in the heavenly marriage; and also because they have none but filthy ideas respecting marriage. When marriage is merely mentioned, or the idea of it occurs, instantly in their ideas are things lascivious, obscene, nay, unmentionable. It is the same when the angels are speaking about good and truth: such persons then think things that are opposite; for all affections and the derivative thoughts remain with a man after death, such as they had been in the world. Adulterers are in the desire of destroying society; many of them are cruel (n. 824), and thus in heart they are opposed to charity and mercy; laughing at the miseries of others; wishing to take away from everyone what is his; and doing this as far as they dare. Their delight is to destroy friendships, and to bring about enmities. Their religious profession is that they acknowledge a Creator of the universe and a Providence-but only a universal one-and salvation by faith, and believe that nothing worse can be done to them than to others. But when they are examined as to what they are at heart, which is done in the other life, they do not believe even what they have professed; but instead of the creator of the universe they think of nature; instead of a universal Providence, they think of none; and they think nothing of faith. All this is so, because adulteries are wholly contrary to good and truth. Judge then how such can be in heaven.

Some spirits who in the world had lived a life of adultery, came and spoke to me. I perceived that they had not been long in the other life, for they did not know that they were there, thinking that they were still in the world, and reflection as to where they were, being taken away from them. It was given to tell them that they were in the other life; but soon forgetting it, they asked where there were houses into which they might get introduced. But they were asked whether they had no respect for spiritual things, namely, for conjugial love, which is broken up by such allurements; and they were told that such things are contrary to heavenly order. But to this they paid no attention, neither did they understand what was said. I inquired further whether they did not fear the laws, and punishments according to the laws; but these things they held in contempt. But when I said that perhaps they would be severely beaten by the servants, this alone they feared. It was afterwards given to perceive their thoughts, which are communicated in the other life. They were so filthy and obscene that the well disposed could not but be struck with horror; and yet they are made manifest as to each and every particular before spirits and angels in the other life. From all this it is evident that such cannot be in heaven.

With those who have by adulteries conceived a loathing and nausea for marriages, when any delight, blessedness, and happiness from the heaven of the angels reaches them, it is turned into what is loathsome and nauseous, and then into what is painful, and at length into an offensive stench, until they cast themselves down from thence into hell.

I have been instructed by angels that when anyone commits adultery on earth, heaven is then immediately closed to him, and he afterwards lives only in worldly and corporeal things; and although he then hears of the things of love and faith, they nevertheless do not penetrate to his interiors; and what he says about them himself does not come from his interiors, but only from the memory and the mouth, being called forth by pride or the love of gain; for his interiors are closed up, and cannot be opened except by serious repentance.

Footnotes

2708-1 Atria habitabit, but villae quas habitat, n. 3628. [Rotch ed.]

2708-2 Effusae sunt, but erumpent, n. 6988. [Rotch ed.]

2709-1 Quia in te gloriabor; but in quo gloriosus reddar, n. 3441. [Rotch ed.]

2722-1 Ibi obtulisti, but eo ascendisti, Apocalypse Explained 405. [Rotch ed.]