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

Arcana Coelestia

Because the Egyptians cannot eat bread with the Hebrews. That this signifies that they could not possibly be conjoined with the truth and good of the church, is evident from the representation of the Egyptians, as being those who are in inverted order, thus in evil and falsity (of which just above, n. 5700); from the signification of "eating bread," as being to be conjoined (of which also above, n. 5698); and from the representation of the Hebrews, as being those who are in genuine order, thus in the truth and good of the church. (That by the "land of the Hebrews" is signified the church may be seen above, n. 5136, 5236, and this because the Hebrew Church was the second Ancient Church, n. 1238, 1241, 1343.) "Eating bread" is mentioned here, and above "setting on bread," because by "bread" is signified all food in general (n. 2165), thus the banquet. The reason why by "bread" is signified all food and the banquet itself, is that in the spiritual sense "bread" is celestial love, and celestial love contains within it all things of good and truth, thus all things of spiritual food. (That "bread" is celestial love may be seen above, n. 276, 680, 2165, 2177, 2187, 3464, 3478, 3735, 4211, 4217, 4735, 4976.)

Because this is an abomination to the Egyptians. That this signifies that they are in opposition, is evident from the representation of the Egyptians, as being those who are in inverted order (see n. 5700); and from the representation of the Hebrews, to eat with whom was an abomination to the Egyptians, as being those who are in genuine order (n. 5701); thus they are in opposition to each other, whence comes aversion, and at last abomination. In regard to this abomination be it known that those who are in inverted order, that is, in evil and the derivative falsity, become at last so averse to the good and truth of the church that when they hear them, and especially when they hear the interior things of them, they so greatly abominate them that they feel as it were a nausea and vomiting. This has been told and shown me, when I have wondered why the Christian world does not receive these interior things of the Word. There appeared spirits from the Christian world who, on being compelled to hear the interiors of the Word, were seized with so great a nausea that they said they felt as if they were going to vomit; and I was told that such is the Christian world at this day almost everywhere. The reason of its being so is that they are in no affection of truth for truth's sake, still less in the affection of good from good. Their thinking and speaking anything from the Word or from their doctrine is from habit acquired from early childhood, and from the established form; thus it is an external without an internal. [2] That all things of the Hebrew Church that was afterward instituted among Jacob's descendants were an abomination to the Egyptians, is plain not only from their being unwilling even to eat with them, but also from the sacrifices which the Hebrew Church regarded as the chief part of its worship being an abomination to them, as is evident in Moses: Pharaoh said, Go ye, sacrifice in the land; but Moses said, It is not meet so to do; because we shall sacrifice the abomination of the Egyptians to Jehovah our God; lo if we sacrifice the abomination of the Egyptians before their eyes will they not stone us? (Exod. 8:25, 26). The pasturing of flocks, and a shepherd also, were an abomination to them, as is plain in Moses: Every shepherd of a flock is an abomination unto the Egyptians (Gen. 46:34). Thus the Egyptians abominated everything that belonged to that church. The reason was that at first the Egyptians had been among those who constituted the Ancient representative Church (n. 1238, 2385); but in course of time they rejected the God of the Ancient Church, that is, Jehovah or the Lord, and served idols, especially calves; and they also turned into magic the very representatives and significatives of the celestial and spiritual things of the Ancient Church, which they had learned when they belonged to that church. Hence order was inverted with them, and consequently all things of the church were an abomination to them.

And they sat before him. That this signifies that they were set in order by his presence, is evident from the signification of "sitting," as here being to be set in order, for they were placed in order by Joseph, as appears from what follows (for they were amazed that the firstborn should sit according to his birthright, and the youngest according to his youth); and from the signification of "before him," as being by his presence. The case herein is this. In the supreme sense by Joseph is represented the Lord, and by Israel's sons, the goods and truths in the natural; when the Lord is present, then all things are set in order by His very presence. The Lord is order itself; and therefore where He is present there is order, and where there is order He is present. The order itself is described in the pages that now follow, which is that truths be rightly set in order under good.

The firstborn according to his birthright, and the youngest according to his youth. That this signifies according to the order of truths under good, is evident from the signification of "sitting according to birthright and according to youth," as being according to the order of truths under good; for the sons of Israel represent the truths of the church in their order (see the explication of the twenty-ninth and thirtieth chapters of Genesis); and therefore to sit "according to their birth" is according to the order of truths. But the truths of the church which the sons of Israel represent do not come into any order except through Christian good, that is, through the good of charity toward the neighbor and of love to the Lord; for in good there is the Lord, and hence in good there is heaven; consequently in good there is life, thus living active force; but never in truth without good. That good sets truths in order after its own likeness is very manifest from every love, even from the loves of self and of the world, thus from the love of revenge, of hatred, and of the like evils. They who are in these evils call evil good, because to them evil is delightful. This so-called good of theirs sets in order the falsities which to them are truths, so that they may favor it, and at last sets all these falsities which they call truths in such an order as to effect persuasion. But this order is such as is the order in hell; whereas the order of truths under the good of celestial love is such as is the order in the heavens; and from this the man who has such order within him, that is, who has been regenerated, is called a little heaven, and moreover is a heaven in the least form, for his interiors correspond to the heavens. [2] That it is good which sets truths in order is evident from the order in the heavens. There all the societies are set in order according to the truths under good which are from the Lord; for the Lord is nothing but Divine good; Divine truth is not in the Lord, but proceeds from Him; and according to this Divine truth under Divine good are all the societies in the heavens set in order. That the Lord is nothing but Divine good, and that Divine truth is not in Him, but proceeds from Him, may be illustrated by comparison with the sun of the world. The sun is nothing but fire, and light is not in it, but proceeds from it; and likewise the things that are of light in the world, such as vegetable forms, are set in order by the heat which proceeds from the sun's fire and is in its light, as is evident in the time of spring and summer. As universal nature is a theater representative of the Lord's kingdom, so also is this universal. The sun represents the Lord, the fire of it His Divine love, and the heat from it the good which flows therefrom, and the light the truths which are of faith; and because they are representative, therefore in the Word in the spiritual sense by the "sun" is meant the Lord (see n. 1053, 1521, 1529-1531, 3636, 3643, 4321, 5097, 5377), and by "fire" love (n. 934, 4906, 5071, 5215); thus the sun's fire is representatively the Divine love, and the heat from it is good from the Divine love. (That light represents truth may be seen above, n. 2776, 3138, 3190, 3195, 3222, 3339, 3636, 3643, 3862, 3993, 4302, 4409, 4413, 4415, 4526, 5219, 5400.)

And the men were amazed, everyone at his companion. That this signifies a change of state of each one among them, is evident from the signification of "to be amazed," as being an unexpected and sudden change of state in the thoughts, which being the cause of the amazement is signified in the internal sense; and from the signification of "everyone at his companion," as being of each one among them; for the subject treated of is the order of truths under good caused by the presence of the internal (see n. 5703, 5704), and as the order is new, there is therefore a change of state of each one among them, which is signified by "the men being amazed, everyone at his companion."

And he brought out portions from his faces unto them. That this signifies goods applied to everyone from mercy, is evident from the signification of "portions," namely of food, as being goods (for all kinds of food signify goods, and drink of every kind signifies truths). That these are applied to everyone is plain from what follows, and is signified by "he brought out to them;" and from the signification of "faces," when predicated of the Lord, who is represented by Joseph, as being mercy (n. 222, 223, 5585).

And he multiplied Benjamin's portion above the portions of them all. That this signifies good for the intermediate above the goods for the truths in the natural, is evident from the signification of "portions," as being goods (of which just above, n. 5706); from the representation of Benjamin, as being the intermediate (n. 5411, 5413, 5427, 5428, 5443, 5586, 5612); and from the representation of Jacob's ten sons, above the portions of whom he made Benjamin's portion, as being truths in the natural (n. 5403, 5419, 5427, 5458, 5512). [2] From this it is plain that by his "multiplying Benjamin's portion above the portions of them all" is signified good for the intermediate above the goods for the truths in the natural. The reason why there was good for the intermediate above the goods for the truths in the natural, is that the intermediate is interior, and what is interior abounds with goods more than that which is exterior. Few know how this is, namely, that the interior abounds with goods and truths more than the exteriors. The reason is that few, if any, have hitherto known that the interior is distinct from the exterior, and indeed so distinct that they can be separated, and that when separated the interior lives and the exterior dies, but that so long as they are conjoined, the exterior lives from the interior. If this had first been known, it might then have been known what the interior is as compared with the exterior-that in the interior there are thousands of things which in the exterior appear as one; for the interior is in a purer sphere, and the exterior in a grosser, and that which is in a purer sphere is capable of receiving distinctly thousands of things more than that which is in a grosser sphere. Hence it is that when the man who has led a life of good comes after death into heaven, he can receive thousands of thousands more things of intelligence and wisdom and happiness than when he lived in the world; for in heaven he is in a purer sphere, and is in his interiors, and has put off the grosser things of the body. From all this it is now plain what is meant by good for the intermediate above the goods for the truths in the natural, which is signified by his "multiplying Benjamin's portion above the portions of them all."

Five measures. That this signifies much increased, is evident from the signification of "five," as being much (of which in what follows); and from the signification of "measures," as being states of truth from good (see n. 3104). As regards "five," it is a number that signifies a little, likewise some, and also much. Its signification depends upon its relation to the number of which it is a part (n. 5291): as a part of "ten" it involves the same as ten, but in a less degree, because it is half of the number ten; for as numbers formed by multiplication signify the like with their simple numbers (see n. 5291, 5335), so numbers produced by division signify the like as their multiples-for instance "five" the same as "ten" and as "twenty" and also as "one hundred" and "one thousand," and so on. (That "ten" denotes what is full may be seen above, n. 3107, 4638.) Five more measures were given to Benjamin than to the rest of his brethren because of the signification of the matter in the internal sense; ten measures could not have been given, for they would have been far too much. By traditions from the Most Ancient Church the ancients knew what some numbers signified, and therefore they made use of these numbers when anything occurred which they might serve to signify, as here the number "five;" and in other cases they applied several other numbers, as "three" to signify what is full from beginning to end; "seven" to signify what is holy; "twelve" to signify all things in their complex.

And they drank. That this signifies the application of truths under good, is evident from the signification of "drinking," as being the communication and appropriation of truth (see n. 3168, 3772, 4017, 4018), hence also its application. It is "under good," because all the application of truth is effected under good (see above, n. 5704).

And drank largely with him. That this signifies abundantly, is evident from the signification of "drinking," as being to apply truths under good (of which just above, n. 5709); hence "to drink largely" denotes abundantly. From the things unfolded in this chapter it is evident that the subject treated of is initiation to the conjunction of the natural with the celestial of the spiritual, and in a subsequent chapter the first conjunction is treated of; for the first conjunction is represented by Joseph's manifesting himself to his brethren; the second by his going to meet his father and brethren, and bringing them down into Egypt.

Continuation concerning correspondence, here concerning the correspondence of diseases with the Spiritual World. As the correspondence of diseases is to be treated of, be it known that all diseases in man have correspondence with the spiritual world; for whatever in universal nature has not correspondence with the spiritual world cannot exist, having no cause from which to exist, consequently from which to subsist. The things that are in nature are nothing but effects; their causes are in the spiritual world, and the causes of these causes, which are ends, are in the interior heaven. Nor can the effect subsist unless the cause is constantly in it, because the effect ceases when the cause ceases. Regarded in itself the effect is nothing else than the cause, but so clothed outwardly as to enable the cause to act as a cause in a lower sphere. Similar to the relation of the effect to the cause is that between the cause and the end; unless a cause also exists from its cause, which is an end, it is not a cause; for a cause without an end is a cause in no order, and where there is no order nothing is effected. From this it is now plain that regarded in itself an effect is a cause, and that regarded in itself a cause is an end, and that an end of good is in heaven and proceeds from the Lord; consequently that an effect is not an effect unless a cause is in it, and constantly in it; and that a cause is not a cause unless an end is in it, and constantly in it; and that an end is not an end of good unless the Divine which proceeds from the Lord is in it. Hence it is also plain that as each and all things in the world have come forth from the Divine, they continue to come forth from the Divine.

These things have been said in order that it may be known that diseases also have correspondence with the spiritual world; not a correspondence with heaven, which is the Grand Man, but with those who are in what is opposite, thus with those who are in the hells. By the spiritual world in the universal sense is meant both heaven and hell; for when man dies he passes out of the natural into the spiritual world. That diseases have correspondence with such is because they correspond to the cupidities and passions of the lower mind, which are also their origins; for the origins of diseases are, in general, intemperance, luxury of various kinds, mere bodily pleasures, as also feelings of envy, hatred, revenge, lewdness, and the like, which destroy man's interiors; and when these are destroyed the exteriors suffer, and drag man into disease, and so into death. It is known in the church that the death of man is from evils, or on account of sin; and it is the same with diseases, for these belong to death. From all this it is evident that even diseases have correspondence with the spiritual world, but with unclean things there; for diseases are in themselves unclean, because as before said they spring from unclean things.

All the infernals induce diseases, but with a difference, for the reason that all the hells are in the desires and lusts of evil, and thus are contrary to the things of heaven; wherefore they act upon man from what is opposite. Heaven, which is the Grand Man, holds all things together in connection and safety; hell, being in what is opposite, destroys and severs all things. Consequently if the infernals are applied they induce diseases and at last death. Yet they are not permitted to flow as far as into the solid parts of the body, or into the parts of which man's viscera, organs, and members consist, but merely into his cupidities and falsities. It is only when the man falls into disease that they flow into such unclean things as belong to the disease; for as before said nothing ever takes place in man without a cause in the spiritual world. If the natural with man were separated from the spiritual, it would be separated from all cause of existence, and thus from all that is vital. Yet this does not hinder man's being healed in a natural way; for the Lord's providence concurs with such means. That this is so has been given me to know by much experience, and this so often and for so long that no doubt was left; for evil spirits from such places have been applied to me often and long, and according to their presence they induced pains, and also diseases. I was shown where they were, and what they were, and was told also where they came from.

One who in the life of the body had been a consummate adulterer, and had made his highest delight consist in committing adultery with many women, whom he immediately afterward discarded and held in aversion, persisted in such practices even to old age. Moreover he had also been devoted to pleasures, and did not desire to act well to anyone and do him a service, except for his own sake, especially for the sake of his adultery. He was with me for several days, being seen under the feet; and when the sphere of his life was communicated to me, to whatever part he came he inflicted a pain in the periosteums and nerves of that part, as for instance in the toes of the left foot; and when he was permitted to rise up he inflicted pain in the parts where he was, especially in the periosteums in the loins, and in the periosteums of the breast under the diaphragm, and also in the interior of the teeth. While his sphere was operating it caused also great oppression in the stomach.

There once appeared a great quadrangular opening that extended obliquely downward to a considerable depth. In the deep was seen a round opening, which was then open but presently was closed. From it exhaled a dangerous heat, collected from various hells, and arising from cupidities of various kinds, as from arrogance, lewdness, adultery, hatred, revenge, quarrels, and fights, from which arise in the hells such heat as exhaled. When it acted upon my body it instantly brought on disease like that of a burning fever; but when it ceased to flow in, this effect of disease at once ceased. When a man falls into such a disease as he has contracted from his life, then forthwith an unclean sphere corresponding to the disease attaches itself, and is present as a fomenting cause. That I might know for certain that this is the case, there have been spirits with me from a number of hells, through whom the sphere of exhalations thence was communicated; and according as it was permitted to act upon the solid parts of the body, I was seized with oppression, with pain, even with the corresponding disease, which ceased in an instant when those spirits were driven away; and that no room for doubt might be left, this has been done a thousand times.

There are also spirits not far therefrom who infuse unclean colds, like those of a shivering fever, as has been granted me to know by experience. The same spirits induce such things as disturb the mind, and they also bring on swoons. The spirits from this neighborhood are most malicious.

There are some who not only relate to the most viscid substances of the brain, which are its excremental things, but also know how to infect them as if with poisons. When such spirits arrive they rush within the skull, and thence by continuity even into the spinal marrow. This cannot be felt by those whose interiors are not open. It has been given me plainly to feel the inroad, and also the effort to destroy me; but this was vain, because I was protected by the Lord. They strove to take away from me all the capacity of the intellect. I plainly felt their operation, and felt also pain from it, which however soon ceased. I afterward spoke to them, and they were compelled to confess whence they were. They said that they lived in dark forests, where they durst not injure their companions, because in that case their companions were allowed to treat them cruelly. Thus they are kept in bonds. They are ugly, having the face of a wild beast, and hairy. I was told that they are such as had formerly slain whole armies, as we read in the Word; for they rushed into the chambers of everyone's brain, and inspired terror, together with such madness that they killed each other. At the present day such spirits are kept shut up within their own hell, and are not let out. These too bear relation to deadly tumors of the head within the skull. It was said above that they rush within the skull and by continuity therefrom even into the spinal marrow; but be it known that it is only an appearance that the spirits themselves rush in, they being borne along outside by a way which corresponds to the spaces in question within the body, which is felt within as if there were an inroad. This sensation is caused by correspondence, from which their operation is easily brought to bear upon the man to whom it is directed.

There is a certain kind of spirits who, because they wish to have dominion, and to be sole rulers over all others, to this end stir up enmities, hatreds, and fights among others. I have seen the consequent fights, and wondered at them. I inquired who they were, and was told that they were that kind of spirits who excite such passions because they are bent on being sole rulers, according to the maxim, Divide and rule. It was also granted me to talk with them, and they immediately said that they rule all. But it was given to answer that they were insanity personified if they sought to establish their rule by such means. They talked with me from above at a middle height over the forehead. They spoke with fluency, because in the bodily life they had excelled in eloquence. I was instructed that they are such as relate to the thick phlegm of the brain, from which organ they take away vitality by their presence, and induce on it torpor, whence come obstructions, giving rise to a number of diseases, as well as to dullnesses. [2] It was noticed that they were devoid of all conscience, and that they made human prudence and wisdom to consist in stirring up enmities, hatreds, and intestine fights, in order to rule. It was given to ask them whether they know that they are now in the other life, where they are to live to eternity, and that there are spiritual laws there which utterly forbid such actions, and that while they were in the world they might among fools be esteemed and believed to be wise, but that among the wise they are insane. This displeased them. I continued, that they ought to know that heaven consists in mutual love, or that of one toward another, whence there is order in heaven, whereby so many myriads are ruled as one; but that the contrary is the case with them, because they instigate others to breathe against their companions nothing but what savors of hatred, revenge, and cruelty. They replied that they cannot be other than they are; whereupon it was given to say that from this they may know that everyone's life remains with him after death.

They who despise and ridicule the Word in the letter, and still more who do this to the things contained therein in the deeper sense, and consequently to the doctrinal things that are from the Word, and who at the same time are in no love toward the neighbor, but are in the love of self, bear relation to the vitiated things of the blood, which find their way into all the veins and arteries, and taint the whole mass. Lest by their presence they should bring anything of the kind upon man, they are kept separate from others in their own hell, and communicate only with those who are of this nature; for these throw themselves into the breath and sphere of that hell.

Hypocrites have been with me, those namely who have spoken in a holy manner about Divine things, and with an affection of love about the public and the neighbor, and have borne witness to what is just and equitable, and yet in their heart have despised and even laughed at these things. When they were permitted to flow into the parts of the body to which they correspond by opposition, they inflicted pain on the teeth, so severe on their nearest presence that I could not bear it; and in proportion as they were removed, the pain ceased. This was shown repeatedly, that no doubt might remain. Among them was one whom I had known in the life of his body, and I therefore spoke to him; and at his presence also there was pain in the teeth and gums. When he was raised upward to the left, the pain attacked the left jaw, and invaded the bone of the left temple down to the bones of the cheek.

The most stubborn of all are they who during their life in the body had appeared more just than others, and had also been established in dignity, and on both accounts had authority and weight, and yet had believed nothing, and had lived a mere life of the love of self, being inflamed with inward hatred and revenge against all who did not favor them, and pay them reverence, and still more against those who in any way opposed them. If in these they detected any blemish they made an enormous evil of it, and defamed them, even though they might be among the best of citizens. [2] In the other life such persons speak as they had done in this world, with authority and weight, and as if from justice; wherefore many suppose that they are to be believed above others. Yet they are most malicious. When they are applied to a man, they induce great pain by weariness, which they continually inflate and increase, even to the utmost impatience; which induces so great a weakness in the mind and in consequence in the body that the man can scarcely rise from his bed. This was shown me by such weakness seizing me when they were present, and yet ceasing according to the degree in which they were removed. [3] They make use of many an art in order to infuse weariness and consequent weakness, especially by means of disparagements and defamations among themselves and their associates, whose common sphere they inject. When these persons reason within their closets about Divine worship, faith, and eternal life, they utterly reject them, and this they do as from a preeminent wisdom. In the other life they are willing to be called devils, provided they are allowed to rule over the hells, and thus from supreme power-as they believe-to act against the Divine. Inwardly they are filthy, because pre-eminently in the love of self, and thereby in hatred and revenge, and in cruelty against all who do not pay court to them. [4] They are severely punished, as I have also heard, until they desist from leading others astray by an appearance of justice. When this appearance is taken away from them, they speak in another tone. They are afterward cast out from the world of spirits, and are then carried toward the left, and there are cast down deep into hell. Their hell is toward the left at a mid distance.

There are others who in the life of the body have been most filthy, their filthiness being such as to be unmentionable. By their presence and influx into the solid parts of the body they induce a weariness of life, and such torpor in the members and limbs that the man cannot rise from his bed. They are very stubborn, and do not desist through penalties, as do other devils. They appear beside the head, and as if lying there. When they are driven away, it is not done suddenly, but gently, and they are then by degrees rolled down toward lower places; and when they come into the deep, they are tormented there so severely that they cannot but desist from infesting others. Such is their delight in doing evil that nothing is more delightful to them.

There were spirits with me who induced so severe an oppression in the stomach that I seemed to myself scarcely able to live. The oppression was so great that with others it would have brought on a swoon. But they were removed, and then it at once ceased. I was told that such spirits are they who in the life of the body had been devoted to no pursuit, not even at home, but solely to pleasure, and besides had lived in foul idleness and sloth, and had not cared anything for others. Moreover they had despised the faith. In short, they had been animals, not men. The sphere of such produces numbness in the members and joints of the sick.

There are in the brain viscidities in which is mingled something spirituous or vital, and these viscidities, expelled from the blood there, fall first among the meninges, then among the fibers, part of them into the great ventricles of the brain, and so on. The spirits who relate by correspondence to those viscidities which have something spirituous or some life in them, appear almost directly above the middle of the head at a mid distance, and are such that from habit acquired in the life of the body they stir scruples of conscience, and intrude in matters of no conscience, and in this way burden the conscience of the simple. Nor do they know what ought to engage the conscience, but make everything that occurs a matter of conscience. Such spirits induce a sensible anxiety in the part of the abdomen beneath the region of the diaphragm. They are also present in temptations, and inject anxieties, at times unbearable. Those of them who correspond to the viscous phlegm of less vitality then keep the thought fixed in these anxieties. Moreover, when I have been in discourse with them, in order to know their quality, they tried in various ways to burden the conscience. This had been the delight of their life; and it was given me to notice that they cannot attend to reasons, and that they do not possess that more universal view of things that would enable them to see the singular ones.

It has been granted me to learn by experience what an inundation or deluge is in the spiritual sense. Such an inundation is two-fold, one of cupidities, and the other of falsities. That which is of cupidities belongs to the will part, and is on the right side of the brain; but that which is of falsities belongs to the intellectual part, in which is the left side of the brain. When a man who has lived in good is remitted into his own, thus into the sphere of his own life, there then appears as it were an inundation; and when he is in this inundation he is indignant, angry, thinks restlessly, desires impetuously. This takes place in one way when the left side of the brain where there are falsities is inundated, and in another when the right side where evils are is inundated. But when the man is kept in the sphere of life which he had received from the Lord by regeneration, he is then entirely out of such an inundation, and is as it were in a serene and sunny, cheerful and happy state, thus far from indignation, anger, unrest, cupidities, and the like. This is the morning or springtime of spirits; the other is their evening or autumn. It was given me to perceive that I was outside this inundation, and this for quite a long time; while I saw that other spirits were in it. Afterward, however, I myself was immersed, and then I noticed the appearance of an inundation. In such an inundation are they who are in temptations. By it too I was instructed what the "flood" signifies in the Word-that the last posterity of the most ancient people, who were of the Lord's celestial church, were completely inundated with evils and falsities, and thus perished.

As death is from no other source than sin, and sin is all that which is contrary to Divine order, therefore evil closes the very smallest and most invisible vessels, of which are composed the next larger ones, also invisible; for the vessels which are smallest of all and wholly invisible are continued from man's interiors. Hence comes the first and inmost obstruction, and hence the first and inmost vitiation into the blood. When this vitiation increases, it causes disease, and finally death. If, however, man had lived a life of good, his interiors would be open into heaven, and through heaven to the Lord; and so too would the very least and most invisible little vessels (the traces of the first threads may be called little vessels, on account of the correspondence). In consequence man would be without disease, and would merely decline to extreme old age, even until he became again a little child, but a wise one; and when the body could no longer minister to his internal man or spirit, he would pass without disease out of his earthly body into a body such as the angels have, thus out of the world directly into heaven.

This is the end of the subject of correspondence. In the following pages, at the close of the chapters, of the Lord's Divine mercy I will speak of the spirits and angels with man; then of influx, and of the interaction of the soul with the body; and afterward of the inhabitants of other earths.

The Contents The subject treated of in this chapter in the internal sense is the intermediate between the internal celestial man and the external natural man; and first that the internal celestial man filled the intermediate with spiritual truth from itself. The intermediate is "Benjamin," the spiritual truth with it is "Joseph's silver cup," the internal celestial man is "Joseph," and the external natural man is the "ten sons of Jacob."

The subject next treated of is the temptation of the external natural man, which continues until there is willing submission to the internal celestial. The temptation is described by their being accused, and by their returning in despair to Joseph. The willing submission is described by their all offering themselves for servants, and Judah's offering himself in their stead. The conjunction of the external man with the internal is not accomplished without temptation and willing submission.

In the representative historic sense the subject here treated of is Jacob's descendants, that they were rejected, but that they obstinately insisted on being representative. Their being rejected is meant by Joseph's desiring to send them away, and to keep Benjamin only; their obstinately insisting is involved in the particulars of their confession and entreaty.

The Internal Sense Verses 1, 2. And he commanded him that was over his house, saying, Fill the men's bags with food, as much as they can carry, and put everyone's silver in his bag's mouth. And put my cup, the silver cup, in the bag's mouth of the youngest, and his grain silver. And he did according to the word of Joseph that he had spoken. "And he commanded him that was over his house, saying," signifies influx from himself; "Fill the men's bags with food," signifies into the natural with the good of truth; "as much as they can carry," signifies to sufficiency; "and put everyone's silver in his bag's mouth," signifies together with truth anew in the exterior natural; "and put my cup, the silver cup, in the bag's mouth of the youngest," signifies interior truth bestowed on the intermediate; "and his grain silver," signifies the truth of good; "and he did according to the word of Joseph that he had spoken," signifies that it was so done.

And he commanded him that was over his house, saying. That this signifies influx from himself, is evident from the signification of "commanding," as being influx (n. 5486); and from the signification of "him that was over his house," as being which communicated. That it was from himself, namely, from the internal celestial, which Joseph represents, is plain. That "to command" is influx, is because in heaven no one is commanded or ordered; but thought is communicated, and the other acts willingly in accordance therewith. Communication of thought together with a desire which wills that something be done, is influx, and on the part of the recipient is perception, and therefore by "commanding" is signified also perception (n. 3661, 3682). [2] Moreover in heaven they not only think, but also talk together, but about things of wisdom; yet in their conversation there is nothing of command from one to another, for no one desires to be master and thereby to look upon another as a servant; but everyone desires to minister to and serve the others. From this it is plain what form of government there is in the heavens, which is described by the Lord in Matthew: It shall not be so among you; but whosoever would become great among you should be your minister, and whosoever would be first should be your servant (Matt. 20:26, 27); and again: He that is greatest among you shall be your minister. Whosoever shall exalt himself shall be humbled, and whosoever shall humble himself shall be exalted (Matt. 23:11, 12). He does this who loves his neighbor from the heart, or who feels delight and blessedness in doing good to others for no selfish end; that is, who has charity toward the neighbor.

Fill the men's bags with food. That this signifies into the natural with the good of truth, is evident from the signification of a "bag," as being the exterior natural (see n. 5497); and from the signification of "food," as being the good of truth (n. 5340, 5342, 5410, 5426, 5487, 5582, 5588, 5655). From this it is plain that by his "commanding him that was over his house to fill the men's bags with food" is signified influx from himself into the natural with the good of truth. As the expressions "good of truth" and "truth of good" frequently occur, the difference between them shall be stated. He who does not know what the celestial church is relatively to the spiritual church, cannot possibly know this difference. The truth of good is of the celestial church, and the good of truth is of the spiritual church. With those who were of the celestial church, good was implanted in the will part, which is the proper seat of good, and from this good, that is, through this good from the Lord, they had a perception of truth; hence they had the truth of good. But with those who are of the spiritual church, good is implanted in the intellectual part by means of truth, for all truth is of the intellectual part, and through truth they are led to good, to do truth being their good; hence they have the good of truth. The latter is properly predicated of those who are of the spiritual church; yet the truth of good, although not properly, is also predicated of them, of which more will be said elsewhere.

As much as they can carry. That this signifies to sufficiency, may be seen without explication.

And put everyone's silver in his bag's mouth. That this signifies together with truth anew in the exterior natural, is evident from the signification of "silver," as being truth (see n. 1551, 2954, 5658); and from the signification of the "bag's mouth," as being the threshold of the exterior natural (see n. 5497). (What the exterior natural is, and what the interior, may be seen above, n. 4570, 5118, 5126, 5497, 5649.) That it is truth anew, is because silver was once before placed in their bag's mouth (chap. 42:25, 27, 28, 35).

And put my cup, the silver cup, in the bag's mouth of the youngest. That this signifies interior truth bestowed on the intermediate, is evident from the signification of a "silver cup," as being the truth of faith that is from the good of charity (see n. 5120), and because it is called "my cup," that is, Joseph's, it is interior truth (as Benjamin represents the intermediate, also as to truth, he represents interior truth, n. 5600, 5631, thus spiritual truth, n. 5639); from the signification of the "bag's mouth," when predicated of Benjamin as the intermediate, as being where it is adjoined to the natural; for an intermediate to be an intermediate communicates with the external and with the internal (n. 5411, 5413, 5586), its exterior here being the natural; and from the representation of Benjamin, who is here the "youngest," as being the intermediate (n. 5411, 5413, 5443, 5688). From these things it is plain what is signified by Joseph's putting his silver cup in Benjamin's bag.

And his grain silver. That this signifies the truth of good, is evident from the signification of "silver," as being truth (see n. 1551, 2954, 5658); and from the signification of "grain," as being good (n. 5295, 5410); for the interior or spiritual truth which proceeds from the internal celestial, which is "Joseph," is the truth of good. (What the truth of good is, may be seen just above, n. 5733.)

And he did according to the word of Joseph that he had spoken. That this signifies that it was so done, is evident without explication.

Verses 3-5. The morning grew light, and the men were sent away, they and their asses. They were gone out of the city, not yet far off, and Joseph said unto him that was over his house, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore do ye return evil for good? Is not this it in which my lord drinketh, and in which divining he divineth? Ye have done evil in so doing. "The morning grew light," signifies a state of enlightenment at that time; "and the men were sent away, they and their asses," signifies that the external natural man was removed somewhat with its truths and memory-knowledges; "they were gone out of the city, not yet far off," signifies the amount of removal; "and Joseph said unto him that was over his house," signifies perception and influx anew; "Up, follow after the men," signifies that it should now adjoin them to itself; "and when thou dost overtake them," signifies mediate adjunction; "say unto them, Wherefore do ye return evil for good?" signifies why is there a turning away; "is not this it in which my lord drinketh?" signifies that there was interior truth with them received from the celestial; "and in which divining he divineth?" signifies that the celestial knows hidden things from its Divine; "ye have done evil in so doing," signifies that it is contrary to Divine law to claim it to themselves.

The morning grew light. That this signifies a state of enlightenment at that time, is evident from the signification of "morning" and "growing light," as being a state of enlightenment. "Morning" in the supreme sense is the Lord (see n. 2405, 2780); and therefore when it is said "the morning grew light," it signifies a state of enlightenment, for all enlightenment is from the Lord. (That "rising in the morning" also means a state of enlightenment may be seen above, n. 3458, 3723.)

And the men were sent away, they and their asses. That this signifies that the external natural man was removed somewhat with its truths and memory-knowledges, is evident from the representation of Jacob's sons, who are here the "men," as being the truths of the church in the natural (see n. 5403, 5419, 5427, 5458, 5512), and therefore the external natural man (n. 5680); from the signification of "asses," as being memory-knowledges (n. 5492); and from the signification of "sent away, and not far off," as being that it-the external natural man-was removed somewhat. From this it is plain that by "the men were sent away, they and their asses, not far off," is signified the external natural man, removed somewhat with its truths and memory-knowledges, namely, from the internal celestial which is represented by Joseph. [2] As regards the signification of "asses," be it known that they signified one thing when they were used for riding, and another when they served for carrying burdens; for judges, kings, and their sons rode upon he-asses, she-asses, and also upon mules, and these then signified rational, and also natural, truth and good (n. 2781); for which reason when the Lord as Judge and King entered Jerusalem, He rode upon an ass with a colt; for this was the mark of judgeship, and also of royalty. But when asses served for carrying burdens, as here, then they signified memory-knowledges. Nor is the case different with these knowledges. One who in thinking of man's interior things advances no further than to the knowledges that are of the memory, supposes that everything of man consists in these knowledges, not being aware that memory-knowledges are the lowest things in man, and such as for the most part are put away when the body dies (n. 2475-2480); but the things that are in them, namely truth and good together with their affections, remain; and also with the evil there remain falsity and evil together with their affections; memory-knowledges being as it were the body of these. So long as a man lives in the world, he has truth and good, or falsity and evil, in the memory-knowledges, for these are what contain them; and because memory-knowledges contain, and therefore as it were carry, interior things, they are signified by the asses which serve for carrying burdens.

They were gone out of the city, not yet far off. That this signifies the amount of removal, may be seen from what has gone before.

And Joseph said unto him that was over his house. That this signifies perception and influx anew, is evident from the signification of "saying" in the historicals of the Word, as being to perceive (as often before explained); and because it is perception in respect to him who hears and receives, it is influx in respect to him who says; for they mutually answer to each other. (That his "commanding him that was over his house" denotes influx from himself, may be seen above, n. 5732.)

Up, follow after the men. That this signifies that it ought now to adjoin them to itself, is evident from the signification of "following after the men and overtaking them," as being to adjoin; for "to follow" denotes a disposition to adjoin, and "to overtake" denotes adjunction. In the rest of this chapter is described the return of Jacob's sons, and in the following chapter the manifestation of Joseph, by which is signified the conjunction of the celestial of the spiritual with truths in the natural. Hence it is plain that by "follow after the men" is signified that it ought now to adjoin them to itself.

And when thou dost overtake them. That this signifies mediate adjunction, is evident from the signification of their being overtaken by him that was over Joseph's house, as being mediate adjunction.

Say unto them, Wherefore do ye return evil for good? That this signifies why is there a turning away? is evident from the signification of "returning evil for good," as being to turn away, for evil is nothing else than a turning away from good; for they who are in evil spurn good, that is, spiritual good, which is of charity and faith. That "evil" is a turning away, is very evident from the evil in the other life; for they appear in the light of heaven with the feet upward and the head downward (see n. 3641), thus wholly inverted, and consequently turned away.

Is not this it in which my lord drinketh? That this signifies that the interior truth with them was received from the celestial, is evident from the signification of a "cup," which is meant by "this in which my lord drinketh," as being interior truth (see n. 5736); and from the representation of Joseph, who is here "my lord," as being the celestial of the spiritual (n. 5307, 5331, 5332), here the celestial, because interior truth is treated of, which is spiritual and proceeds from the celestial. That it was received is signified by the cup being placed at Joseph's command in the mouth of Benjamin's bag. [2] They are accused as if they had taken the cup. The reason why they were so accused, although the cup had been placed there, is plain from the internal sense, which is this. The truth which is bestowed by the Lord is first received as if it were not bestowed; for before regeneration the man supposes that he procures truth for himself, and so long as he supposes this he is in spiritual theft. To claim good and truth to oneself, and to attribute them to oneself for righteousness and merit, is to take away from the Lord that which is His (see n. 2609, 4174, 5135). It was in order that this might be represented, that this thing was done by Joseph; but still their being accused of theft was in order that conjunction might be effected, for until man has been regenerated he cannot but so believe. He does indeed say with his lips from doctrine that all the truth of faith and good of charity are from the Lord, yet he does not believe it until faith has been implanted in good, when for the first time he acknowledges it from the heart. [3] Confession from doctrine is quite another thing than confession from faith. Many, even those who are not in good, can confess from doctrine, for doctrine to them is merely knowledge; but none can confess from faith except those who are in spiritual good, that is, in charity toward the neighbor. That they were accused of theft in order to bring about conjunction, is plain also from the fact that Joseph thereby brought them back to him, and kept them awhile in thought about what they had done, and that he then manifested, that is conjoined, himself to them.

And in which divining he divineth? That this signifies that the celestial knows hidden things from its Divine, is evident from the signification of "divining," as being to know hidden things. That it is from the Divine, is because the celestial of the spiritual, which is "Joseph," represents truth from the Divine, or truth in which is the Divine (see n. 5703).

Ye have done evil in so doing. That this signifies that it is contrary to Divine law to claim it to themselves, is evident from the signification of "theft," which is meant here by the "evil which they did," as being to claim to oneself that which belongs to the Lord, namely, the truth which is signified by Joseph's silver cup (see n. 5747). That this is contrary to the Divine law is manifest (n. 2609). The reason why man ought not to claim to himself anything that is from the Lord, thus not truth and good, is that he may be in the truth; and insofar as he is in the truth, so far he is in the light in which angels are in heaven; and insofar as he is in this light, so far he is in intelligence and wisdom; and insofar as he is in intelligence and wisdom, so far he is in happiness. This is the reason why man ought to acknowledge from the faith of the heart that nothing of truth and good is from himself, but all from the Lord, and this because it is so.

Verses 6-10. And he overtook them, and he spake unto them these words. And they said unto him, Wherefore speaketh my lord according to these words? Far be it from thy servants to do according to this word. Behold, the silver which we found in our bag's mouth we brought back to thee out of the land of Canaan; and how should we steal out of thy lord's house silver or gold? With whomsoever of thy servants it be found, let him die, and we also will be to my lord for servants. And he said, Now also according to your words so be it; he with whom it is found shall be to me a servant, and ye shall be blameless. "And he overtook them," signifies mediate adjunction; "and he spake unto them these words," signifies the influx of this thing; "and they said unto him," signifies perception; "Wherefore speaketh my lord according to these words?" signifies reflection why such a thing flows in; "far be it from thy servants to do according to this word," signifies when it is not from the will; "behold the silver which we found in our bags' mouth," signifies when truth was bestowed gratuitously; "we brought back to thee out of the land of Canaan," signifies submitted from a principle of religion; "and how should we steal out of thy lord's house silver or gold?" signifies why then shall we claim to ourselves truth and good, which are from the Divine celestial; "with whomsoever of thy servants it be found, let him die," signifies that he is damned who does so; "and we also will be to my lord for servants," signifies that they will be associates forever without freedom from their own; "and he said, Now also according to your words," signifies that indeed it would be so from justice; "so be it," signifies a milder sentence; "he with whom it is found shall be to me a servant," signifies that he with whom it is shall be forever without freedom of his own; "and ye shall be blameless," signifies that the rest shall be at their own disposal, because not sharing in the fault.