HEAVENLY SECRETS
Emanuel Swedenborg

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AC GENESIS Chapter46

GENESIS 46:1-34

1. And Israel journeyed, and all that he had, and came to Beersheba, and sacrificed sacrifices to the God of his father Isaac.

2. And God said to Israel in the visions of the night, and He said, Jacob, Jacob.  And he said, Behold me.

3. And He said, I am God; the God of thy father; fear not to go down into Egypt, for I will there make of thee a great nation.

4. I will go down with thee into Egypt; and I will cause thee to go up, even in going up; and Joseph shall put his hand upon thine eyes.

5. And Jacob rose up from Beersheba; and the sons of Israel carried Jacob their father, and their babes, and their women, in the carts which Pharaoh had sent to carry him.

6. And they took their cattle, and their acquisition which they had acquired in the land of Canaan, and came into Egypt, Jacob, and all his seed with him:

7. His sons, and his sons’ sons with him, his daughters, and his sons‘ daughters, and all his seed, brought he with him into Egypt.

8. And these are the names of the sons of Israel, who came into Egypt, of Jacob and of his sons: Reuben, Jacob’s firstborn.

9. And the sons of Reuben; Hanoch, and Pallu, and Hezron, and Carmi.

10. And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman.

11. And the sons of Levi; Gershon, and Kohath, and Merari.

12. And the sons of Judah; Er, and Onan, and Shelah, and Perez, and Zerah; but Er and Onan died in the land of Canaan.  And the sons of Perez were Hezron and Hamul.

13. And the sons of Issachar; Tola, and Puvah, and Iob, and Shimron.

14. And the sons of Zebulun; Sered, and Elon, and Jahleel.

15. These are the sons of Leah, whom she bare unto Jacob in Paddan-aram, and his daughter Dinah; all the souls of his sons and of his daughters were thirty and three.

16. And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli.

17. And the sons of Asher; Imnah, and Ishvah, and Ishvi, and Beriah, and Serah their sister; and the sons of Beriah; Heber, and Malchiel.

18. These are the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bare to Jacob: sixteen souls.

19. The sons of Rachel Jacob‘s wife; Joseph and Benjamin.

20. And to Joseph were born in the land of Egypt, whom Asenath the daughter of Potiphera priest of On bare unto him, Manasseh and Ephraim.

21. And the sons of Benjamin; Bela, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard.

22. These are the sons of Rachel, who were born to Jacob: all the souls were fourteen.

23. And the sons of Dan; Hushim.

24. And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem.

25. These are the sons of Bilhah, whom Laban gave unto Rachel his daughter, and these she bare to Jacob; all the souls were seven.

26. All the soul that came with Jacob into Egypt, that came out of his thigh, besides Jacob’s sons‘ women, all the souls were sixty and six.

27. And the sons of Joseph, who were born to him in Egypt, were two souls.  All the souls of the house of Jacob, that came into Egypt, were seventy.

28. And he sent Judah before him unto Joseph, to show before him unto Goshen; and they came into the land of Goshen.

29. And Joseph harnessed his chariot, and went up to meet Israel his father, to Goshen; and he was seen of him, and fell upon his necks, and wept upon his necks a long while.

30. And Israel said unto Joseph, Let me die, after that I have seen thy faces, that thou art yet alive.

31. And Joseph said unto his brethren, and unto his father’s house, I will go up, and will tell Pharaoh, and will say unto him, My brethren, and my father‘s house, who were in the land of Canaan, are come unto me;

32. And the men are shepherds of the flock, for they are men of cattle; and they have brought their flocks, and their herds, and all that they have.

33. And it may be that Pharaoh will call you, and will say, What are your works?

34. And ye shall say, Thy servants have been men of cattle from their youth even until now, both we, and our fathers; in order that ye may dwell in the land of Goshen; for every shepherd of the flock is an abomination of the Egyptians.

THE CONTENTS

AC 5994. In this chapter the subject treated of in the internal sense is the conjunction of the internal celestial which is ”Joseph,“ with spiritual good from the natural which is ”Israel.“  There are then enumerated the truths and goods of the church in their order, wherewith conjunction must afterward be effected.  The truths and goods of the church are Israel’s sons and grandsons, who came into Egypt.

THE INTERNAL SENSE

AC 5995. Verse 1. And Israel journeyed, and all that he had, and came to Beersheba, and sacrificed sacrifices to the God of his father Isaac.  ”And Israel journeyed, and all that he had,“ signifies the beginning of conjunction; ”and came to Beersheba,“ signifies charity and faith; ”and sacrificed sacrifices to the God of his father Isaac,“ signifies worship therefrom, and influx from the Divine intellectual.

AC 5996. And Israel journeyed, and all that he had. That this signifies the beginning of conjunction, is evident from the signification of ”journeying,“ as being what is successive and continuous (n. 4375, 4882, 5493); here, what was continuous and successive in the glorification of the Lord, who in the supreme sense is ”Israel“ and ”Joseph;“ but in the internal sense, what is continuous and successive in the regeneration of man.  And as in this chapter the subject of the conjunction of the natural man with the spiritual, or of the external with the internal, now succeeds and is continued, therefore by the words ”Israel journeyed, and all that he had“ is signified the beginning of this conjunction.

AC 5997. And came to Beersheba.  That this signifies charity and faith, is evident from the signification of ”Beersheba,“ as being the doctrine of charity and of faith (n. 2858, 2859, 3466), but here, charity and faith, and not their doctrine, for it is predicated of spiritual good, which is ”Israel.“ Spiritual good is more than doctrine, doctrine being from this good; and therefore he who has arrived at spiritual good has no more need of doctrinal things, which are from others; for he is in the end whither he was tending, and is no longer in the means thereto; and doctrinal things are nothing but the means of arriving at good as the end.  This is the reason why by ”Beersheba“ is signified charity and faith.

AC 5998. And sacrificed sacrifices to the God of his father Isaac. That this signifies worship therefrom and influx from the Divine intellectual, is evident from the signification of sacrificing sacrifices,” as being worship (n. 922, 923, 2180);and from the representation of Isaac, as being in the supreme sense the Divine rational or intellectual of the Lord (n. 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210). That influx therefrom into worship is signified, follows, for the worship meant is that from charity and faith, which are signified by “Beersheba” (n. 5997), where he sacrificed.  That Jacob sacrificed to the God of his father Isaac, shows what was the nature of the fathers of the Jewish and Israelitish nation, namely, that each of them worshiped his own God.  That the God of Isaac was a God other than Jacob‘s, is evident from the fact that he sacrificed to him, and that in the visions of the night it was said unto him, “I am God, the God of thy father;” and also from the fact that he sware by the same in these words: “The God of Abraham, and the God of Nahor, the God of their father, judge between us; and Jacob sware by the Dread of his father Isaac” (Gen. 31:53).  And it is also evident that at first Jacob did not acknowledge Jehovah, for he said, “If God will be with me, and will keep me in this way in which I walk, and will give me bread to eat, and garment to put on, and I return in peace to my father’s house, then shall Jehovah be my God” (Gen. 28:20, 21).  Thus he acknowledged Jehovah conditionally.

[2] It was their custom to acknowledge the gods of their fathers, but their own in especial.  This custom they derived from their fathers in Syria; for Terah, Abram‘s father, and also Abram himself when there, worshiped other gods than Jehovah (n. 1356, 1992, 3667). Their posterity, who were called “Jacob” and “Israel,” were consequently of such a disposition that at heart they worshiped the  gods of the Gentiles, and Jehovah only with the mouth and in name alone.  The reason why they were such was that they were in externals alone without any internal, and such men can believe no otherwise than that worship consists merely in uttering the name of God and in saying that He is their God, and this so long as He is their benefactor; and that worship does not at all consist in a life of charity and faith.

AC 5999. Verses 2-4. And God said to Israel in the visions of the night, and He said, Jacob, Jacob.  And he said, Behold me. And He said, I am God, the God of thy father; fear not to go down into Egypt, for I will there make of thee a great nation. I will go down with thee into Egypt; and I will cause thee to go up, even in going up; and Joseph shall put his hand upon thine eyes. “And God said to Israel in the visions of the night,” signifies obscure revelation; “and He said, Jacob, Jacob,” signifies to natural truth; “and he said, Behold me,” signifies notice; “and he said, I am God, the God of thy father,” signifies the Divine intellectual from which is the influx; “fear not to go down into Egypt,” signifies that natural truth with all things appertaining to it must be initiated into the memory-knowledges of the church; “for I will there make of thee a great nation,” signifies that truths shall become good; “I will go down with thee into Egypt,” signifies the presence of the Lord in that state; “and I will cause thee to go up, even in going up,” signifies elevation afterward; “and Joseph shall put his hand upon thine eyes,” signifies that the internal celestial shall vivify.

AC 6000. And God said to Israel in the visions of the night. That this signifies obscure revelation, is evident from the signification of “God said in the visions” as being revelation.  For revelations were made either by dreams, or by night visions, or by day visions, or by speech within the man, or by speech without him from angels that were seen, and also by speech without him from angels that were not seen.  By all these are signified in the Word various kinds of revelations, and by a “vision of the night,” obscure revelation; for “night” signifies what is obscure (n. 1712, 2514), and obscurity in the spiritual sense is that truth does not appear.  Moreover in the Word “night” signifies falsity from evil, for they who from evil are in falsity are in the obscurity of night.  Thus all who are in hell are said to be in night.  They indeed are in a kind of light there, for they see one another; but this light is like the light from a hard-coal fire, and is turned into darkness and thick darkness when heavenly light flows in. Hence it is that they who are in hell are said to be in night, and that they are called angels of night and of darkness; and on the other hand they who are in heaven are called angels of day and of light.

[2] That “night” denotes what is obscure, and likewise what is false, may also be seen from the following passages in the Word.  In John:--

Jesus said, Are there not twelve hours in the day? If anyone walk in the day, he stumbleth not. But if anyone walk in the night, he stumbleth, because the light is not in him (John 11:9, 10);

“twelve hours” denote all states of truth; “walking in the day,” denotes to live in truth; and “walking in the night,” to live in falsity.

[3] Again:--

I must work the works of Him that sent Me while it is day; the night cometh when no one can work (John 9:4);

“day” denotes truth from good; and “night,” falsity from evil. It is the first time of the church which is meant by “day,” for then truth is received, because men are in good; and it is the last time of the church which is meant by “night,” for then nothing of truth is received, because men are not in good. For when man is not in good, that is, when he is not in charity toward the neighbor, then even if the veriest truths are told him, he receives them not, for then it is not at all perceived what is true, because the light of truth falls into such things as are of the body and the world, which alone are attended to, and alone are loved and estimated as real; but not into such things as are of heaven, because with such men these are relatively of little or no account.  Thus the light of truth is absorbed and smothered in what is densely dark, as is the light of the sun in what is black.  This is signified by “the night cometh when no one can work.” It is also such a time at this day.

[4] In Matthew:--

While the bridegroom tarried, all the virgins slumbered and slept. But at midnight there was a cry made, Behold, the bridegroom cometh (Matthew 25:5, 6);

“midnight” also denotes the last time of an old church, when there is nothing of faith because nothing of charity, and also the first time of a new church.  In Luke:--

I say unto you, In that night there shall be two upon one bed; the one shall be accepted, and the other shall be left (Luke 17:34);

here in like manner “night” denotes the last time of an old church and the first of a new one.

[5] In Matthew:--

Jesus said to the disciples, All ye shall be scandalized against Me in this night. And to Peter, In this night, before the cock crow, thou shalt deny Me thrice (Matthew 26:31, 34);

that it pleased the Lord to be taken at night, signified that with them at that time Divine truth was in the obscurity of night, and that falsity from evil was in its place.  And that Peter denied the Lord thrice in that night, also represented the last time of the church, when the truth of faith is indeed taught, but is not believed.  Such a time is “night,” because the Lord is then utterly denied in the hearts of men; for the twelve apostles, like the twelve tribes of Israel, represented all things of faith (n. 577, 2089, 2129, 2130, 3272, 3354, 3488, 3858, 3913, 3926, 3939, 4060), and Peter represented the faith of the church (n. 2135a, 2760, 3750, 4738).  Therefore it was that the Lord said unto Peter that “in that night he should deny Him thrice;” and to the disciples, “all ye shall be scandalized against Me in this night.”

[6] In Isaiah:--

One calleth unto me out of Seir, Watchman, what of the night? watchman, what of the night? The watchman said, The morning cometh, and also the night (Isa 21:11, 12);

speaking of the coming of the Lord, which is the “morning,” which coming was when there was no longer any spiritual truth in the earth, and which is “night.”

[7] In Zechariah:--

It shall be one day which is known to Jehovah; not day nor night; for about the time of evening there shall be light. It shall come to pass In that day that living waters shall go out from Jerusalem; and Jehovah shall be king over all the earth; in that day shall Jehovah be one, and His name one (Zech. 14:7-9);

speaking here likewise of the Lord and also of a new church.  “Jehovah who shall be king, and Jehovah being one and His name one,” is the Lord as to the Divine Human, which should be one with the Divine Itself which is called the “Father.” Before the coming of the Lord the Divine Human was Jehovah in the heavens, for by passing through the heavens He presented Himself as a Divine Man before many on earth.  But at that time the Divine Human was not so completely one with the Divine Itself which is called the “Father,” as when the Lord made it in Himself altogether one.  That before this they were as it were distinct, is plain from the nineteenth chapter of Genesis, where it is said, “Jehovah caused it to rain upon Sodom and Gomorrah sulphur and fire from Jehovah out of heaven” (Genesis 19:24); (n. 2447).  The “day when it was not day nor night,” is when the Lord was born; for it was then “evening,” that is, the end of the representatives of the church; the “light about the time of evening” is the Divine truth which would then appear.

[8] In Isaiah:--

Surely in the night Ar has been laid waste, Moab has been cut off; surely in the night Kir of Moab has been laid waste (Isa. 15:1);

“Moab” denotes natural good, and in the opposite sense adulterated good (n. 2468); its vastation is here treated of.  Vastations are said to be effected “in the night,” because truth is then obscured, and falsity enters.  In Jeremiah:--

The great city weeping shall weep in the night, and her tear shall be on her cheek (Lam. 1:2);

describing the desolation of truth; “night” denotes falsity.

[9] In David:--

Thou shalt not be afraid of the dread of night, of the arrow that flieth by day, nor of the death that wasteth at noonday (Ps. 91:5, 6);

the “dread of night” denotes falsities of evil which are from hell; the “arrow that flieth by day,” falsity which is openly taught, whereby good is destroyed; the “death that wasteth at noonday,” evil which is lived in openly, whereby truth is destroyed.  In John:--

The gates of the holy Jerusalem shall not be shut by day; for there is ho night there (Rev. 21:25).

There shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light (Rev. 22:5).

“There shall be no night there” denotes that there shall be no falsity.  In Daniel:--

Daniel said, I saw in my vision when it was night. After this I saw in the visions of the night (Daniel 7:2, 7);

“visions of the night” here also denote obscure revelation, for in this passage the four beasts are treated of, and their horns, and many things which belong to obscure revelation.  It is similar with the horses of various colors which Zechariah saw in the night“ (Zech. 1:8).

AC 6001. And He said, Jacob, Jacob. That this signifies to natural truth, is evident from the representation of Jacob, as being natural truth (n. 3305, 3509, 3525, 3546, 3599, 3775, 4009, 4234, 4520, 4538).  The reason why it is said ”Jacob,“ and not ”Israel,“ is that natural truth with all belonging to it must be initiated into the memory-knowledges of the church, which is signified by Jacob with his sons going down into Egypt (n. 6004).

AC 6002. And he said, Behold me.  That this signifies notice, is evident without explication.

AC 6003. And he said, I am God, the God of thy father. That this signifies the Divine intellectual from which is the influx, is evident from the representation of Isaac, who is here the ”father,“ as being the Divine rational or intellectual of the Lord (n. 5998); for it is said, ”God, the God of thy father.“ That the influx is from this is because all truth is of the intellectual, thus also natural truth, which is represented by Jacob (n. 6001). What the Divine rational or intellectual is which is represented by Isaac, (n. 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210). In the original tongue, ”God“ is named in the first place in the singular, but in the second place in the plural; that is, in the first the name is ”El,“ and in the second it is ”Elohim.“ The reason is that by ”God“ in the first place is signified that there is one God and only one, and by ”God“ in the second place that He has many attributes.  Thus arises the name ”Elohim“ or ”God“ in the plural, as in the Word almost everywhere. As there are many attributes, and the Ancient Church assigned a name to each, therefore its descendants, with whom the knowledge of such things was lost, believed there were many gods, and each family chose one of them for its God - as Abraham, Shaddai (n. 1992, 3667, 5628), and Isaac, the God who was called ”Pachad“ or ”Dread.“ And as the God of each was one of the Divine attributes, therefore the Lord said unto Abram, ”I am God Shaddai“ (Gen. 17:1), and here unto Jacob, ”I am the God of thy father.“

AC 6004. Fear not to go down into Egypt.  That this signifies that natural truth with all things appertaining to it must be initiated into the memory-knowledges of the church, is evident from the representation of Jacob, who is he that was to go down into Egypt, as being natural truth (n. 6001); and from the signification of ” going down,“ as being to be initiated, for in order that this initiation might be represented, Jacob with all that appertained to him went down into Egypt; and from the signification of ”Egypt,“ as being the memory-knowledges of the church (n. 1462, 4749, 4964, 4966).

[2] In regard to truth being initiated into the memory-knowledges of the church, the case is this.  The memory-knowledges of the church were at that time the representatives and significatives of their rituals, for all the rituals of the church were from such things, as also were the memory-knowledges which served as their doctrinals of charity.  From these memory-knowledges they knew who are meant by the poor, the needy, the miserable, the afflicted, the oppressed, widows, orphans, sojourners, the bound in prison, the naked, the sick, the hungry, the thirsty, the lame, the blind, the deaf, the maimed, and by many other classes into which they distinguished the neighbor, and thus taught how charity was to be exercised. Such were the memory-knowledges of that time.  That at this day these are altogether blotted out of remembrance is evident from the fact that where the above are mentioned in the Word, scarcely anyone knows but that such are meant as are so called - as that widows are meant where ”widows“ are mentioned, sojourners where ” sojourners“ are mentioned, the bound in prison where these are mentioned, and so on.  Such memory-knowledges flourished in Egypt; and therefore by ”Egypt“ are signified memory-knowledges.  That natural truth which is ”Jacob“ was to be initiated into such memory-knowledges, is represented by Jacob’s going down into Egypt with all that belonged to him.

[3] Truths are said to be initiated into such memory-knowledges when they are brought into them, so as to be in them.  This is effected for the reason that when a memory-knowledge comes into the thought, the truths which have been brought into it may come at the same time into remembrance; as for example, when a sojourner is presented to the thought, seeing that by him are signified those who are to be instructed, that there should instantly come into thought all the exercises of charity toward such, thus truths.  In like manner in all other cases. When memory-knowledges are thus filled, then when anyone is thinking from them, the thought extends and diffuses itself far and wide, and indeed to many societies in the heavens at the same time.  For such a memory-knowledge, consisting as it does of so many truths within itself, unknown to the man, unfolds itself in this way; but it is necessary that truths be in them.

[4] It is also of Divine order for interior things to bestow themselves in exterior ones, or what is the same, prior things in posterior ones, thus at last all prior things in the ultimates, and for them to be together there. This is the case in universal nature.  Unless this is done he man cannot be fully regenerated, for by such a bringing of truths into memory-knowledges, things interior and exterior agree together and make a one which otherwise would be in disagreement; and if they are in disagreement, the man is not in good, because he is not in what is sincere.  Moreover memory-knowledges are in a light nearly the same as that in which is the sensual of man‘s sight, and this light is such that unless it is enlightened within by the light which is from truths, it leads into falsities, especially into those derived from the fallacies of the senses; and also into evils from falsities.  That this is the case will be seen from the experience about influx that is related at the close of the chapters.

AC 6005. For I will there make of thee a great nation.  That this signifies that truths shall become good, is evident from the representation of Jacob, of whom these words are spoken, as being natural truth (n. 6001); and from the signification of ”nation,“ as being good (n. 1259, 1260, 1416, 1849). ”Nations“ and ”peoples“ are often mentioned in the Word, but everywhere with this difference: that by ”nations“ are signified goods or evils, and by ”peoples,“ truths or falsities.

AC 6006. I will go down with thee into Egypt. That this signifies the presence of the Lord in that state, is evident from the signification of ”going down with thee,“ as being the presence of the Lord, for by the God who spake with Jacob in the visions of the night is meant the Lord.

AC 6007. And I will cause thee to go up, even in going up. That this signifies elevation afterward, is evident from the signification of ”going up,“ as being elevation (n. 3084, 4539, 5406, 5817). The elevation which is here signified is from memory-knowledges to things more interior.  For after memory-knowledges have been filled with truths (n. 6004), the man is elevated from memory-knowledges toward things more interior, and then the memory-knowledges serve him as the ultimate plane of his mental activities (intuitionum).  To be elevated toward things more interior is to think more interiorly, and at last as a spirit and as an angel; for the more interiorly thought proceeds, the more perfect it is, because it is nearer the influx of truth and good from the Lord. Thought is more interior and more exterior, (n. 5127, 5141).

AC 6008. And Joseph shall put his hand upon thine eyes. That this signifies that the internal celestial shall vivify, is evident from the representation of Joseph, as being the internal celestial (n. 5869, 5877); and from the signification of ”putting the hand upon the eyes,“ as being to vivify.  For by ”putting the hand upon the eyes“ is meant that the external sensual, or that of the body, shall be closed, and the internal sensual shall be opened; thus that elevation shall be effected, and thus vivification. It was customary to lay the hand upon the eyes of a dying person, because by ”death“ was signified resuscitation into life (n. 3498, 3505, 4618, 4621).  For when a man dies, he does not die, but only lays aside the body which had served him for use in the world, and he passes into the other life in a body which serves him for use there.

AC 6009. Verses 5-7. And Jacob rose up from Beersheba; and the sons of Israel carried Jacob their father, and their babes, and their women, in the carts which Pharaoh had sent to carry him.  And they took their cattle, and their acquisition which they had acquired in the land of Canaan, and came into Egypt, Jacob, and all his seed with him: his sons, and his sons’ son‘s with him, his daughters, and his sons’ daughters, and all his seed, brought he with him into Egypt.  ”And Jacob rose up,“ signifies the enlightening of natural truth; ”from Beersheba,“ signifies from the doctrine of charity and faith; ”and the sons of Israel carried Jacob their father,“ signifies that truths which are spiritual caused natural truth to advance; ”and their babes,“ signifies together with those things which are of innocence; ”and their women,“ signifies and those things which are of charity; ”in the carts which Pharaoh had sent to carry him,“ signifies doctrinals from the memory-knowledges of the church; ”and they took their cattle,“ signifies the goods of truth; ”and their acquisition which they had acquired in the land of Canaan,“ signifies truths procured from prior truths which are of the church; ”and came into Egypt,“ signifies initiation into the memory-knowledges of the church; ”Jacob, and all his seed with him,“ signifies of natural truth and of all things of faith appertaining thereto; ”his sons, and his sons‘ sons with him,“ signifies truths in order; ”his daughters, and his sons’ daughters,“ signifies goods in order; ”and all his seed,“ signified everything of faith and of charity; ”brought he with him into Egypt,“ signifies that they were brought into the memory-knowledges which are of the church.

AC 6010. And Jacob rose up.  That this signifies the enlightening of natural truth, is evident from the signification of ”rising up,“ as being elevation into a state of light, thus an enlightening (n. 4881); and from the representation of Jacob, as being natural truth (n. 6001).

AC 6011. From Beersheba.  That this signifies from the doctrine of faith and of charity, is evident from the signification of ”Beersheba,“ as being the doctrine of faith and charity (n. 2858, 2859, 3466).)

AC 6012. And the sons of Israel carried Jacob their father. That this signifies that truths which are spiritual caused natural truth to advance, is evident from the representation of the sons of Israel, as being spiritual truths (n. 5414, 5879); and from the representation of Jacob, as being natural truth (n. 3305, 3509, 3525, 3546, 3599, 3775, 4009, 4234, 4520, 4538). The reason why ”they carried“ denotes that they caused to advance, is that it is predicated of spiritual truths relatively to natural truth, and natural truth cannot be advanced from any other source than spiritual truth, for its life and force of acting are thence derived.  It is for this reason that the sons of Jacob are here called the ”sons of Israel,“ and that Jacob is called ”Jacob.“

AC 6013. And their babes.  That this signifies together with those things which are of innocence, is evident from the signification of ”babes,“ as being innocence (n. 3183, 5608). It is said ”with those things which are of innocence,“ also ”which are of charity,“ for the reason that without innocence and charity, natural truth cannot be caused to advance by spiritual truths; for in order that truth may be genuine, it must derive its essence and life from charity, and charity from innocence.  For the interior things which vivify truth succeed one another in the following order: inmost is innocence; next lower is charity; and lowest is work of charity from truth or according to truth.  The reason why they succeed one another in this order is that they so succeed one another in the heavens. For the inmost or third heaven is the heaven of innocence; the middle or second heaven is the heaven of charity, within which is innocence from the inmost heaven; and the ultimate or first heaven is the heaven of truth, within which is charity from the second heaven, and within this is innocence from the third. All these must be in the same order with man, for in respect to his interiors man is formed after the image of the three heavens; and therefore a regenerated man is a heaven in particular or in the least form But in respect to his exteriors, especially the body, he is formed after the image of the world, and therefore he was called by the ancients a microcosm.  For the ear is formed after the whole nature of air and sound; the eye after the whole nature of ether and light; the tongue after the whole sense of the solvent and fluent parts in liquids; the nostrils after the sense of things fluent in the atmosphere; the touch after the sense of cold and heat, also of things of the earth that have weight; and so on.  As man‘s external senses are formed after the whole image of the natural world, so his internal senses, which belong to his understanding and will, are formed after the whole image of heaven, to the end that every man may be in particular a recipient of Divine good from the Lord, as heaven is in general.

AC 6014. And their women.  That this signifies and those things which are of charity, is evident from the signification of ”women,“ as being goods, when their ”men“ are truths (n. 4823), consequently the things which are of charity; for all spiritual goods are of charity toward the neighbor, and all celestial goods are of love to the Lord.

AC 6015. In the carts which Pharaoh had sent to carry him. That this signifies doctrinals from the memory-knowledges of the church, is evident from the signification of ”carts,“ as being doctrinal things (n. 5945); and from the representation of Pharaoh, as being the memory-knowledge of the church in general; for by ”Egypt“ is signified the memory-knowledge of the church (n. 1462, 4749, 4964, 4966), and therefore by its ”king“ is signified this memory-knowledge in general, as also elsewhere in the Word; but in most passages, as by ”Egypt,“ so also by ”Pharaoh,“ is signified perverted memory-knowledge. That ”Pharaoh“ is memory-knowledge in general, is evident in Isaiah:--

Fools are the princes of Zoan, the wise ones of the counselors of Pharaoh; counsel has become brutish; how say ye unto Pharaoh, I am the son of the wise, the son of the kings of antiquity? (Isa. 19:11);

here ”Pharaoh“ is the memory-knowledge of the church in general, and therefore he is called the ”son of the wise,“ and the ”son of the kings of antiquity;“ the ”wise,“ and the ”kings of antiquity,“ denote the truths of the Ancient Church.  But such knowledge made foolishness is here meant, for’ it is said, ”fools are the princes of Zoan; the counsel is become brutish.“

[2] Again:--

They depart to go down into Egypt, but they have not asked at My mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt. Therefore shall the strength of Pharaoh become to you for a shame, and the trust in the shadow of Egypt for a reproach (Isa. 30:2, 3);

”to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt“ denotes to trust to memory‘ knowledges in the things of faith, and not to have faith in any spiritual truth, unless memory-knowledge and what is sensuous dictate it, which nevertheless is of perverted order; for the truths of faith ought to be in the first place, and confirming memory-knowledges in the second place, because if these are in the first place nothing whatever of truth is believed.

[3] In Jeremiah:--

Hath said Jehovah Zebaoth the God of Israel, Behold I visit upon Amon in No, and upon Pharaoh, and upon Egypt, and upon its gods, and upon its kings; especially upon Pharaoh, and them that trust in him (Jer. 46:25);

here also ”Pharaoh“ denotes memory-knowledge in general; ”they that trust in him“ are those who trust in memory-knowledges, but not in the Word, that is, in the Lord in the Word.  Thus everything is perverted in the doctrinals of faith, and hence comes falsity, and also denial that the Divine and heavenly is anything.  Such especially are in the habit of saying, ”Make me see these things with the eye, or show me scientifically that it is so, and then I will believe.“ And yet if they were to see, and if it were shown, they would not believe, because what is negative reigns universally.

[4] In the same:--

Against Pharaoh: Behold waters rise up from the north, which shall become an overflowing stream, and shall overflow the land and the fulness thereof, the city and them that dwell therein; so that the men shall cry, and all the inhabitant of the land shall howl, at the voice of the stamping of the hoofs of his strong horses, and at the tumult of his chariot, the rumbling of his wheels (Jer. 47:1, 2, 3);

from each of the things here said about Pharaoh, it is clear that ”Pharaoh“ is memory-knowledge in general, here in perverted order, which destroys the truths of faith.  An ”overflowing stream“ is memory-knowledge destroying the understanding of truth, and thus vastating; ”they shall overflow the land and the fulness thereof“ denotes that this is done to the whole church; ”the city and them that dwell therein“ denotes to the truth of the church and the good thence derived; ”the stamping of the hoofs of the horses“ denotes the lowest memory-knowledges, which are direct from things of sense; ”the tumult of the chariot“ denotes the derivative false doctrine; ”the rumbling of the wheels“ denotes things of sense and their fallacies, which cause to advance.

[5] In Ezekiel:--

Hath said the Lord Jehovah; Behold I am against thee, Pharaoh king of Egypt, the great whale that lieth in the midst of his rivers, that saith, The river is mine, and I have made myself. Therefore I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick to thy scales (Ezek. 29:3, 4);

here also ”Pharaoh“ denotes memory-knowledge in general, as in like manner is evident from all that is said of him.

[6] Again:--

Take up a lamentation upon Pharaoh king of Egypt. Thou art as whales in the seas; and thou hast come forth with thy streams, and troubled the waters with thy feet, and fouled their streams.  When I shall extinguish thee I will cover the heavens, and make the stars thereof black; I will cover the sun with a cloud, and the moon shall not make her light to shine; all the luminaries of light will I make black over thee, and will set darkness upon thy land (Ezek. 32:2, 3, 7, 8);

that these things, like many in the prophets, cannot be comprehended by anyone without the internal sense, is evident, as that Pharaoh is as whales in the seas, that he came forth from his streams, and troubled the waters with his feet; that over him the heavens should be covered, the stars should be made black, and all the luminaries of light; that the sun should be covered with a cloud, the moon not give her light, and darkness be set upon his land.  But the internal sense teaches what these things signify, namely, that memory-knowledges pervert the truths of the church if a man enters by their means into the secrets of faith and believes nothing unless he sees it from them, nay, unless he sees it from things of sense.  That this is the internal sense is evident from the explication of each expression.

[7] Pharaoh is called ”king of Eat“ from memory-truth; for memory-knowledge is truth in the natural. A ”king“ denotes truth, (n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044), and the king of a people has the like signification as the people (n. 4789). Thus ”Pharaoh“ has the like signification as ”Egypt,“ but in general. That ”Egypt“ is memory-knowledge has been frequently shown.  Pharaoh is compared to ”whales in the seas,“ because a ”whale“ or ”sea-monster“ signifies the generals of memory-knowledges (n. 42), and ”seas“ signify collections of memory-knowledges (n. 28).  It is also said that he ”came forth with his streams,“ because by ”streams“ are signified the things of intelligence (n. 108, 109, 2702, 3051), here of insanity, because derived from things of sense and memory-knowledges (n. 5196).  It is then said that he ”troubled the waters with his feet, and fouled their streams,“ because by ”waters“ are signified spiritual truths (n. 680, 739, 2702, 3058, 3424, 4976, 5668), and by ”feet,“ the things of the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952) thus ”to trouble the waters with his feet“ denotes to defile and pervert the truths of faith through the memory-knowledges of the natural; and ”to foul their streams“ is to do thus to intelligence.

[8] It is finally said that ”when he shall be extinguished the heavens shall be covered,“ because by the ”heavens“ are signified the interiors of man, since these are indeed his heavens.  These are closed when memory-knowledges have dominion over the truths of faith, or the natural over the spiritual.  That then the knowledges of truth and of good perish, is signified by the words, ”I will make the stars of the heavens black, and all the luminaries of light“. The ”stars“ are these knowledges (n. 2495, 2849, 4697); and ”luminaries“ are goods and truths, (n. 30-38). That then neither can the good of love any more flow in, is signified by ”I will cover the sun with a cloud;“ and that neither can the good of faith flow in, is signified by ”the moon shall not make her light to shine“. The ”sun“ is the good of love, and the ”moon“ the good of faith, (n. 1529, 1530, 2120, 2495, 3636, 3643, 4060, 4696). And that thus only falsities will have possession of the natural mind, is signified by ”I will set darkness upon thy land“. ”Darkness“ is falsities, (n. 1839, 1860, 4418, 4531); and the ”land of Pharaoh“ or the ”land of Egypt“ is the natural mind, (n. 5276, 5278, 5280, 5288, 5301). From all this it is now evident what is the sense contained in these prophetic words.  As by ”Pharaoh“ is signified memory-knowledge in general, by him is also signified the natural in general (n. 5799).

AC 6016. And they took their cattle.  That this signifies the goods of truth, is evident from the signification of ”cattle,“ as being the good of truth; for by ”cattle“ are meant both flocks and herds, and also horses, camels, mules, and asses. And as ”flocks“ in the internal sense are interior goods, and ”herds“ exterior goods, but ”horses,“ ”camels,“ ”mules,“ and ”asses“ such things as are of the intellectual, all of which bear relation to truths, therefore by ” cattle“ is signified the good of truth.

AC 6017. And their acquisition which they had acquired in the land of Canaan. That this signifies truths procured from prior truths which are of the church, is evident from the signification of ”acquisition,“ as being truth procured (n. 4105), and also good procured (n. 4391, 448); and from the signification of the ”land of Canaan,“ as being the church (n. 3686, 3705, 4447, 4517, 5136). That they were procured from prior truths of the church, follows, because when truths multiply themselves from good, they are multiplied from prior truths.

AC 6018. And came into Egypt.  That this signifies initiation into the memory-knowledges of the church, is evident from the signification of ”coming“ or ”going down, into Egypt,“ as being the initiation of truth into the memory-knowledges of the church (n. 6004).

AC 6019. Jacob, and all his seed with him.  That this signifies of natural truth and of all things of faith appertaining thereto (that is, their initiation into the memory-knowledges of the church), is evident from the representation of Jacob, as being natural truth (n. 3305, 3509, 3525, 3546, 3599, 3775, 4009, 4234, 4520, 4538); and from the signification of ”seed,“ as being the faith of charity (n. 255, 1025, 1447, 1610, 1940, 2848, 3310).  Thus ”all his seed with him“ denotes all things of faith appertaining to natural truth.

AC 6020. His sons, and his sons’ sons, with him. That this signifies truths in their order, is evident from the signification of ”sons,“ as being truths (n. 489, 491, 533, 1147, 2623, 3373), thus also ”sons‘ sons,“ but truths which are from the former in their order.

AC 6021. His daughters, and his sons’ daughters. That this signifies goods in order, is evident from the signification of ”daughters,“ as being goods (n. 489-491, 2362, 3963), thus also ”sons‘ daughters,“ but the goods which are from the former, thus in their order as in the case of the sons.

AC 6022. And all his seed.  That this signifies everything of faith and of charity, is evident from the signification of ”seed,“ as being the faith of charity (n. 6019), thus both faith and charity; for where the one is, there is the other.

AC 6023. Brought he with him into Egypt. That this signifies that they were brought into the memory-knowledges of the church, is evident from the signification of ”coming“ or ”going down, into Egypt,“ as being to initiate and bring truths into the memory-knowledges of the church (n. 6004, 6018). The same is also signified by ”bringing with him into Egypt“ (n. 5373, 6004). Truths are initiated and brought in when memory-knowledges are ruled by truths; and they are ruled by truths when truth is acknowledged because the Lord has so said in the Word, and the memory-knowledges which affirm it are accepted, but those which oppose it are removed. Thus truth becomes lord over those memory-knowledges which are affirmative of it, while those not affirmative are rejected. When this is the case, then the man in thinking from memory-knowledges is not led into falsities, as is the case where truths are not within.  For memory-knowledges are not true from themselves, but from the truths within them, and such as are the truths in them, such a general truth is the memory-knowledge.  For a memory-knowledge is merely a vessel (n. 1469, 1496), which is capable of receiving both truths and falsities, and this with endless variety.

[2] As for example the memory©knowledge of the church that every man is the neighbor.  Into this memory©knowledge may be initiated and brought truths in endless abundance; as that every man is indeed the neighbor, but each one with a difference; that he is most the neighbor who is in good, and this also with a difference according to the quality of the good; that the origin of the neighbor is from the Lord Himself, so that the nearer any are to Him, that is, the more they are in good, the more they are the neighbor; and the more remote they are from Him, the less; and also that a society is more the neighbor than an individual man, and a kingdom in general more than a society, but our own country more than other kingdoms; that the church is still more the neighbor than our country, and the Lord’s kingdom still more; and also that the neighbor is loved when anyone discharges his office aright for the good of others, or of his country, or of the church; and so on.  This shows how many truths can be brought into this one memory-knowledge of the church, for they are so many that it is difficult to distribute them into genera, and to assign to each genus some specific truths, in order that it may be distinguished and recognized. This was a study in the ancient churches.

[3] That the same memory-knowledge can be filled with falsities in endless abundance, may also be seen by inverting the above truths, and saying that everyone is neighbor to himself, and that in every instance the origin of the neighbor is from self; and that therefore a man‘s nearest neighbor is he who most favors him, and makes one with him, and thereby presents himself in him as an image of himself; nay, that neither is his country the neighbor, except in so far as concerns his own advantage; and so on without end. Yet the memory-knowledge remains the same: that every man is the neighbor.  But by one this is filled with truths, by another with falsities. The case is similar with all other memory-knowledges.

AC 6024. Verses 8-27. And these are the names of the sons of Israel, who came into Egypt, of Jacob and of his sons: Reuben, Jacob’s firstborn.  And the sons of Reuben; Hanoch, and Pallu, and Hezron, and Carmi. And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman.  And the sons of Levi; Gershon, and Kohath, and Merari.  And the sons of Judah; Er, and Onan, and Shelah, and Perez, and Zerah; but Er and Onan died in the land of Canaan. And the sons of Perez were Hezron and Hamul.  And the sons of Issachar; Tola, and Puvah, and Iob, and Shimron.  And the sons of Zebulun; Sered, and Elon, and Jahleel.  These are the sons of Leah, whom she bare unto Jacob in Paddan-aram, and his daughter Dinah: all the souls of his sons and of his daughters were thirty and three.  And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli.  And the sons of Asher; Imnah, and Ishvah, and Ishvi, and Beriah, and Serah their sister; and the sons of Beriah; Heber, and Malchiel.  These are the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bare to Jacob: sixteen souls.  The sons of Rachel Jacob‘s wife;Joseph and Benjamin. And to Joseph were born in the land of Egypt, whom Asenath the daughter of Potiphera priest of On bare unto him, Manasseh and Ephraim.  And the sons of Benjamin; Bela, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard.  These are the sons of Rachel, who were born to Jacob: all the souls were fourteen. And the sons of Dan; Hushim.  And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem. These are the sons of Bilhah, whom Laban gave unto Rachel his daughter, and these she bare to Jacob.’ all the souls were seven.  All the soul that came with Jacob into Egypt, that came out of his thigh, besides Jacob‘s sons’ women, all the souls were sixty and six. And the sons of Joseph, who were born to him in Egypt, were two souls. All the souls of the house of Jacob, that came into Egypt, were seventy.

[2] ”And these are the names of the sons of Israel, who came into Egypt,“ signifies the quality of truths from the spiritual in order, which were brought into the memory-knowledges of the church; ”of Jacob and his sons,“ signifies the truth of the natural in general, and the truths of the natural in particular; ”Reuben, Jacob‘s firstborn,“ signifies faith in the understanding, which is apparently in the first place. ”And the sons of Reuben; Hanoch, and Pallu, and Hezron, and Carmi,“ signifies the doctrinals of faith in general.  ”And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar,“ signifies faith in the will and its doctrinals in general; ”and Shaul the son of a Canaanitish woman,“ signifies a doctrinal not from a genuine origin.  ”And the sons of Levi;Gershon, and Kohath, and Merari,“ signifies spiritual love and its doctrinals in general.

[3] ”And the sons of Judah; Er, and Onan, and Shelah, and Perez, and Zerah,“ signifies celestial love and its doctrinals; ”but Er and Onan died in the land of Canaan,“signifies that falsity and evil were extirpated.  ”And the sons of Perez were Hezron and Hamul,“ signifies the truths of that good, which are goods of charity. ”And the sons of Issachar; Tola, and Puvah, and Iob, and Shimron,“ signifies celestial conjugial love and its doctrinals. ”And the sons of Zebulun; Sered, and Elon, and Jahleel,“ signifies the heavenly marriage and its doctrinals.  ”These are the sons of Leah, whom she bare unto Jacob in Paddan-aram,“ signifies that these doctrinals were from spiritual affection in the natural through the knowledges of good and truth; ”and his daughter Dinah,“ signifies the church;”all the souls of his sons and of his daughters were thirty and three,“ signifies the state of spiritual life and its quality.

[4] ”And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli,“ signifies the good of faith and the derivative works and their doctrinals. ”And the sons of Asher;Imnah, and Ishvah, and Ishvi, and Beriah, and Serah their sister:and the sons of Beriah; Heber, and Malchiel,“ signifies the happiness of eternal life and the delight of the affections and their doctrinals. ”These are the sons of Zilpah,“ signifies that these are of the external church; ”whom Laban gave to Leah his daughter,“ signifies from the affection of external good; ”and these she bare to Jacob,“ signifies that they were from the natural; ”sixteen souls,“ signifies their state and quality.

[5] ”The sons of Rachel Jacob’s wife,“ signifies which were from celestial affection; ”Joseph and Benjamin,“ signifies the internal of the church, ”Joseph“ its good and ”Benjamin“ the truth thence derived.  ”And to Joseph were born in the land of Egypt,“ signifies internal celestial and spiritual things in the natural; ”whom Asenath the daughter of Potiphera priest of On bare unto him,“ signifies from the marriage of good with truth and of truth with good; ”Manasseh and Ephraim,“ signifies the new will and its intellectual, which are of the church.  ”And the sons of Benjamin; Bela, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard,“ signifies the spiritual internal and its doctrinals.  ”These are the sons of Rachel, who were born to Jacob,“ signifies that they were from celestial affection; ”all the souls were fourteen,“ signifies their state and quality.

[6] ”And the sons of Pan; Hushim,“ signifies the holy of faith and good of life, and the doctrinal of these.  ”And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem,“ signifies temptations in which is victory and the doctrinals about them.  ”These are the sons of Bilhah,“signifies that these are of the internal church; ”whom Laban gave unto Rachel his daughter,“ signifies from the affection of internal good; ”all the souls were seven,“ signifies their state and quality.

[7] ”All the soul that came with Jacob into Egypt,“signifies all the truths and goods initiated into the memory-knowledges of the church; ”that came out of his thigh,“signifies that were from the marriage; ”besides Jacob‘s sons’ women,“ signifies except the affections of those things which were not from this marriage; ”all the souls were sixty and six,“ signifies their state and quality; ”and the sons of Joseph, who were born to him in Egypt,“ signifies things celestial and spiritual in the natural; ”were two souls,“ signifies the will and the intellectual thence derived, which are of the church;”all the souls of the house of Jacob, that came into Egypt, were seventy,“ signifies what is full in order.

AC 6025. The further explication of these words will be omitted, because they are mere names.  What they signify may be seen from the general explication given just above (n. 6024). And what the sons of Jacob themselves signify may be seen in the explication where their birth is treated of. This is worthy of note: that no son was born to the sons of Jacob in Egypt, whither they came, although they were still young; but their sons were all born in the land of Canaan, while they themselves were born in Paddan-aram, except Benjamin.  This was of the Lord‘s special Divine providence, in order that the things of the church might be represented by them from their very birth.  The sons of Jacob being born in Paddan-aram represented that the man of the church must be born anew or regenerated by means of the knowledges of good and truth; for ”Paddan-aram“ signifies the knowledges of good and truth (n. 3664, 3680, 4107), and their birth represented the new birth through faith and charity (n. 4668, 5160, 5598),thus at first through the knowledges of these.  But that their sons were all born in the land of Canaan represented that from thence are such things as are of the church, for the ”land of Canaan“ denotes the church (n. 3686, 3705, 4447, 4454, 4516, 5136, 5757).  But that to Joseph were born sons in Egypt, was in order that there might be represented the dominion of the internal man in the external, especially the dominion of the celestial spiritual in the natural, ”Manasseh“ being the will, and ”Ephraim“ the intellectual, of the church, in the natural.

AC 6026. Verses 28-30. And he sent Judah before him unto Joseph, to show before him unto Goshen; and they came into the land of Goshen. And Joseph harnessed his chariot, and went up to meet Israel his father, to Goshen; and he was seen of him, and fell upon his necks, and wept upon his necks a long while. And Israel said unto Joseph, Let me die this time, after that I have seen thy faces, that thou art yet alive. ”And he sent Judah before him unto Joseph,“ signifies the communication of the good of the church with the internal celestial; ”to show before him unto Goshen,“ signifies with respect to the midst in the natural; ”and they came into the land of Goshen,“ signifies the residence of life there; ”and Joseph harnessed his chariot,“ signifies doctrine from the internal; ”and went up to meet Israel his father,“ signifies influx; ”to Goshen,“ signifies into the midst in the natural; ”and he was seen of him,“ signifies perception;”and fell upon his necks,“ signifies conjunction; ”and wept upon his necks a long while,“ signifies mercy; ”and Israel said unto Joseph,“ signifies the perception of spiritual good; ”Let me die this time,“ signifies new life; ”after that I have seen thy faces,“ signifies after the noticing of mercy; ”that thou art yet alive,“ signifies the noticing of the consequent life in himself.

AC 6027. And he sent Judah before him unto Joseph. That this signifies the communication of the good of the church with the internal celestial, is evident from the representation of Judah, as being the good of the church (n. 5583, 5603, 5782, 5794, 5833); and from the representation of Joseph, as being the internal celestial (n. 5869, 5877); that ”to send before him“ denotes to communicate, is plain. The reason why Judah was sent, and not another, was that there might be signified the communication of good with good, which is immediate; namely, the communication of external good, which Judah represents, with internal good, which Joseph represents. For the good which is of love to the Lord and of charity toward the neighbor flows in from the Lord through the internal into the external; and so much is received in the external as there is of good there. But if in the man’s external there is only the truth of faith, and not good, then the influx of good from the Lord through the internal is not received in the external; for immediate communication with truth is not possible, but only mediate communication through good. This is the reason why no other than Judah was sent by Jacob unto Joseph.

AC 6028. To show before him unto Goshen.  That this signifies with respect to the midst in the natural, namely, that there was communication, is evident from the signification of ”Goshen,“ as being the midst (that is, the inmost) in the natural (n. 5910).  By the midst or the inmost in the natural is signified the lest therein, for what is best is in the midst, that is, in the center or inmost, and round about it on all sides are goods, arranged in the heavenly form, nearer and more remote according to the gradations of goodness from the best in the midst.  Such is the arrangement in order of goods in the regenerate. But with the wicked the most evil things are in the midst, and goods are relegated to the extremes, where they are continually being pushed outside.  This is the form with the wicked individually, and in the hells in general.  Thus it is the infernal form. From what has been said about the best in the midst and about goods being arranged in order toward the sides, it is evident what is meant by the communication of the good of the church with the internal celestial, with respect to the midst in the natural.

AC 6029. And Joseph harnessed his chariot.  That this signifies doctrine from the internal, is evident from the representation of Joseph, as being the internal; and from the signification of ”chariot,“ as being doctrine (n. 5321).

AC 6030. And went up to meet Israel his father. That this signifies influx, namely, from the internal celestial into spiritual good from the natural, is evident from the representation of Joseph, who ”goes up to meet,“ as being the internal celestial (n. 5869, 5877); and from the representation of Israel, as being spiritual good (n. 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833).  Thus it follows that ”to go up to meet him“ denotes influx, for ”to go up to meet,“ here, is to betake himself and come unto him.

AC 6031. To Goshen.  That this signifies into the midst in the natural, is evident from what has been said just above about Goshen (n. 6028).

AC 6032. And he was seen of him. That this signifies perception, is evident from the signification of ”to see,“ as being to understand and to perceive (n. 2150, 3764, 4567, 4723, 5400), and also to have faith (n. 2325, 2807, 3863, 3869, 4403, 4421, 5400). In regard to ”seeing“ as denoting understand and thence to perceive and also to have faith, be it known that there are two things with man which make his life, namely, SPIRITUAL LIGHT and SPIRITUAL HEAT. Spiritual light makes the life of his understanding, and spiritual heat the life of his will. Spiritual light is from its first origin Divine truth from the Divine good of the Lord, and hence is the truth of faith from the good of charity.  And spiritual heat is from its first origin the Divine good of the Divine love of the Lord, and hence is the good of celestial love, which is love to the Lord, and the good of spiritual love, which is love toward the neighbor.  These two, as before said, constitute the whole life of man.

[2] As regards spiritual light, it is with this in the understanding of man as it is with natural light in his external sight; namely, in order that the eye may see, it is necessary that there be light to illumine, and then the eye sees in the light all things which are round about outside of it. So the intellectual mind, which is man internal eye - in order that this eye may see, it is necessary for the light of heaven, which is from the Lord, to illumine it; and when this eye is illumined by this light, it then sees the things which are round about outside of itself; but the objects which it sees are spiritual, namely, memory-knowledges and truths. But when this light does not illumine, the intellectual mind or internal eye of man, like the external or bodily eye, is in darkness and sees nothing, that is, from memory-knowledges nothing of truth, and from truths nothing of good.  The light which illumines the intellectual mind is in very truth light, and such light that it a thousand times surpasses the midday light of the world, which I bear witness to because I have seen it. By this light all the angels in the heavens see the things which are round about outside of themselves, and also by the same light they see and perceive the truths which are of faith, and their quality.  Hence then it is that by ”seeing“ is signified in the spiritual sense not only the understanding, but also whatever is of the understanding, as thought, reflection, observation, prudence, and many such things; likewise not only faith, but also whatever is of faith, as truth, doctrine from the Word, and the like.

[3] But as regards spiritual heat, it is with this in the will of man as it is with natural heat in the body, in that it vivifies.  But in its first origin, which origin is from the Lord, spiritual heat is nothing else than the Divine love toward the universal human race, and from this the reciprocal love of man to Him and also toward the neighbor. And this spiritual heat is in very truth heat, which gladdens the bodies of the angels with heat, and at the same time their interiors with love. Hence it is that by ”heat,“ ”flame,“ and ”fire“ in the Word are signified in the genuine sense those things which are of love, as the affections of good and of truth, and also good itself.

AC 6033. And fell upon his necks.  That this signifies conjunction, is evident from the signification of ”falling upon the necks,“ as being conjunction close and intimate (n. 5926). That ”to fall upon the necks“ signifies conjunction is because the neck joins together the head and the body, and by the ”head“ are signified the interiors, and by the ”body“ the exteriors. Hence the ”neck“ denotes the conjunction of the interiors with the exteriors (n. 3542, 5320, 5328), and thus the communication of the interiors with the exteriors, and also of celestial things with spiritual things, which communication is by virtue of conjunction also signified by these same words, for”Joseph“ is the internal, and ”Israel“ is relatively the external.

AC 6034. And wept upon his necks a long while. That this signifies mercy, is evident from the signification of ”weeping,“ as being mercy (n. 5480, 5873, 5927).  It is said ”upon his necks a long while,“ because the beginning and also the continuance of conjunction is mercy, namely, the mercy of the Lord who in the supreme sense is ”Joseph.“

AC 6035. And Israel said unto Joseph.  That this signifies the perception of spiritual good, namely, from the internal celestial, is evident from the signification of ”saying,“ in the historicals of the Word, as being perception; from the representation of Israel, upon whose necks Joseph wept, as being spiritual good; and from the representation of Joseph, as being the internal celestial; all of which have been frequently spoken of above.

AC 6036. Let me die this time. That this signifies new life, is evident from the signification of ”dying,“ as being resurrection into life, thus new life (n. 3326, 3498, 3505, 4618, 4621, 6008).  The reason why ”dying“ signifies newness of life, has also been shown in the sections just quoted; namely, that when a man dies, there immediately begins a newness of his life; for he is raised up into life, the material body being cast off which had served him for use in the world.  New life is here signified by ”dying,“ because it comes from influx by the internal, which is signified by Joseph‘s going up to meet Israel his father, (n. 6030), and from conjunction, which is signified by Joseph’s falling on the necks of Israel (n. 6033).

AC 6037. After that I have seen thy faces.  That this signifies after the noticing of mercy, is evident from the signification of ”to see,“ as being a noticing (n. 6032); and from the signification of the ”faces,“ when predicated of the Lord, as being mercy (n. 222, 223, 5585, 5816).

AC 6038. That thou art yet alive.  That this signifies the perception of the consequent life in himself, is evident from the signification of ”being alive,“ as in the internal sense being spiritual life (n. 5890).  That the perception of this life in himself is signified, follows from what goes before; that he had new life from influx and conjunction, (n. 6036), and from the affection of joy at seeing him.  This affection gives the perception of life in himself.

AC 6039. Verses 31-34. And Joseph said unto his brethren, and unto his father‘s house, I will go up, and will tell Pharaoh, and will say unto him, My brethren, and my father’s house, who ”were in the land of Canaan, are come unto me; and the men are shepherds of the flock, for they are men of cattle; and they have brought their flocks, and their herds, and all that they have.  And it may be that Pharaoh will call you, and will say, What are your works? And ye shall say, Thy servants have been men of cattle from their youth even until now, both we, and our fathers; in order that ye may dwell in the land of Goshen; for every shepherd of the flock is an abomination of the Egyptians. “And Joseph said unto his brethren,” signifies the perception of truths in the natural; “and unto his father‘s house,”signifies of goods there; “I will go up and will tell Pharaoh,”signifies communication with the natural where are the memory-knowledges of the church; “and will say unto him, My brethren, and my father’s house, who were in the land of Canaan, are come unto me,” signifies in respect to the truths and the goods of the church, that they are to be initiated; “and the men are shepherds of the flock,” signifies that they lead to good; “for they are men of cattle,” signifies that they have good from truths; “and they have brought their flocks, and their herds, and all that they have,” signifies that good interior and exterior, and whatever is thence, is present; “and it may be that Pharaoh will call you,” signifies if the natural in which are the memoryªknowledges of the church wills to be conjoined; “and will say, What are your works?” signifies and to know your goods; “and ye shall say, Thy servants have been men of cattle from their youth even until now,” signifies that from the beginning and as yet they have truths from which is good; “both we, and our fathers,”signifies that it was so from the first goods; “in order that ye may dwell in the land of Goshen,” signifies so shall your residence be in the midst of the natural where are the memory-knowledges of the church; “ for every shepherd of the flock is an abomination of the Egyptians,” signifies separation thus from perverted memory-knowledges which are opposed to the memory-knowledges of the church.

AC 6040. And Joseph said unto his brethren.  That this signifies the perception of truths in the natural, is evident from the signification of “saying,” as being perception; from the representation of the sons of Israel, as being spiritual truths in the natural (n. 5414, 5879); and from the representation of Joseph, as being the internal celestial (n. 5869, 5877).  Hence it is evident that by “Joseph said unto his brethren” is signified the perception of truths in the natural from the internal celestial. That by “Joseph said,” is not signified his perception, is because Joseph is the internal, and all perception flows in through the internal into the external or natural. For of itself the natural perceives nothing whatever, but its perceiving is from what is prior to itself; nay, neither does the prior perceive from itself, but from what is still prior to itself, thus finally from the Lord, who is of Him© self.  Such is the nature of influx, and therefore such is the nature of perception.  It is with influx as it is with coming forth (existentia) and subsistence.  Nothing comes forth (existit) of itself, but from what is prior to itself, thus finally all things from the First, that is, from the Esse and the Existere of Itself.  And also from the same all things subsist, for it is with subsistence as with coming forth, for to subsist is perpetually to come forth.  The reason why it is said “the perception of truths in the natural,” but not “the perception of those who are in these truths,” is that such is the nature of spiritual speech.  For in this way ideas of thought are abstracted from persons, and are determined to things; and things, that is, truths and goods, are what live with man and cause man to live, for they are from the Lord, from whom is everything of life.  In this way also the thought is withdrawn from attributing truths and goods to the person.  By such speech also a general idea is had, which extends itself more widely than if the idea of person is adjoined to it; as for instance if it is said “the perception of those who are in these truths,” the ideas are at once determined to such persons, as is usually the case, and thus they are withdrawn from the general idea; and in this way the enlightenment from the light of truth is diminished.  Moreover in the other life thought about persons excites those who are being thought of; for in the other life all thought is communicated.  These are the reasons why an abstract form of speech is used, as here: “the perception of truths in the natural.”

AC 6041. And unto his father‘s house.  That this signifies of goods therein, that is, the perception of these, is evident from the signification of “house,” as being good (n. 3128, 3652, 3720, 4982); and from the signification of “father,” as also being good (n. 2803, 3703, 3704, 5581, 5902).

AC 6042. I will go up, and will tell Pharaoh.  That this signifies communication with the natural where are the memory-knowledges of the church, is evident from the signification of “telling,” as being communication (n. 4856); and from the representation of Pharaoh, as being the natural where are the memory-knowledges of the church (n. 5799, 6015).

AC 6043. And will say unto him, My brethren, and my father’s house, who were in the land of Canaan, are come unto me. That this signifies in respect to the truths and goods of the church, that they are to be initiated, is evident from the representation of the sons of Israel, who are here his “brethren,”as being spiritual truths in the natural (n. 6040); from the signification of “father‘s house,” as being goods therein (n. 6041); from the signification of the “land of Canaan,” as being the church (n. 3686, 3705, 4447, 4517, 5136); and from the signification of“coming unto Joseph,” or to Egypt where Joseph was, as being to be initiated into memory-knowledges which are of the church (n. 6004, 6018). As to the initiation of truths which are of the church into memory-knowledges which are of the natural, (n. 6023); and as to their conjunction, (n. 6047).

AC 6044. And the men are shepherds of the flock.  That this signifies that they lead to good, is evident from the signification of “shepherds of the flock,” as being those who lead to good (n. 343, 3795, 5201).  For he is a “shepherd” who teaches and leads, and that is the “flock” which is taught and led.  But in the internal sense are meant truths which lead to good, for by the sons of Israel, who here are the “men, shed herds of the flock,” are represented spiritual truths (n. 6040). Moreover with those who teach it is truths that lead.  That truths which are of faith lead to good which is of charity, was shown above; and the same is evident from the fact that all things both in general and in particular have relation to an end, and look to it, and those which do not look to an end cannot subsist.  For the Lord has created nothing whatever except for the sake of an end; in so much that it may be said that the end is the all in all things that have been created; and all things that have been created are in such an order that as the end from the First through the intermediates looks to the last or ultimate, so the end within the last or ultimate has regard to the end in the First. Hence comes the connection of things. In its first origin the end itself is nothing but the Divine good of the Divine love; thus it is the Lord Himself.  Wherefore also in the Word He is called the“First and the Last,” the “Alpha and Omega,” (Isa. 41:4; 44:6; 48:12; Rev. 1:8, 11, 17; 2:8; 21:6; 22:13).  This being the case, it is necessary that each and all things which pertain to the life with man should have relation to an end and should look to it. He who has any rational ability can see that the memory-knowledges with a man look to truths as their end, and that the truths look to goods, and that the goods look to the Lord as the last and the first end; as the last end when they look at Him from truths, and as the first end when they look at Him from good. Such is the case with the truths of the church that they lead to good, which is signified by the “men being shepherds of the flock,” and by their being “men of cattle,” as now follows.

AC 6045. For they are men of cattle.  That this signifies that they have good from truths, is evident from the signification of“cattle,” as being the good of truth, or good from truths (n. 6016).  This is said of the sons of Israel, who are spiritual truths in the natural (n. 5414, 5879); thus it is said of truths, here that they lead to good (n. 6044).

AC 6046. And they have brought their flocks, and their herds, and all that they have.  That this signifies that good interior and exterior, and whatever is therefrom, is present, is evident from the signification of “flock,” as being interior good; from the signification of “herd,” as being exterior good (n. 5913); from the signification of “all that they have,” as being whatever is therefrom (n. 5914); and from the signification of“they have brought,” as being to be present.

AC 6047. And it may be that Pharaoh will call you. That this signifies, if the natural in which are the memory©knowledges of the church wills to be conjoined, is evident from the signification of “to call to himself,” as being to will to be conjoined; for to call to himself from the affection that they should dwell in his land and become one nation with his own, is to will to be conjoined; and from the representation of Pharaoh, as being the natural in which are the memory©knowledges of the church (n. 6042).  By Pharaoh’s calling is signified what is reciprocal of initiation and conjunction, namely, of the memory-knowledges of the church with truths and goods in the natural; for all conjunction needs reciprocity, whereby there is consent on both sides.

[2] The conjunction of the truths of the church with its memory©knowledges is here treated of, but it is necessary to know in what manner they are to be conjoined.  For indeed the start must not be made from memory-knowledges, and through these an entrance be made into the truths of faith, because the memory-knowledges with a man are derived from things of sense, thus from the world, from which spring innumerable fallacies.  But the start must be made from truths of faith, in this way.  First there must be learned the doctrinal things of the church, and then the Word must be examined to see whether these are true; for they are not true because the heads of the church have said so and their followers confirm it, because in this way the doctrinal things of all churches and religions would have to be called true, merely because they exist in the country, and men hold them from their birth; and in this wise not only would the doctrinal things of Papists and also of Quakers be true, but also those of Jews and even of Mohammedans, because their leaders have said so and their followers confirm it.  This shows that the Word must be searched, and there it must be seen whether the doctrinal things are true.  When this is done from the affection of truth, then the man is enlightened by the Lord so as to perceive, without knowing whence, what is true; and he is confirmed therein in accordance with the good in which he is. If these truths disagree with the doctrinal things, let him take heed not to disturb the church.

[3] Afterward, when he has been confirmed, and is thus in the affirmative from the Word that the doctrinal things are truths of faith, it is then allowable for him to confirm them by all the memory-knowledges he possesses, of whatsoever name and nature; for then, because what is affirmative reigns universally, he accepts the memory-knowledges which agree, and rejects those which by reason of the fallacies they contain disagree; for faith is strengthened by means of memory-knowledges; and therefore no one is forbidden to search the Scriptures from the affection of knowing whether the doctrinal things of the church within which he was born, are true; for in no other way can he be enlightened.  After doing this no one is forbidden to fortify himself by means of memory-knowledges; but he may not do so before.  This is the way and the only way of conjoining the truths of faith with memory-knowledges; not only with the memory-knowledges of the church, but also with any memory-knowledges whatever.  Yet very few at this day proceed in this way; for most persons who read the Word do not read it from the affection of truth, but from the affection of confirming therefrom the doctrinal things of the church within which they were born, no matter what these may be.

[4] In the Word there is described the Lord‘s kingdom, in that the spiritual, the rational, and memory-knowledge are therein conjoined together;but this is described by names which signify these; namely, by “Israel,” “Assyria,” and “Egypt.” By “Israel” is described the spiritual, by “Assyria” the rational, and by “Egypt” memoryªknowledge, in these words of Isaiah:

In that day there shall be an altar to Jehovah in the midst of the land of Egypt, and a pillar near the border thereof to Jehovah. And it shall be for a sign and for a witness thereof to Jehovah Zebaoth in the land of Egypt; for they shall cry unto Jehovah because of the oppressors, and He shall send them a saviour, and a prince, and he shall deliver them. And Jehovah shall become known to Egypt, and the Egyptians shall know Jehovah in that day, and shall offer sacrifice and meat offering, and shall vow a vow to Jehovah, and shall perform it. In that day there shall be a path from Egypt unto Assyria, and Assyria shall come into Egypt, and Egypt into Assyria, and Egypt shall serve Assyria. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land; which Jehovah Zebaoth shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance (Isa. 19:19-25);

[5] everyone can see that Egypt is not meant here, nor Assyria, nor yet Israel, but something else by each of them. By “Israel” is meant the spiritual of the church, (n. 3654, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833); and by “Assyria,” the rational, (n. 119, 1186); and by “Egypt,” memoryªknowledges, (n. 1164, 1165, 1186, 1462, 4749,  4964, 4966, 5700, 6004, 6015). These three conjoined together in the man of the church are described in the prophet by the words,“there shall be a path from Egypt to Assyria, and Assyria shall come into Egypt, and Egypt into Assyria, and Egypt shall serve Assyria; in that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land.” For in order that a man may be a man of the church, it is necessary for him to be spiritual, and also rational, with memory-knowledge subservient to these. From all this it is now evident that memory-knowledge is by no means to be rejected from the truths of faith, but that it is to be conjoined with them; but by the prior way, that is, by the way from faith; and not by the posterior way, that is, by the way from memory-knowledges. See also what has been already shown (n. 128-130, 195, 196, 232, 233, 1226, 1911, 2568, 2588, 4156, 4760, 5510, 5700).

AC 6048. And will say, What are your works?  That this signifies, and to know your goods, is evident from the signification of “works,” as being goods.  That “works” are goods is because they are from the will, and things from the will are good or evil, but things from the understanding, such as discourse, are true or false.  The works of the sons of Jacob, and also the works of their fathers, were to pasture cattle, thus to act as shepherds.  These works also signify goods, specifically goods from truths.  That they have this signification is from correspondences, for lambs, sheep, kids, and goats, which are of the flock, correspond to the goods of charity; in like manner bullocks and oxen, which are of the herd.  That they correspond is evident from the fact that when from heavenly affection the angels are conversing together about the goods of charity, there appear in some places in the world of spirits, and also in the first or ultimate heaven, flocks and herds-flocks, when they are speaking of the interior goods of charity; and herds when of the exterior goods (n. 3218-3220).  For this reason it is that in the Word such things are signified by “flocks and herds.” In general be it known that every significative in the Word derives its origin from representatives in the other life, and these from correspondences.  The reason is that the natural world is from the spiritual world as an effect from its cause, to the end that the spiritual world may flow into the natural world and there act as the causes.  In this way also all things of this world are held together in their tenor and in order.  Universal nature is a theater representative of the Lord’s kingdom, that is, of the spiritual and heavenly things therein, (n. 2758, 2987-3002, 4939, 5116).

AC 6049. And ye shall say, Thy servants have been men of cattle from their youth even until now.  That this signifies that from the beginning and as yet they have truths from which is good, is evident from the signification of “men of cattle,” as being truths from which is good (n. 6016, 6045); and from the signification of “from their youth even until now,” as being from the beginning and as yet.  In regard to “cattle” signifying truths from which is good, be it known that “cattle” are all beasts of burden greater and less, in both the flock and the herd, and also camels, horses, mules, and asses.  These later beasts of burden signify such things as relate to truths; but the former, namely, those of the herd and the flock, signify such things as relate to good.  Therefore it is that all those beasts of burden in general which are “cattle” signify truths from which is good.  The term “cattle” in the original tongue is from a word which also means “acquisition,” and “acquisition” in the spiritual sense is also truth from which is good, for the reason that good is acquired by means of truth. But “small cattle” signify interior goods, for these are of the flock, such as lambs, sheep, kids, goats, and rams.  “Cattle” also signify truths from which is good in other passages of the Word; as in Isaiah:--

Then shall He give the rain of thy seed, wherewith thou shalt sow the land; and the bread of increase; and it shall be fat and rich: in that day shall thy cattle pasture in a broad meadow (Isa. 30:23);

“to pasture” denotes to be instructed in truths and about goods (n. 5201); a “broad meadow” denotes the doctrine of truth; it is called “broad” because “breadth” is truth (n. 3433, 3434, 4482). Thus it is plain that “cattle” are truths from which is good.  In Ezekiel:--

To bring back thine hand upon the wastes that are inhabited, and upon the people that are gathered out of the nations, working with cattle and possession, that dwell upon the navel of the earth (Ezek. 38:12);

where in like manner “cattle” denote truths through which is good; and “possession” denotes good.

AC 6050. Both we, and our fathers. That this signifies that it was so from the first goods, is evident from the signification of“fathers,” as being goods (n. 2803, 3703, 3704, 5581, 5902). Thus that they were men of cattle, and also their fathers, denotes from the first goods. By “fathers” also in many passages in the Word in the internal sense are not meant Abraham, Isaac, and Jacob, but they who were of the Ancient Church who were in good.

AC 6051. In order that ye may dwell in the land of Goshen. That this signifies, so shall your residence be in the midst of the natural where are the memory©knowledges of the church, is evident from the signification of “to dwell,” as being life, and thus the residence of life (n. 1293, 3384, 4451); and from the signification of “Goshen,” as being the midst or in© most in the natural (n. 5910, 6028). That there are the memory©knowledges of the church which are signified by “Egypt,” is plain, for Goshen was the best tract of land in Egypt.

AC 6052. For every shepherd of the flock is an abomination of the Egyptians. That this signifies separation thus from perverted memory©knowledges, which are opposed to the memory-knowledges of the church, is evident from the signification of an “abomination of the Egyptians,” as being the separation of memory©knowledges;for the things which are an abomination are separated, because the reason of their being abominated is that they are contrary to accepted principles and loves, thus because they are opposed; in the present case, opposed to the perverted memory©knowledges which are signified by the “Egyptians” when it is said that “every shepherd of the Book is an abomination to them;” and from the signification of a “shepherd of the flock,” as being one who leads to good (n. 6044). The memory-knowledge which confirms good is that to which perverted memory-knowledge is opposed. Perverted memory-knowledges are those which destroy the truth of faith and the good of charity, and are also those which invert order, such as the magical things that existed in Egypt. For there are very many things that are in accordance with order which those magicians abused, such as correspondences and representatives, which were memory-knowledges more cultivated among them than among others. These follow from order even when the evil apply them, for in the application of them to the exercise of command over others, and to the doing of injury to others, they are perverted, because magical.  In regard to their separation, which is here treated of, this is effected by means of the bringing into order that takes place when good with truths is in the midst or inmost which is signified by “Goshen;” for then the perverted memory-knowledges which are opposed are cast out.  Up to this point the subject treated of has been the conjunction of truths with memory-knowledges, of which conjunction be it further known that the conjunction of the internal or spiritual man with the external or natural man cannot possibly be effected unless truths are insinuated into memory-knowledges.  For memory-knowledges together with the delights of the natural affections constitute the external or natural man;and therefore unless conjunction is effected with memory-knowledges, it cannot be effected at all.  And yet in order that a man may be regenerated, his internal and external must be conjoined together, for unless they are conjoined, all good knowing in from the Lord through the internal man into the external or natural man is either perverted, or suffocated, or rejected, and then the internal man is also closed. The method in which this conjunction is effected is what has been described in this chapter, which method is by means of the insertion of truths into memory-knowledges.

ON INFLUX, AND ON THE INTERCOURSE OF THE SOUL WITH THE BODY

AC 6053. Nothing whatever can be known or even thought about influx, and about the intercourse of the soul with the body, unless it is known what the soul is, and also something of its nature. If nothing is definitely known about the soul, nothing can be said about its influx and intercourse. For how can the communication of two parts be thought of in the total absence of knowledge about the nature of one of them? That complete ignorance prevails about the nature of the soul, especially in the learned world, is evident from the fact that some believe it to be an aerial thing, others something flaming or fiery, others a purely thinking entity, others a general vital force, and others a natural activity.  And what is a still further proof of the prevailing ignorance about the nature of the soul is that various places in the body are assigned it, some placing it in the heart, some in the brain and its fibers, others in the corpora striata, others in the ventricles, and others in a small gland; some in every part, but in so doing they conceive of a vitality such as is common to every living thing.  From all this it is evident that nothing is known about the soul, and this is the reason why all that has been asserted on the subject is conjectural.  And as in this way men could have no idea about the soul, very many have not been able to avoid the belief that the soul is a mere vital thing that is dissipated when the body dies.  And this is the reason why the learned have less belief in the life after death than the simple; and because they do not believe in it, neither can they believe in the things which belong to that life, which are the heavenly and spiritual things of faith and love. This also appears from the Lord‘s words in Matthew:--

Thou hast hid these things from the wise and intelligent, and hath revealed them unto babes (Matthew 11:25).

And again:--

Seeing they see not, and hearing they hear not, neither do they understand (Matthew 13:13).

For the simple have no such thoughts about the soul; but believe that they will have after death; in which simple faith, unknown to them, there is hidden the belief that they will live there as men, will see angels, will speak with them, and will enjoy happiness.

AC 6054. As regards the soul of which it is said that it will live after death, it is nothing else than the man himself who lives within the body, that is, the interior man who in this world acts through the body, and who causes the body to live. This man, when loosed from the body, is called a spirit, and then appears in a complete human form; yet he cannot possibly be seen with the eyes of the body, but only with the eyes of the spirit; and before the eyes of the latter he appears like a man in this world; he has senses (namely, touch, smell, hearing, sight) much more exquisite than in this world; he has appetites, cupidities, desires, affections, loves, such as there are in this world, but in a more surpassing degree; he also thinks as in this world, but more perfectly; he converses with others; in a word, he is there just as he had been in this world, insomuch that if he does not reflect upon being in the other life, he knows no otherwise than that he is in this world (as I have sometimes heard spirits say), for the life after death is a continuation of the life in this world.  This then is the soul of man which lives after death.

[2] But lest in consequence of the conjectures and hypotheses about it, the word “soul” should give rise to the idea of the unknown, it is better to say man’s “spirit,” or if you prefer it, the “interior man,” for the spirit appears there exactly like a man, with all the members and organs belonging to a man, and moreover is the man himself, even in the body.  That this is so, is also evident from the angels that have been seen, as recorded in the Word, who were all seen in the human form; for all the angels in heaven have the human form, because the Lord has it, who after His resurrection appeared so many times as a man.  That an angel, as well as the spirit of man, is in form a man, is because the universal heaven has from the Lord the capacity of conspiring into the human form, whence the universal heaven is called the Grand Man of which, and also of the correspondence of all things of man therewith, I have treated at the close of many chapters. And as the Lord lives in each one in heaven; and as by influx from the Lord the universal heaven acts into each one, therefore every angel is an image thereof, that is, is a form most perfectly human, and so in like manner is a man after death.

[3] All the spirits I have seen, who are thousands and thousands, have appeared to me exactly like men; and some of them have said that they are men just as in the world, and they added that in the life of the body they had never believed that it would be so. Many were sad because of the ignorance of men about their state after death; and because they think so insanely and emptily about the soul; and because most persons who have thought more deeply on the subject have supposed the soul to be a kind of thin air, which idea must needs lead into the insane error that it is dissipated after death.

AC 6055. He who does not know the interiors of man, cannot know about influx and the intercourse of the soul with the body; for the intercourse and the influx are effected by means of these interiors. In order to know the interiors of man, it is necessary to know that there is an internal man and an external man, and that the internal man is in the spiritual world, and the external man in the natural world; thus that the former is in the light of heaven, and the latter in the light of the world.  It is also necessary to know that the internal man is so distinct from the external man that the former, being prior and interior, can subsist without the latter; but that the latter or external man, being posterior and exterior, cannot subsist without the former. It must be known, further, that the internal man is what is properly called the intellectual or rational man, because this is in the light of heaven“, in which light are reason and understanding; whereas the external man is what is properly to be called that of memory-knowledge, because in him there are memory-knowledges, which for the most part derive their light from those things which are of the light of the world, when this light is enlightened and thus vivified by the light of heaven.

AC 6056. It has been said that the internal man, being prior, can subsist without the external, because this is posterior; but not the converse.  For it is a universal rule that nothing can subsist from itself, but from and through something else, consequently that nothing can be kept in form except from and through something else, which may also be seen from everything in nature.  The case is the same with man.  In respect to his external, man cannot subsist except from and through his internal. Neither can the internal man subsist except from and through heaven. And neither can heaven subsist from itself, but only from the Lord, who alone subsists from Himself. Influx is according to existence and subsistence, for all things subsist by means of influx. But that all things in general and in particular subsist by influx from the Lord, not only mediately through the spiritual world, but also immediately in both mediates and ultimates, will be shown in what follows.

AC 6057. Before any statement can be made about influx and the operation of the soul into the body, it must be well understood that the internal man is formed according to the image of heaven, and the external man according to the image of the world; insomuch that the internal man is a heaven in the least form, and the external man is a world in the least form, thus is a microcosm. That the external man is an image of the world, may be seen from the external or bodily senses; for the ear is formed according to the whole nature of the modification of the air; the lungs according to the whole nature of its pressure, as also is the general surface of the body, which is held in its form by the circumpressure of the air; the eye is formed according to the whole nature of ether and of light; the tongue to the sense of the solvent and fluent parts in liquids; and, together with the lungs, the trachea, the larynx, the glottis, the fauces, and the lips, according to the power of suitably modifying the air, whence come articulate sounds, or words, and harmonious sounds;the nostrils are formed according to the sense of particles fluent in the atmosphere; the sense of touch, which encompasses the whole body, is according to the sense of the changes of state in the air, namely, to the sense of its cold and heat, and also to the sense of liquids and to that of weights. The interior viscera to which the aerial atmosphere cannot enter are held in connection and form by a more subtile air, which is called ether;not to mention that all the secrets of interior nature are inscribed upon and applied to the external man, such as all the secret things of mechanics, of physics, of chemistry, and of optics.  From all this it is evident that universal nature has contributed to the conformation of the external of man; and hence it is that the ancients called man a microcosm.

[2] And just as the external man has been formed according to the image of all things of the world, so has the internal man been formed according to the image of all things of heaven, that is, according to the image of the celestial and spiritual things which proceed from the Lord and from which and in which is heaven. The celestial things there are all those which are of love to the Lord and of charity toward the neighbor; and the spiritual things there are all those of faith, which in themselves are so many and of such a nature that the tongue cannot possibly utter one millionth part of them.  That the internal man has been formed according to the image of all these things, is strikingly shown in the angels, who when they appear before the internal sight (as they have appeared before mine), affect the inmosts by their mere presence; for love to the Lord and charity toward the neighbor pour out of them and penetrate, and the derivative things of faith shine forth from them and affect.  By this and other proofs it has been made plain to me that as the internal man has been created to be an angel, he is a heaven in the least form.

[3] From all this it is now evident that in man the spiritual world is conjoined with the natural world, consequently that with him the spiritual world flows into the natural world in so vivid a manner that he can notice it, provided he pays attention. All this shows the nature of the intercourse of the soul with the body, namely, that properly it is the communication of spiritual things which are of heaven, with natural things which are of the world, and that the communication is effected by means of influx, and is according to the conjunction. This communication which is effected by means of influx according to the conjunction is at this day unknown, for the reason that each and all things are attributed to nature, and nothing is known about what is spiritual, which at this day is so far set aside that when it is thought of it appears as nothing.

AC 6058. But influx is of such a nature that there is an influx from the Divine of the Lord into every angel, into every spirit, and into every man, and that in this way the Lord rules everyone, not only in the universal, but also in the veriest singulars, and this immediately from Himself, and also mediately through the spiritual world.  In order to make known  the existence of this influx, much has already been said about the correspondence of man‘s parts with the Grand Man, that is, with heaven; and at the same time about the representation of spiritual things in natural; at the close of chapters 23 to 43, and afterward about the angels and spirits with man, at the close of chapters 44 and 45; and this is now to be followed with a specific exposition of the subject of influx and the intercourse of the soul and the body.  But this subject must be illustrated by experiences, for otherwise things so much unknown and rendered so obscure by hypotheses cannot be brought forth into the light. The illustrative experiences shall be presented at the close of some of the following chapters. Let what has been said thus far, serve as an introduction.

GENESIS 46:1-34

1. And Israel journeyed, and all that he had, and came to Beersheba, and sacrificed sacrifices to the God of his father Isaac.

2. And God said to Israel in the visions of the night, and He said, Jacob, Jacob.  And he said, Behold me.

3. And He said, I am God; the God of thy father; fear not to go down into Egypt, for I will there make of thee a great nation.

4. I will go down with thee into Egypt; and I will cause thee to go up, even in going up; and Joseph shall put his hand upon thine eyes.

5. And Jacob rose up from Beersheba; and the sons of Israel carried Jacob their father, and their babes, and their women, in the carts which Pharaoh had sent to carry him.

6. And they took their cattle, and their acquisition which they had acquired in the land of Canaan, and came into Egypt, Jacob, and all his seed with him:

7. His sons, and his sons’ sons with him, his daughters, and his sons‘ daughters, and all his seed, brought he with him into Egypt.

8. And these are the names of the sons of Israel, who came into Egypt, of Jacob and of his sons: Reuben, Jacob’s firstborn.

9. And the sons of Reuben; Hanoch, and Pallu, and Hezron, and Carmi.

10. And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman.

11. And the sons of Levi; Gershon, and Kohath, and Merari.

12. And the sons of Judah; Er, and Onan, and Shelah, and Perez, and Zerah; but Er and Onan died in the land of Canaan.  And the sons of Perez were Hezron and Hamul.

13. And the sons of Issachar; Tola, and Puvah, and Iob, and Shimron.

14. And the sons of Zebulun; Sered, and Elon, and Jahleel.

15. These are the sons of Leah, whom she bare unto Jacob in Paddan-aram, and his daughter Dinah; all the souls of his sons and of his daughters were thirty and three.

16. And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli.

17. And the sons of Asher; Imnah, and Ishvah, and Ishvi, and Beriah, and Serah their sister; and the sons of Beriah; Heber, and Malchiel.

18. These are the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bare to Jacob: sixteen souls.

19. The sons of Rachel Jacob‘s wife; Joseph and Benjamin.

20. And to Joseph were born in the land of Egypt, whom Asenath the daughter of Potiphera priest of On bare unto him, Manasseh and Ephraim.

21. And the sons of Benjamin; Bela, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard.

22. These are the sons of Rachel, who were born to Jacob: all the souls were fourteen.

23. And the sons of Dan; Hushim.

24. And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem.

25. These are the sons of Bilhah, whom Laban gave unto Rachel his daughter, and these she bare to Jacob; all the souls were seven.

26. All the soul that came with Jacob into Egypt, that came out of his thigh, besides Jacob’s sons‘ women, all the souls were sixty and six.

27. And the sons of Joseph, who were born to him in Egypt, were two souls.  All the souls of the house of Jacob, that came into Egypt, were seventy.

28. And he sent Judah before him unto Joseph, to show before him unto Goshen; and they came into the land of Goshen.

29. And Joseph harnessed his chariot, and went up to meet Israel his father, to Goshen; and he was seen of him, and fell upon his necks, and wept upon his necks a long while.

30. And Israel said unto Joseph, Let me die, after that I have seen thy faces, that thou art yet alive.

31. And Joseph said unto his brethren, and unto his father’s house, I will go up, and will tell Pharaoh, and will say unto him, My brethren, and my father‘s house, who were in the land of Canaan, are come unto me;

32. And the men are shepherds of the flock, for they are men of cattle; and they have brought their flocks, and their herds, and all that they have.

33. And it may be that Pharaoh will call you, and will say, What are your works?

34. And ye shall say, Thy servants have been men of cattle from their youth even until now, both we, and our fathers; in order that ye may dwell in the land of Goshen; for every shepherd of the flock is an abomination of the Egyptians.

THE CONTENTS

AC 5994. In this chapter the subject treated of in the internal sense is the conjunction of the internal celestial which is ”Joseph,“ with spiritual good from the natural which is ”Israel.“  There are then enumerated the truths and goods of the church in their order, wherewith conjunction must afterward be effected.  The truths and goods of the church are Israel’s sons and grandsons, who came into Egypt.

THE INTERNAL SENSE

AC 5995. Verse 1. And Israel journeyed, and all that he had, and came to Beersheba, and sacrificed sacrifices to the God of his father Isaac.  ”And Israel journeyed, and all that he had,“ signifies the beginning of conjunction; ”and came to Beersheba,“ signifies charity and faith; ”and sacrificed sacrifices to the God of his father Isaac,“ signifies worship therefrom, and influx from the Divine intellectual.

AC 5996. And Israel journeyed, and all that he had. That this signifies the beginning of conjunction, is evident from the signification of ”journeying,“ as being what is successive and continuous (n. 4375, 4882, 5493); here, what was continuous and successive in the glorification of the Lord, who in the supreme sense is ”Israel“ and ”Joseph;“ but in the internal sense, what is continuous and successive in the regeneration of man.  And as in this chapter the subject of the conjunction of the natural man with the spiritual, or of the external with the internal, now succeeds and is continued, therefore by the words ”Israel journeyed, and all that he had“ is signified the beginning of this conjunction.

AC 5997. And came to Beersheba.  That this signifies charity and faith, is evident from the signification of ”Beersheba,“ as being the doctrine of charity and of faith (n. 2858, 2859, 3466), but here, charity and faith, and not their doctrine, for it is predicated of spiritual good, which is ”Israel.“ Spiritual good is more than doctrine, doctrine being from this good; and therefore he who has arrived at spiritual good has no more need of doctrinal things, which are from others; for he is in the end whither he was tending, and is no longer in the means thereto; and doctrinal things are nothing but the means of arriving at good as the end.  This is the reason why by ”Beersheba“ is signified charity and faith.

AC 5998. And sacrificed sacrifices to the God of his father Isaac. That this signifies worship therefrom and influx from the Divine intellectual, is evident from the signification of sacrificing sacrifices,” as being worship (n. 922, 923, 2180);and from the representation of Isaac, as being in the supreme sense the Divine rational or intellectual of the Lord (n. 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210). That influx therefrom into worship is signified, follows, for the worship meant is that from charity and faith, which are signified by “Beersheba” (n. 5997), where he sacrificed.  That Jacob sacrificed to the God of his father Isaac, shows what was the nature of the fathers of the Jewish and Israelitish nation, namely, that each of them worshiped his own God.  That the God of Isaac was a God other than Jacob‘s, is evident from the fact that he sacrificed to him, and that in the visions of the night it was said unto him, “I am God, the God of thy father;” and also from the fact that he sware by the same in these words: “The God of Abraham, and the God of Nahor, the God of their father, judge between us; and Jacob sware by the Dread of his father Isaac” (Gen. 31:53).  And it is also evident that at first Jacob did not acknowledge Jehovah, for he said, “If God will be with me, and will keep me in this way in which I walk, and will give me bread to eat, and garment to put on, and I return in peace to my father’s house, then shall Jehovah be my God” (Gen. 28:20, 21).  Thus he acknowledged Jehovah conditionally.

[2] It was their custom to acknowledge the gods of their fathers, but their own in especial.  This custom they derived from their fathers in Syria; for Terah, Abram‘s father, and also Abram himself when there, worshiped other gods than Jehovah (n. 1356, 1992, 3667). Their posterity, who were called “Jacob” and “Israel,” were consequently of such a disposition that at heart they worshiped the  gods of the Gentiles, and Jehovah only with the mouth and in name alone.  The reason why they were such was that they were in externals alone without any internal, and such men can believe no otherwise than that worship consists merely in uttering the name of God and in saying that He is their God, and this so long as He is their benefactor; and that worship does not at all consist in a life of charity and faith.

AC 5999. Verses 2-4. And God said to Israel in the visions of the night, and He said, Jacob, Jacob.  And he said, Behold me. And He said, I am God, the God of thy father; fear not to go down into Egypt, for I will there make of thee a great nation. I will go down with thee into Egypt; and I will cause thee to go up, even in going up; and Joseph shall put his hand upon thine eyes. “And God said to Israel in the visions of the night,” signifies obscure revelation; “and He said, Jacob, Jacob,” signifies to natural truth; “and he said, Behold me,” signifies notice; “and he said, I am God, the God of thy father,” signifies the Divine intellectual from which is the influx; “fear not to go down into Egypt,” signifies that natural truth with all things appertaining to it must be initiated into the memory-knowledges of the church; “for I will there make of thee a great nation,” signifies that truths shall become good; “I will go down with thee into Egypt,” signifies the presence of the Lord in that state; “and I will cause thee to go up, even in going up,” signifies elevation afterward; “and Joseph shall put his hand upon thine eyes,” signifies that the internal celestial shall vivify.

AC 6000. And God said to Israel in the visions of the night. That this signifies obscure revelation, is evident from the signification of “God said in the visions” as being revelation.  For revelations were made either by dreams, or by night visions, or by day visions, or by speech within the man, or by speech without him from angels that were seen, and also by speech without him from angels that were not seen.  By all these are signified in the Word various kinds of revelations, and by a “vision of the night,” obscure revelation; for “night” signifies what is obscure (n. 1712, 2514), and obscurity in the spiritual sense is that truth does not appear.  Moreover in the Word “night” signifies falsity from evil, for they who from evil are in falsity are in the obscurity of night.  Thus all who are in hell are said to be in night.  They indeed are in a kind of light there, for they see one another; but this light is like the light from a hard-coal fire, and is turned into darkness and thick darkness when heavenly light flows in. Hence it is that they who are in hell are said to be in night, and that they are called angels of night and of darkness; and on the other hand they who are in heaven are called angels of day and of light.

[2] That “night” denotes what is obscure, and likewise what is false, may also be seen from the following passages in the Word.  In John:--

Jesus said, Are there not twelve hours in the day? If anyone walk in the day, he stumbleth not. But if anyone walk in the night, he stumbleth, because the light is not in him (John 11:9, 10);

“twelve hours” denote all states of truth; “walking in the day,” denotes to live in truth; and “walking in the night,” to live in falsity.

[3] Again:--

I must work the works of Him that sent Me while it is day; the night cometh when no one can work (John 9:4);

“day” denotes truth from good; and “night,” falsity from evil. It is the first time of the church which is meant by “day,” for then truth is received, because men are in good; and it is the last time of the church which is meant by “night,” for then nothing of truth is received, because men are not in good. For when man is not in good, that is, when he is not in charity toward the neighbor, then even if the veriest truths are told him, he receives them not, for then it is not at all perceived what is true, because the light of truth falls into such things as are of the body and the world, which alone are attended to, and alone are loved and estimated as real; but not into such things as are of heaven, because with such men these are relatively of little or no account.  Thus the light of truth is absorbed and smothered in what is densely dark, as is the light of the sun in what is black.  This is signified by “the night cometh when no one can work.” It is also such a time at this day.

[4] In Matthew:--

While the bridegroom tarried, all the virgins slumbered and slept. But at midnight there was a cry made, Behold, the bridegroom cometh (Matthew 25:5, 6);

“midnight” also denotes the last time of an old church, when there is nothing of faith because nothing of charity, and also the first time of a new church.  In Luke:--

I say unto you, In that night there shall be two upon one bed; the one shall be accepted, and the other shall be left (Luke 17:34);

here in like manner “night” denotes the last time of an old church and the first of a new one.

[5] In Matthew:--

Jesus said to the disciples, All ye shall be scandalized against Me in this night. And to Peter, In this night, before the cock crow, thou shalt deny Me thrice (Matthew 26:31, 34);

that it pleased the Lord to be taken at night, signified that with them at that time Divine truth was in the obscurity of night, and that falsity from evil was in its place.  And that Peter denied the Lord thrice in that night, also represented the last time of the church, when the truth of faith is indeed taught, but is not believed.  Such a time is “night,” because the Lord is then utterly denied in the hearts of men; for the twelve apostles, like the twelve tribes of Israel, represented all things of faith (n. 577, 2089, 2129, 2130, 3272, 3354, 3488, 3858, 3913, 3926, 3939, 4060), and Peter represented the faith of the church (n. 2135a, 2760, 3750, 4738).  Therefore it was that the Lord said unto Peter that “in that night he should deny Him thrice;” and to the disciples, “all ye shall be scandalized against Me in this night.”

[6] In Isaiah:--

One calleth unto me out of Seir, Watchman, what of the night? watchman, what of the night? The watchman said, The morning cometh, and also the night (Isa 21:11, 12);

speaking of the coming of the Lord, which is the “morning,” which coming was when there was no longer any spiritual truth in the earth, and which is “night.”

[7] In Zechariah:--

It shall be one day which is known to Jehovah; not day nor night; for about the time of evening there shall be light. It shall come to pass In that day that living waters shall go out from Jerusalem; and Jehovah shall be king over all the earth; in that day shall Jehovah be one, and His name one (Zech. 14:7-9);

speaking here likewise of the Lord and also of a new church.  “Jehovah who shall be king, and Jehovah being one and His name one,” is the Lord as to the Divine Human, which should be one with the Divine Itself which is called the “Father.” Before the coming of the Lord the Divine Human was Jehovah in the heavens, for by passing through the heavens He presented Himself as a Divine Man before many on earth.  But at that time the Divine Human was not so completely one with the Divine Itself which is called the “Father,” as when the Lord made it in Himself altogether one.  That before this they were as it were distinct, is plain from the nineteenth chapter of Genesis, where it is said, “Jehovah caused it to rain upon Sodom and Gomorrah sulphur and fire from Jehovah out of heaven” (Genesis 19:24); (n. 2447).  The “day when it was not day nor night,” is when the Lord was born; for it was then “evening,” that is, the end of the representatives of the church; the “light about the time of evening” is the Divine truth which would then appear.

[8] In Isaiah:--

Surely in the night Ar has been laid waste, Moab has been cut off; surely in the night Kir of Moab has been laid waste (Isa. 15:1);

“Moab” denotes natural good, and in the opposite sense adulterated good (n. 2468); its vastation is here treated of.  Vastations are said to be effected “in the night,” because truth is then obscured, and falsity enters.  In Jeremiah:--

The great city weeping shall weep in the night, and her tear shall be on her cheek (Lam. 1:2);

describing the desolation of truth; “night” denotes falsity.

[9] In David:--

Thou shalt not be afraid of the dread of night, of the arrow that flieth by day, nor of the death that wasteth at noonday (Ps. 91:5, 6);

the “dread of night” denotes falsities of evil which are from hell; the “arrow that flieth by day,” falsity which is openly taught, whereby good is destroyed; the “death that wasteth at noonday,” evil which is lived in openly, whereby truth is destroyed.  In John:--

The gates of the holy Jerusalem shall not be shut by day; for there is ho night there (Rev. 21:25).

There shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light (Rev. 22:5).

“There shall be no night there” denotes that there shall be no falsity.  In Daniel:--

Daniel said, I saw in my vision when it was night. After this I saw in the visions of the night (Daniel 7:2, 7);

“visions of the night” here also denote obscure revelation, for in this passage the four beasts are treated of, and their horns, and many things which belong to obscure revelation.  It is similar with the horses of various colors which Zechariah saw in the night“ (Zech. 1:8).

AC 6001. And He said, Jacob, Jacob. That this signifies to natural truth, is evident from the representation of Jacob, as being natural truth (n. 3305, 3509, 3525, 3546, 3599, 3775, 4009, 4234, 4520, 4538).  The reason why it is said ”Jacob,“ and not ”Israel,“ is that natural truth with all belonging to it must be initiated into the memory-knowledges of the church, which is signified by Jacob with his sons going down into Egypt (n. 6004).

AC 6002. And he said, Behold me.  That this signifies notice, is evident without explication.

AC 6003. And he said, I am God, the God of thy father. That this signifies the Divine intellectual from which is the influx, is evident from the representation of Isaac, who is here the ”father,“ as being the Divine rational or intellectual of the Lord (n. 5998); for it is said, ”God, the God of thy father.“ That the influx is from this is because all truth is of the intellectual, thus also natural truth, which is represented by Jacob (n. 6001). What the Divine rational or intellectual is which is represented by Isaac, (n. 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210). In the original tongue, ”God“ is named in the first place in the singular, but in the second place in the plural; that is, in the first the name is ”El,“ and in the second it is ”Elohim.“ The reason is that by ”God“ in the first place is signified that there is one God and only one, and by ”God“ in the second place that He has many attributes.  Thus arises the name ”Elohim“ or ”God“ in the plural, as in the Word almost everywhere. As there are many attributes, and the Ancient Church assigned a name to each, therefore its descendants, with whom the knowledge of such things was lost, believed there were many gods, and each family chose one of them for its God - as Abraham, Shaddai (n. 1992, 3667, 5628), and Isaac, the God who was called ”Pachad“ or ”Dread.“ And as the God of each was one of the Divine attributes, therefore the Lord said unto Abram, ”I am God Shaddai“ (Gen. 17:1), and here unto Jacob, ”I am the God of thy father.“

AC 6004. Fear not to go down into Egypt.  That this signifies that natural truth with all things appertaining to it must be initiated into the memory-knowledges of the church, is evident from the representation of Jacob, who is he that was to go down into Egypt, as being natural truth (n. 6001); and from the signification of ” going down,“ as being to be initiated, for in order that this initiation might be represented, Jacob with all that appertained to him went down into Egypt; and from the signification of ”Egypt,“ as being the memory-knowledges of the church (n. 1462, 4749, 4964, 4966).

[2] In regard to truth being initiated into the memory-knowledges of the church, the case is this.  The memory-knowledges of the church were at that time the representatives and significatives of their rituals, for all the rituals of the church were from such things, as also were the memory-knowledges which served as their doctrinals of charity.  From these memory-knowledges they knew who are meant by the poor, the needy, the miserable, the afflicted, the oppressed, widows, orphans, sojourners, the bound in prison, the naked, the sick, the hungry, the thirsty, the lame, the blind, the deaf, the maimed, and by many other classes into which they distinguished the neighbor, and thus taught how charity was to be exercised. Such were the memory-knowledges of that time.  That at this day these are altogether blotted out of remembrance is evident from the fact that where the above are mentioned in the Word, scarcely anyone knows but that such are meant as are so called - as that widows are meant where ”widows“ are mentioned, sojourners where ” sojourners“ are mentioned, the bound in prison where these are mentioned, and so on.  Such memory-knowledges flourished in Egypt; and therefore by ”Egypt“ are signified memory-knowledges.  That natural truth which is ”Jacob“ was to be initiated into such memory-knowledges, is represented by Jacob’s going down into Egypt with all that belonged to him.

[3] Truths are said to be initiated into such memory-knowledges when they are brought into them, so as to be in them.  This is effected for the reason that when a memory-knowledge comes into the thought, the truths which have been brought into it may come at the same time into remembrance; as for example, when a sojourner is presented to the thought, seeing that by him are signified those who are to be instructed, that there should instantly come into thought all the exercises of charity toward such, thus truths.  In like manner in all other cases. When memory-knowledges are thus filled, then when anyone is thinking from them, the thought extends and diffuses itself far and wide, and indeed to many societies in the heavens at the same time.  For such a memory-knowledge, consisting as it does of so many truths within itself, unknown to the man, unfolds itself in this way; but it is necessary that truths be in them.

[4] It is also of Divine order for interior things to bestow themselves in exterior ones, or what is the same, prior things in posterior ones, thus at last all prior things in the ultimates, and for them to be together there. This is the case in universal nature.  Unless this is done he man cannot be fully regenerated, for by such a bringing of truths into memory-knowledges, things interior and exterior agree together and make a one which otherwise would be in disagreement; and if they are in disagreement, the man is not in good, because he is not in what is sincere.  Moreover memory-knowledges are in a light nearly the same as that in which is the sensual of man‘s sight, and this light is such that unless it is enlightened within by the light which is from truths, it leads into falsities, especially into those derived from the fallacies of the senses; and also into evils from falsities.  That this is the case will be seen from the experience about influx that is related at the close of the chapters.

AC 6005. For I will there make of thee a great nation.  That this signifies that truths shall become good, is evident from the representation of Jacob, of whom these words are spoken, as being natural truth (n. 6001); and from the signification of ”nation,“ as being good (n. 1259, 1260, 1416, 1849). ”Nations“ and ”peoples“ are often mentioned in the Word, but everywhere with this difference: that by ”nations“ are signified goods or evils, and by ”peoples,“ truths or falsities.

AC 6006. I will go down with thee into Egypt. That this signifies the presence of the Lord in that state, is evident from the signification of ”going down with thee,“ as being the presence of the Lord, for by the God who spake with Jacob in the visions of the night is meant the Lord.

AC 6007. And I will cause thee to go up, even in going up. That this signifies elevation afterward, is evident from the signification of ”going up,“ as being elevation (n. 3084, 4539, 5406, 5817). The elevation which is here signified is from memory-knowledges to things more interior.  For after memory-knowledges have been filled with truths (n. 6004), the man is elevated from memory-knowledges toward things more interior, and then the memory-knowledges serve him as the ultimate plane of his mental activities (intuitionum).  To be elevated toward things more interior is to think more interiorly, and at last as a spirit and as an angel; for the more interiorly thought proceeds, the more perfect it is, because it is nearer the influx of truth and good from the Lord. Thought is more interior and more exterior, (n. 5127, 5141).

AC 6008. And Joseph shall put his hand upon thine eyes. That this signifies that the internal celestial shall vivify, is evident from the representation of Joseph, as being the internal celestial (n. 5869, 5877); and from the signification of ”putting the hand upon the eyes,“ as being to vivify.  For by ”putting the hand upon the eyes“ is meant that the external sensual, or that of the body, shall be closed, and the internal sensual shall be opened; thus that elevation shall be effected, and thus vivification. It was customary to lay the hand upon the eyes of a dying person, because by ”death“ was signified resuscitation into life (n. 3498, 3505, 4618, 4621).  For when a man dies, he does not die, but only lays aside the body which had served him for use in the world, and he passes into the other life in a body which serves him for use there.

AC 6009. Verses 5-7. And Jacob rose up from Beersheba; and the sons of Israel carried Jacob their father, and their babes, and their women, in the carts which Pharaoh had sent to carry him.  And they took their cattle, and their acquisition which they had acquired in the land of Canaan, and came into Egypt, Jacob, and all his seed with him: his sons, and his sons’ son‘s with him, his daughters, and his sons’ daughters, and all his seed, brought he with him into Egypt.  ”And Jacob rose up,“ signifies the enlightening of natural truth; ”from Beersheba,“ signifies from the doctrine of charity and faith; ”and the sons of Israel carried Jacob their father,“ signifies that truths which are spiritual caused natural truth to advance; ”and their babes,“ signifies together with those things which are of innocence; ”and their women,“ signifies and those things which are of charity; ”in the carts which Pharaoh had sent to carry him,“ signifies doctrinals from the memory-knowledges of the church; ”and they took their cattle,“ signifies the goods of truth; ”and their acquisition which they had acquired in the land of Canaan,“ signifies truths procured from prior truths which are of the church; ”and came into Egypt,“ signifies initiation into the memory-knowledges of the church; ”Jacob, and all his seed with him,“ signifies of natural truth and of all things of faith appertaining thereto; ”his sons, and his sons‘ sons with him,“ signifies truths in order; ”his daughters, and his sons’ daughters,“ signifies goods in order; ”and all his seed,“ signified everything of faith and of charity; ”brought he with him into Egypt,“ signifies that they were brought into the memory-knowledges which are of the church.

AC 6010. And Jacob rose up.  That this signifies the enlightening of natural truth, is evident from the signification of ”rising up,“ as being elevation into a state of light, thus an enlightening (n. 4881); and from the representation of Jacob, as being natural truth (n. 6001).

AC 6011. From Beersheba.  That this signifies from the doctrine of faith and of charity, is evident from the signification of ”Beersheba,“ as being the doctrine of faith and charity (n. 2858, 2859, 3466).)

AC 6012. And the sons of Israel carried Jacob their father. That this signifies that truths which are spiritual caused natural truth to advance, is evident from the representation of the sons of Israel, as being spiritual truths (n. 5414, 5879); and from the representation of Jacob, as being natural truth (n. 3305, 3509, 3525, 3546, 3599, 3775, 4009, 4234, 4520, 4538). The reason why ”they carried“ denotes that they caused to advance, is that it is predicated of spiritual truths relatively to natural truth, and natural truth cannot be advanced from any other source than spiritual truth, for its life and force of acting are thence derived.  It is for this reason that the sons of Jacob are here called the ”sons of Israel,“ and that Jacob is called ”Jacob.“

AC 6013. And their babes.  That this signifies together with those things which are of innocence, is evident from the signification of ”babes,“ as being innocence (n. 3183, 5608). It is said ”with those things which are of innocence,“ also ”which are of charity,“ for the reason that without innocence and charity, natural truth cannot be caused to advance by spiritual truths; for in order that truth may be genuine, it must derive its essence and life from charity, and charity from innocence.  For the interior things which vivify truth succeed one another in the following order: inmost is innocence; next lower is charity; and lowest is work of charity from truth or according to truth.  The reason why they succeed one another in this order is that they so succeed one another in the heavens. For the inmost or third heaven is the heaven of innocence; the middle or second heaven is the heaven of charity, within which is innocence from the inmost heaven; and the ultimate or first heaven is the heaven of truth, within which is charity from the second heaven, and within this is innocence from the third. All these must be in the same order with man, for in respect to his interiors man is formed after the image of the three heavens; and therefore a regenerated man is a heaven in particular or in the least form But in respect to his exteriors, especially the body, he is formed after the image of the world, and therefore he was called by the ancients a microcosm.  For the ear is formed after the whole nature of air and sound; the eye after the whole nature of ether and light; the tongue after the whole sense of the solvent and fluent parts in liquids; the nostrils after the sense of things fluent in the atmosphere; the touch after the sense of cold and heat, also of things of the earth that have weight; and so on.  As man‘s external senses are formed after the whole image of the natural world, so his internal senses, which belong to his understanding and will, are formed after the whole image of heaven, to the end that every man may be in particular a recipient of Divine good from the Lord, as heaven is in general.

AC 6014. And their women.  That this signifies and those things which are of charity, is evident from the signification of ”women,“ as being goods, when their ”men“ are truths (n. 4823), consequently the things which are of charity; for all spiritual goods are of charity toward the neighbor, and all celestial goods are of love to the Lord.

AC 6015. In the carts which Pharaoh had sent to carry him. That this signifies doctrinals from the memory-knowledges of the church, is evident from the signification of ”carts,“ as being doctrinal things (n. 5945); and from the representation of Pharaoh, as being the memory-knowledge of the church in general; for by ”Egypt“ is signified the memory-knowledge of the church (n. 1462, 4749, 4964, 4966), and therefore by its ”king“ is signified this memory-knowledge in general, as also elsewhere in the Word; but in most passages, as by ”Egypt,“ so also by ”Pharaoh,“ is signified perverted memory-knowledge. That ”Pharaoh“ is memory-knowledge in general, is evident in Isaiah:--

Fools are the princes of Zoan, the wise ones of the counselors of Pharaoh; counsel has become brutish; how say ye unto Pharaoh, I am the son of the wise, the son of the kings of antiquity? (Isa. 19:11);

here ”Pharaoh“ is the memory-knowledge of the church in general, and therefore he is called the ”son of the wise,“ and the ”son of the kings of antiquity;“ the ”wise,“ and the ”kings of antiquity,“ denote the truths of the Ancient Church.  But such knowledge made foolishness is here meant, for’ it is said, ”fools are the princes of Zoan; the counsel is become brutish.“

[2] Again:--

They depart to go down into Egypt, but they have not asked at My mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt. Therefore shall the strength of Pharaoh become to you for a shame, and the trust in the shadow of Egypt for a reproach (Isa. 30:2, 3);

”to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt“ denotes to trust to memory‘ knowledges in the things of faith, and not to have faith in any spiritual truth, unless memory-knowledge and what is sensuous dictate it, which nevertheless is of perverted order; for the truths of faith ought to be in the first place, and confirming memory-knowledges in the second place, because if these are in the first place nothing whatever of truth is believed.

[3] In Jeremiah:--

Hath said Jehovah Zebaoth the God of Israel, Behold I visit upon Amon in No, and upon Pharaoh, and upon Egypt, and upon its gods, and upon its kings; especially upon Pharaoh, and them that trust in him (Jer. 46:25);

here also ”Pharaoh“ denotes memory-knowledge in general; ”they that trust in him“ are those who trust in memory-knowledges, but not in the Word, that is, in the Lord in the Word.  Thus everything is perverted in the doctrinals of faith, and hence comes falsity, and also denial that the Divine and heavenly is anything.  Such especially are in the habit of saying, ”Make me see these things with the eye, or show me scientifically that it is so, and then I will believe.“ And yet if they were to see, and if it were shown, they would not believe, because what is negative reigns universally.

[4] In the same:--

Against Pharaoh: Behold waters rise up from the north, which shall become an overflowing stream, and shall overflow the land and the fulness thereof, the city and them that dwell therein; so that the men shall cry, and all the inhabitant of the land shall howl, at the voice of the stamping of the hoofs of his strong horses, and at the tumult of his chariot, the rumbling of his wheels (Jer. 47:1, 2, 3);

from each of the things here said about Pharaoh, it is clear that ”Pharaoh“ is memory-knowledge in general, here in perverted order, which destroys the truths of faith.  An ”overflowing stream“ is memory-knowledge destroying the understanding of truth, and thus vastating; ”they shall overflow the land and the fulness thereof“ denotes that this is done to the whole church; ”the city and them that dwell therein“ denotes to the truth of the church and the good thence derived; ”the stamping of the hoofs of the horses“ denotes the lowest memory-knowledges, which are direct from things of sense; ”the tumult of the chariot“ denotes the derivative false doctrine; ”the rumbling of the wheels“ denotes things of sense and their fallacies, which cause to advance.

[5] In Ezekiel:--

Hath said the Lord Jehovah; Behold I am against thee, Pharaoh king of Egypt, the great whale that lieth in the midst of his rivers, that saith, The river is mine, and I have made myself. Therefore I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick to thy scales (Ezek. 29:3, 4);

here also ”Pharaoh“ denotes memory-knowledge in general, as in like manner is evident from all that is said of him.

[6] Again:--

Take up a lamentation upon Pharaoh king of Egypt. Thou art as whales in the seas; and thou hast come forth with thy streams, and troubled the waters with thy feet, and fouled their streams.  When I shall extinguish thee I will cover the heavens, and make the stars thereof black; I will cover the sun with a cloud, and the moon shall not make her light to shine; all the luminaries of light will I make black over thee, and will set darkness upon thy land (Ezek. 32:2, 3, 7, 8);

that these things, like many in the prophets, cannot be comprehended by anyone without the internal sense, is evident, as that Pharaoh is as whales in the seas, that he came forth from his streams, and troubled the waters with his feet; that over him the heavens should be covered, the stars should be made black, and all the luminaries of light; that the sun should be covered with a cloud, the moon not give her light, and darkness be set upon his land.  But the internal sense teaches what these things signify, namely, that memory-knowledges pervert the truths of the church if a man enters by their means into the secrets of faith and believes nothing unless he sees it from them, nay, unless he sees it from things of sense.  That this is the internal sense is evident from the explication of each expression.

[7] Pharaoh is called ”king of Eat“ from memory-truth; for memory-knowledge is truth in the natural. A ”king“ denotes truth, (n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044), and the king of a people has the like signification as the people (n. 4789). Thus ”Pharaoh“ has the like signification as ”Egypt,“ but in general. That ”Egypt“ is memory-knowledge has been frequently shown.  Pharaoh is compared to ”whales in the seas,“ because a ”whale“ or ”sea-monster“ signifies the generals of memory-knowledges (n. 42), and ”seas“ signify collections of memory-knowledges (n. 28).  It is also said that he ”came forth with his streams,“ because by ”streams“ are signified the things of intelligence (n. 108, 109, 2702, 3051), here of insanity, because derived from things of sense and memory-knowledges (n. 5196).  It is then said that he ”troubled the waters with his feet, and fouled their streams,“ because by ”waters“ are signified spiritual truths (n. 680, 739, 2702, 3058, 3424, 4976, 5668), and by ”feet,“ the things of the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952) thus ”to trouble the waters with his feet“ denotes to defile and pervert the truths of faith through the memory-knowledges of the natural; and ”to foul their streams“ is to do thus to intelligence.

[8] It is finally said that ”when he shall be extinguished the heavens shall be covered,“ because by the ”heavens“ are signified the interiors of man, since these are indeed his heavens.  These are closed when memory-knowledges have dominion over the truths of faith, or the natural over the spiritual.  That then the knowledges of truth and of good perish, is signified by the words, ”I will make the stars of the heavens black, and all the luminaries of light“. The ”stars“ are these knowledges (n. 2495, 2849, 4697); and ”luminaries“ are goods and truths, (n. 30-38). That then neither can the good of love any more flow in, is signified by ”I will cover the sun with a cloud;“ and that neither can the good of faith flow in, is signified by ”the moon shall not make her light to shine“. The ”sun“ is the good of love, and the ”moon“ the good of faith, (n. 1529, 1530, 2120, 2495, 3636, 3643, 4060, 4696). And that thus only falsities will have possession of the natural mind, is signified by ”I will set darkness upon thy land“. ”Darkness“ is falsities, (n. 1839, 1860, 4418, 4531); and the ”land of Pharaoh“ or the ”land of Egypt“ is the natural mind, (n. 5276, 5278, 5280, 5288, 5301). From all this it is now evident what is the sense contained in these prophetic words.  As by ”Pharaoh“ is signified memory-knowledge in general, by him is also signified the natural in general (n. 5799).

AC 6016. And they took their cattle.  That this signifies the goods of truth, is evident from the signification of ”cattle,“ as being the good of truth; for by ”cattle“ are meant both flocks and herds, and also horses, camels, mules, and asses. And as ”flocks“ in the internal sense are interior goods, and ”herds“ exterior goods, but ”horses,“ ”camels,“ ”mules,“ and ”asses“ such things as are of the intellectual, all of which bear relation to truths, therefore by ” cattle“ is signified the good of truth.

AC 6017. And their acquisition which they had acquired in the land of Canaan. That this signifies truths procured from prior truths which are of the church, is evident from the signification of ”acquisition,“ as being truth procured (n. 4105), and also good procured (n. 4391, 448); and from the signification of the ”land of Canaan,“ as being the church (n. 3686, 3705, 4447, 4517, 5136). That they were procured from prior truths of the church, follows, because when truths multiply themselves from good, they are multiplied from prior truths.

AC 6018. And came into Egypt.  That this signifies initiation into the memory-knowledges of the church, is evident from the signification of ”coming“ or ”going down, into Egypt,“ as being the initiation of truth into the memory-knowledges of the church (n. 6004).

AC 6019. Jacob, and all his seed with him.  That this signifies of natural truth and of all things of faith appertaining thereto (that is, their initiation into the memory-knowledges of the church), is evident from the representation of Jacob, as being natural truth (n. 3305, 3509, 3525, 3546, 3599, 3775, 4009, 4234, 4520, 4538); and from the signification of ”seed,“ as being the faith of charity (n. 255, 1025, 1447, 1610, 1940, 2848, 3310).  Thus ”all his seed with him“ denotes all things of faith appertaining to natural truth.

AC 6020. His sons, and his sons’ sons, with him. That this signifies truths in their order, is evident from the signification of ”sons,“ as being truths (n. 489, 491, 533, 1147, 2623, 3373), thus also ”sons‘ sons,“ but truths which are from the former in their order.

AC 6021. His daughters, and his sons’ daughters. That this signifies goods in order, is evident from the signification of ”daughters,“ as being goods (n. 489-491, 2362, 3963), thus also ”sons‘ daughters,“ but the goods which are from the former, thus in their order as in the case of the sons.

AC 6022. And all his seed.  That this signifies everything of faith and of charity, is evident from the signification of ”seed,“ as being the faith of charity (n. 6019), thus both faith and charity; for where the one is, there is the other.

AC 6023. Brought he with him into Egypt. That this signifies that they were brought into the memory-knowledges of the church, is evident from the signification of ”coming“ or ”going down, into Egypt,“ as being to initiate and bring truths into the memory-knowledges of the church (n. 6004, 6018). The same is also signified by ”bringing with him into Egypt“ (n. 5373, 6004). Truths are initiated and brought in when memory-knowledges are ruled by truths; and they are ruled by truths when truth is acknowledged because the Lord has so said in the Word, and the memory-knowledges which affirm it are accepted, but those which oppose it are removed. Thus truth becomes lord over those memory-knowledges which are affirmative of it, while those not affirmative are rejected. When this is the case, then the man in thinking from memory-knowledges is not led into falsities, as is the case where truths are not within.  For memory-knowledges are not true from themselves, but from the truths within them, and such as are the truths in them, such a general truth is the memory-knowledge.  For a memory-knowledge is merely a vessel (n. 1469, 1496), which is capable of receiving both truths and falsities, and this with endless variety.

[2] As for example the memory©knowledge of the church that every man is the neighbor.  Into this memory©knowledge may be initiated and brought truths in endless abundance; as that every man is indeed the neighbor, but each one with a difference; that he is most the neighbor who is in good, and this also with a difference according to the quality of the good; that the origin of the neighbor is from the Lord Himself, so that the nearer any are to Him, that is, the more they are in good, the more they are the neighbor; and the more remote they are from Him, the less; and also that a society is more the neighbor than an individual man, and a kingdom in general more than a society, but our own country more than other kingdoms; that the church is still more the neighbor than our country, and the Lord’s kingdom still more; and also that the neighbor is loved when anyone discharges his office aright for the good of others, or of his country, or of the church; and so on.  This shows how many truths can be brought into this one memory-knowledge of the church, for they are so many that it is difficult to distribute them into genera, and to assign to each genus some specific truths, in order that it may be distinguished and recognized. This was a study in the ancient churches.

[3] That the same memory-knowledge can be filled with falsities in endless abundance, may also be seen by inverting the above truths, and saying that everyone is neighbor to himself, and that in every instance the origin of the neighbor is from self; and that therefore a man‘s nearest neighbor is he who most favors him, and makes one with him, and thereby presents himself in him as an image of himself; nay, that neither is his country the neighbor, except in so far as concerns his own advantage; and so on without end. Yet the memory-knowledge remains the same: that every man is the neighbor.  But by one this is filled with truths, by another with falsities. The case is similar with all other memory-knowledges.

AC 6024. Verses 8-27. And these are the names of the sons of Israel, who came into Egypt, of Jacob and of his sons: Reuben, Jacob’s firstborn.  And the sons of Reuben; Hanoch, and Pallu, and Hezron, and Carmi. And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman.  And the sons of Levi; Gershon, and Kohath, and Merari.  And the sons of Judah; Er, and Onan, and Shelah, and Perez, and Zerah; but Er and Onan died in the land of Canaan. And the sons of Perez were Hezron and Hamul.  And the sons of Issachar; Tola, and Puvah, and Iob, and Shimron.  And the sons of Zebulun; Sered, and Elon, and Jahleel.  These are the sons of Leah, whom she bare unto Jacob in Paddan-aram, and his daughter Dinah: all the souls of his sons and of his daughters were thirty and three.  And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli.  And the sons of Asher; Imnah, and Ishvah, and Ishvi, and Beriah, and Serah their sister; and the sons of Beriah; Heber, and Malchiel.  These are the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bare to Jacob: sixteen souls.  The sons of Rachel Jacob‘s wife;Joseph and Benjamin. And to Joseph were born in the land of Egypt, whom Asenath the daughter of Potiphera priest of On bare unto him, Manasseh and Ephraim.  And the sons of Benjamin; Bela, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard.  These are the sons of Rachel, who were born to Jacob: all the souls were fourteen. And the sons of Dan; Hushim.  And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem. These are the sons of Bilhah, whom Laban gave unto Rachel his daughter, and these she bare to Jacob.’ all the souls were seven.  All the soul that came with Jacob into Egypt, that came out of his thigh, besides Jacob‘s sons’ women, all the souls were sixty and six. And the sons of Joseph, who were born to him in Egypt, were two souls. All the souls of the house of Jacob, that came into Egypt, were seventy.

[2] ”And these are the names of the sons of Israel, who came into Egypt,“ signifies the quality of truths from the spiritual in order, which were brought into the memory-knowledges of the church; ”of Jacob and his sons,“ signifies the truth of the natural in general, and the truths of the natural in particular; ”Reuben, Jacob‘s firstborn,“ signifies faith in the understanding, which is apparently in the first place. ”And the sons of Reuben; Hanoch, and Pallu, and Hezron, and Carmi,“ signifies the doctrinals of faith in general.  ”And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar,“ signifies faith in the will and its doctrinals in general; ”and Shaul the son of a Canaanitish woman,“ signifies a doctrinal not from a genuine origin.  ”And the sons of Levi;Gershon, and Kohath, and Merari,“ signifies spiritual love and its doctrinals in general.

[3] ”And the sons of Judah; Er, and Onan, and Shelah, and Perez, and Zerah,“ signifies celestial love and its doctrinals; ”but Er and Onan died in the land of Canaan,“signifies that falsity and evil were extirpated.  ”And the sons of Perez were Hezron and Hamul,“ signifies the truths of that good, which are goods of charity. ”And the sons of Issachar; Tola, and Puvah, and Iob, and Shimron,“ signifies celestial conjugial love and its doctrinals. ”And the sons of Zebulun; Sered, and Elon, and Jahleel,“ signifies the heavenly marriage and its doctrinals.  ”These are the sons of Leah, whom she bare unto Jacob in Paddan-aram,“ signifies that these doctrinals were from spiritual affection in the natural through the knowledges of good and truth; ”and his daughter Dinah,“ signifies the church;”all the souls of his sons and of his daughters were thirty and three,“ signifies the state of spiritual life and its quality.

[4] ”And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli,“ signifies the good of faith and the derivative works and their doctrinals. ”And the sons of Asher;Imnah, and Ishvah, and Ishvi, and Beriah, and Serah their sister:and the sons of Beriah; Heber, and Malchiel,“ signifies the happiness of eternal life and the delight of the affections and their doctrinals. ”These are the sons of Zilpah,“ signifies that these are of the external church; ”whom Laban gave to Leah his daughter,“ signifies from the affection of external good; ”and these she bare to Jacob,“ signifies that they were from the natural; ”sixteen souls,“ signifies their state and quality.

[5] ”The sons of Rachel Jacob’s wife,“ signifies which were from celestial affection; ”Joseph and Benjamin,“ signifies the internal of the church, ”Joseph“ its good and ”Benjamin“ the truth thence derived.  ”And to Joseph were born in the land of Egypt,“ signifies internal celestial and spiritual things in the natural; ”whom Asenath the daughter of Potiphera priest of On bare unto him,“ signifies from the marriage of good with truth and of truth with good; ”Manasseh and Ephraim,“ signifies the new will and its intellectual, which are of the church.  ”And the sons of Benjamin; Bela, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard,“ signifies the spiritual internal and its doctrinals.  ”These are the sons of Rachel, who were born to Jacob,“ signifies that they were from celestial affection; ”all the souls were fourteen,“ signifies their state and quality.

[6] ”And the sons of Pan; Hushim,“ signifies the holy of faith and good of life, and the doctrinal of these.  ”And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem,“ signifies temptations in which is victory and the doctrinals about them.  ”These are the sons of Bilhah,“signifies that these are of the internal church; ”whom Laban gave unto Rachel his daughter,“ signifies from the affection of internal good; ”all the souls were seven,“ signifies their state and quality.

[7] ”All the soul that came with Jacob into Egypt,“signifies all the truths and goods initiated into the memory-knowledges of the church; ”that came out of his thigh,“signifies that were from the marriage; ”besides Jacob‘s sons’ women,“ signifies except the affections of those things which were not from this marriage; ”all the souls were sixty and six,“ signifies their state and quality; ”and the sons of Joseph, who were born to him in Egypt,“ signifies things celestial and spiritual in the natural; ”were two souls,“ signifies the will and the intellectual thence derived, which are of the church;”all the souls of the house of Jacob, that came into Egypt, were seventy,“ signifies what is full in order.

AC 6025. The further explication of these words will be omitted, because they are mere names.  What they signify may be seen from the general explication given just above (n. 6024). And what the sons of Jacob themselves signify may be seen in the explication where their birth is treated of. This is worthy of note: that no son was born to the sons of Jacob in Egypt, whither they came, although they were still young; but their sons were all born in the land of Canaan, while they themselves were born in Paddan-aram, except Benjamin.  This was of the Lord‘s special Divine providence, in order that the things of the church might be represented by them from their very birth.  The sons of Jacob being born in Paddan-aram represented that the man of the church must be born anew or regenerated by means of the knowledges of good and truth; for ”Paddan-aram“ signifies the knowledges of good and truth (n. 3664, 3680, 4107), and their birth represented the new birth through faith and charity (n. 4668, 5160, 5598),thus at first through the knowledges of these.  But that their sons were all born in the land of Canaan represented that from thence are such things as are of the church, for the ”land of Canaan“ denotes the church (n. 3686, 3705, 4447, 4454, 4516, 5136, 5757).  But that to Joseph were born sons in Egypt, was in order that there might be represented the dominion of the internal man in the external, especially the dominion of the celestial spiritual in the natural, ”Manasseh“ being the will, and ”Ephraim“ the intellectual, of the church, in the natural.

AC 6026. Verses 28-30. And he sent Judah before him unto Joseph, to show before him unto Goshen; and they came into the land of Goshen. And Joseph harnessed his chariot, and went up to meet Israel his father, to Goshen; and he was seen of him, and fell upon his necks, and wept upon his necks a long while. And Israel said unto Joseph, Let me die this time, after that I have seen thy faces, that thou art yet alive. ”And he sent Judah before him unto Joseph,“ signifies the communication of the good of the church with the internal celestial; ”to show before him unto Goshen,“ signifies with respect to the midst in the natural; ”and they came into the land of Goshen,“ signifies the residence of life there; ”and Joseph harnessed his chariot,“ signifies doctrine from the internal; ”and went up to meet Israel his father,“ signifies influx; ”to Goshen,“ signifies into the midst in the natural; ”and he was seen of him,“ signifies perception;”and fell upon his necks,“ signifies conjunction; ”and wept upon his necks a long while,“ signifies mercy; ”and Israel said unto Joseph,“ signifies the perception of spiritual good; ”Let me die this time,“ signifies new life; ”after that I have seen thy faces,“ signifies after the noticing of mercy; ”that thou art yet alive,“ signifies the noticing of the consequent life in himself.

AC 6027. And he sent Judah before him unto Joseph. That this signifies the communication of the good of the church with the internal celestial, is evident from the representation of Judah, as being the good of the church (n. 5583, 5603, 5782, 5794, 5833); and from the representation of Joseph, as being the internal celestial (n. 5869, 5877); that ”to send before him“ denotes to communicate, is plain. The reason why Judah was sent, and not another, was that there might be signified the communication of good with good, which is immediate; namely, the communication of external good, which Judah represents, with internal good, which Joseph represents. For the good which is of love to the Lord and of charity toward the neighbor flows in from the Lord through the internal into the external; and so much is received in the external as there is of good there. But if in the man’s external there is only the truth of faith, and not good, then the influx of good from the Lord through the internal is not received in the external; for immediate communication with truth is not possible, but only mediate communication through good. This is the reason why no other than Judah was sent by Jacob unto Joseph.

AC 6028. To show before him unto Goshen.  That this signifies with respect to the midst in the natural, namely, that there was communication, is evident from the signification of ”Goshen,“ as being the midst (that is, the inmost) in the natural (n. 5910).  By the midst or the inmost in the natural is signified the lest therein, for what is best is in the midst, that is, in the center or inmost, and round about it on all sides are goods, arranged in the heavenly form, nearer and more remote according to the gradations of goodness from the best in the midst.  Such is the arrangement in order of goods in the regenerate. But with the wicked the most evil things are in the midst, and goods are relegated to the extremes, where they are continually being pushed outside.  This is the form with the wicked individually, and in the hells in general.  Thus it is the infernal form. From what has been said about the best in the midst and about goods being arranged in order toward the sides, it is evident what is meant by the communication of the good of the church with the internal celestial, with respect to the midst in the natural.

AC 6029. And Joseph harnessed his chariot.  That this signifies doctrine from the internal, is evident from the representation of Joseph, as being the internal; and from the signification of ”chariot,“ as being doctrine (n. 5321).

AC 6030. And went up to meet Israel his father. That this signifies influx, namely, from the internal celestial into spiritual good from the natural, is evident from the representation of Joseph, who ”goes up to meet,“ as being the internal celestial (n. 5869, 5877); and from the representation of Israel, as being spiritual good (n. 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833).  Thus it follows that ”to go up to meet him“ denotes influx, for ”to go up to meet,“ here, is to betake himself and come unto him.

AC 6031. To Goshen.  That this signifies into the midst in the natural, is evident from what has been said just above about Goshen (n. 6028).

AC 6032. And he was seen of him. That this signifies perception, is evident from the signification of ”to see,“ as being to understand and to perceive (n. 2150, 3764, 4567, 4723, 5400), and also to have faith (n. 2325, 2807, 3863, 3869, 4403, 4421, 5400). In regard to ”seeing“ as denoting understand and thence to perceive and also to have faith, be it known that there are two things with man which make his life, namely, SPIRITUAL LIGHT and SPIRITUAL HEAT. Spiritual light makes the life of his understanding, and spiritual heat the life of his will. Spiritual light is from its first origin Divine truth from the Divine good of the Lord, and hence is the truth of faith from the good of charity.  And spiritual heat is from its first origin the Divine good of the Divine love of the Lord, and hence is the good of celestial love, which is love to the Lord, and the good of spiritual love, which is love toward the neighbor.  These two, as before said, constitute the whole life of man.

[2] As regards spiritual light, it is with this in the understanding of man as it is with natural light in his external sight; namely, in order that the eye may see, it is necessary that there be light to illumine, and then the eye sees in the light all things which are round about outside of it. So the intellectual mind, which is man internal eye - in order that this eye may see, it is necessary for the light of heaven, which is from the Lord, to illumine it; and when this eye is illumined by this light, it then sees the things which are round about outside of itself; but the objects which it sees are spiritual, namely, memory-knowledges and truths. But when this light does not illumine, the intellectual mind or internal eye of man, like the external or bodily eye, is in darkness and sees nothing, that is, from memory-knowledges nothing of truth, and from truths nothing of good.  The light which illumines the intellectual mind is in very truth light, and such light that it a thousand times surpasses the midday light of the world, which I bear witness to because I have seen it. By this light all the angels in the heavens see the things which are round about outside of themselves, and also by the same light they see and perceive the truths which are of faith, and their quality.  Hence then it is that by ”seeing“ is signified in the spiritual sense not only the understanding, but also whatever is of the understanding, as thought, reflection, observation, prudence, and many such things; likewise not only faith, but also whatever is of faith, as truth, doctrine from the Word, and the like.

[3] But as regards spiritual heat, it is with this in the will of man as it is with natural heat in the body, in that it vivifies.  But in its first origin, which origin is from the Lord, spiritual heat is nothing else than the Divine love toward the universal human race, and from this the reciprocal love of man to Him and also toward the neighbor. And this spiritual heat is in very truth heat, which gladdens the bodies of the angels with heat, and at the same time their interiors with love. Hence it is that by ”heat,“ ”flame,“ and ”fire“ in the Word are signified in the genuine sense those things which are of love, as the affections of good and of truth, and also good itself.

AC 6033. And fell upon his necks.  That this signifies conjunction, is evident from the signification of ”falling upon the necks,“ as being conjunction close and intimate (n. 5926). That ”to fall upon the necks“ signifies conjunction is because the neck joins together the head and the body, and by the ”head“ are signified the interiors, and by the ”body“ the exteriors. Hence the ”neck“ denotes the conjunction of the interiors with the exteriors (n. 3542, 5320, 5328), and thus the communication of the interiors with the exteriors, and also of celestial things with spiritual things, which communication is by virtue of conjunction also signified by these same words, for”Joseph“ is the internal, and ”Israel“ is relatively the external.

AC 6034. And wept upon his necks a long while. That this signifies mercy, is evident from the signification of ”weeping,“ as being mercy (n. 5480, 5873, 5927).  It is said ”upon his necks a long while,“ because the beginning and also the continuance of conjunction is mercy, namely, the mercy of the Lord who in the supreme sense is ”Joseph.“

AC 6035. And Israel said unto Joseph.  That this signifies the perception of spiritual good, namely, from the internal celestial, is evident from the signification of ”saying,“ in the historicals of the Word, as being perception; from the representation of Israel, upon whose necks Joseph wept, as being spiritual good; and from the representation of Joseph, as being the internal celestial; all of which have been frequently spoken of above.

AC 6036. Let me die this time. That this signifies new life, is evident from the signification of ”dying,“ as being resurrection into life, thus new life (n. 3326, 3498, 3505, 4618, 4621, 6008).  The reason why ”dying“ signifies newness of life, has also been shown in the sections just quoted; namely, that when a man dies, there immediately begins a newness of his life; for he is raised up into life, the material body being cast off which had served him for use in the world.  New life is here signified by ”dying,“ because it comes from influx by the internal, which is signified by Joseph‘s going up to meet Israel his father, (n. 6030), and from conjunction, which is signified by Joseph’s falling on the necks of Israel (n. 6033).

AC 6037. After that I have seen thy faces.  That this signifies after the noticing of mercy, is evident from the signification of ”to see,“ as being a noticing (n. 6032); and from the signification of the ”faces,“ when predicated of the Lord, as being mercy (n. 222, 223, 5585, 5816).

AC 6038. That thou art yet alive.  That this signifies the perception of the consequent life in himself, is evident from the signification of ”being alive,“ as in the internal sense being spiritual life (n. 5890).  That the perception of this life in himself is signified, follows from what goes before; that he had new life from influx and conjunction, (n. 6036), and from the affection of joy at seeing him.  This affection gives the perception of life in himself.

AC 6039. Verses 31-34. And Joseph said unto his brethren, and unto his father‘s house, I will go up, and will tell Pharaoh, and will say unto him, My brethren, and my father’s house, who ”were in the land of Canaan, are come unto me; and the men are shepherds of the flock, for they are men of cattle; and they have brought their flocks, and their herds, and all that they have.  And it may be that Pharaoh will call you, and will say, What are your works? And ye shall say, Thy servants have been men of cattle from their youth even until now, both we, and our fathers; in order that ye may dwell in the land of Goshen; for every shepherd of the flock is an abomination of the Egyptians. “And Joseph said unto his brethren,” signifies the perception of truths in the natural; “and unto his father‘s house,”signifies of goods there; “I will go up and will tell Pharaoh,”signifies communication with the natural where are the memory-knowledges of the church; “and will say unto him, My brethren, and my father’s house, who were in the land of Canaan, are come unto me,” signifies in respect to the truths and the goods of the church, that they are to be initiated; “and the men are shepherds of the flock,” signifies that they lead to good; “for they are men of cattle,” signifies that they have good from truths; “and they have brought their flocks, and their herds, and all that they have,” signifies that good interior and exterior, and whatever is thence, is present; “and it may be that Pharaoh will call you,” signifies if the natural in which are the memoryªknowledges of the church wills to be conjoined; “and will say, What are your works?” signifies and to know your goods; “and ye shall say, Thy servants have been men of cattle from their youth even until now,” signifies that from the beginning and as yet they have truths from which is good; “both we, and our fathers,”signifies that it was so from the first goods; “in order that ye may dwell in the land of Goshen,” signifies so shall your residence be in the midst of the natural where are the memory-knowledges of the church; “ for every shepherd of the flock is an abomination of the Egyptians,” signifies separation thus from perverted memory-knowledges which are opposed to the memory-knowledges of the church.

AC 6040. And Joseph said unto his brethren.  That this signifies the perception of truths in the natural, is evident from the signification of “saying,” as being perception; from the representation of the sons of Israel, as being spiritual truths in the natural (n. 5414, 5879); and from the representation of Joseph, as being the internal celestial (n. 5869, 5877).  Hence it is evident that by “Joseph said unto his brethren” is signified the perception of truths in the natural from the internal celestial. That by “Joseph said,” is not signified his perception, is because Joseph is the internal, and all perception flows in through the internal into the external or natural. For of itself the natural perceives nothing whatever, but its perceiving is from what is prior to itself; nay, neither does the prior perceive from itself, but from what is still prior to itself, thus finally from the Lord, who is of Him© self.  Such is the nature of influx, and therefore such is the nature of perception.  It is with influx as it is with coming forth (existentia) and subsistence.  Nothing comes forth (existit) of itself, but from what is prior to itself, thus finally all things from the First, that is, from the Esse and the Existere of Itself.  And also from the same all things subsist, for it is with subsistence as with coming forth, for to subsist is perpetually to come forth.  The reason why it is said “the perception of truths in the natural,” but not “the perception of those who are in these truths,” is that such is the nature of spiritual speech.  For in this way ideas of thought are abstracted from persons, and are determined to things; and things, that is, truths and goods, are what live with man and cause man to live, for they are from the Lord, from whom is everything of life.  In this way also the thought is withdrawn from attributing truths and goods to the person.  By such speech also a general idea is had, which extends itself more widely than if the idea of person is adjoined to it; as for instance if it is said “the perception of those who are in these truths,” the ideas are at once determined to such persons, as is usually the case, and thus they are withdrawn from the general idea; and in this way the enlightenment from the light of truth is diminished.  Moreover in the other life thought about persons excites those who are being thought of; for in the other life all thought is communicated.  These are the reasons why an abstract form of speech is used, as here: “the perception of truths in the natural.”

AC 6041. And unto his father‘s house.  That this signifies of goods therein, that is, the perception of these, is evident from the signification of “house,” as being good (n. 3128, 3652, 3720, 4982); and from the signification of “father,” as also being good (n. 2803, 3703, 3704, 5581, 5902).

AC 6042. I will go up, and will tell Pharaoh.  That this signifies communication with the natural where are the memory-knowledges of the church, is evident from the signification of “telling,” as being communication (n. 4856); and from the representation of Pharaoh, as being the natural where are the memory-knowledges of the church (n. 5799, 6015).

AC 6043. And will say unto him, My brethren, and my father’s house, who were in the land of Canaan, are come unto me. That this signifies in respect to the truths and goods of the church, that they are to be initiated, is evident from the representation of the sons of Israel, who are here his “brethren,”as being spiritual truths in the natural (n. 6040); from the signification of “father‘s house,” as being goods therein (n. 6041); from the signification of the “land of Canaan,” as being the church (n. 3686, 3705, 4447, 4517, 5136); and from the signification of“coming unto Joseph,” or to Egypt where Joseph was, as being to be initiated into memory-knowledges which are of the church (n. 6004, 6018). As to the initiation of truths which are of the church into memory-knowledges which are of the natural, (n. 6023); and as to their conjunction, (n. 6047).

AC 6044. And the men are shepherds of the flock.  That this signifies that they lead to good, is evident from the signification of “shepherds of the flock,” as being those who lead to good (n. 343, 3795, 5201).  For he is a “shepherd” who teaches and leads, and that is the “flock” which is taught and led.  But in the internal sense are meant truths which lead to good, for by the sons of Israel, who here are the “men, shed herds of the flock,” are represented spiritual truths (n. 6040). Moreover with those who teach it is truths that lead.  That truths which are of faith lead to good which is of charity, was shown above; and the same is evident from the fact that all things both in general and in particular have relation to an end, and look to it, and those which do not look to an end cannot subsist.  For the Lord has created nothing whatever except for the sake of an end; in so much that it may be said that the end is the all in all things that have been created; and all things that have been created are in such an order that as the end from the First through the intermediates looks to the last or ultimate, so the end within the last or ultimate has regard to the end in the First. Hence comes the connection of things. In its first origin the end itself is nothing but the Divine good of the Divine love; thus it is the Lord Himself.  Wherefore also in the Word He is called the“First and the Last,” the “Alpha and Omega,” (Isa. 41:4; 44:6; 48:12; Rev. 1:8, 11, 17; 2:8; 21:6; 22:13).  This being the case, it is necessary that each and all things which pertain to the life with man should have relation to an end and should look to it. He who has any rational ability can see that the memory-knowledges with a man look to truths as their end, and that the truths look to goods, and that the goods look to the Lord as the last and the first end; as the last end when they look at Him from truths, and as the first end when they look at Him from good. Such is the case with the truths of the church that they lead to good, which is signified by the “men being shepherds of the flock,” and by their being “men of cattle,” as now follows.

AC 6045. For they are men of cattle.  That this signifies that they have good from truths, is evident from the signification of“cattle,” as being the good of truth, or good from truths (n. 6016).  This is said of the sons of Israel, who are spiritual truths in the natural (n. 5414, 5879); thus it is said of truths, here that they lead to good (n. 6044).

AC 6046. And they have brought their flocks, and their herds, and all that they have.  That this signifies that good interior and exterior, and whatever is therefrom, is present, is evident from the signification of “flock,” as being interior good; from the signification of “herd,” as being exterior good (n. 5913); from the signification of “all that they have,” as being whatever is therefrom (n. 5914); and from the signification of“they have brought,” as being to be present.

AC 6047. And it may be that Pharaoh will call you. That this signifies, if the natural in which are the memory©knowledges of the church wills to be conjoined, is evident from the signification of “to call to himself,” as being to will to be conjoined; for to call to himself from the affection that they should dwell in his land and become one nation with his own, is to will to be conjoined; and from the representation of Pharaoh, as being the natural in which are the memory©knowledges of the church (n. 6042).  By Pharaoh’s calling is signified what is reciprocal of initiation and conjunction, namely, of the memory-knowledges of the church with truths and goods in the natural; for all conjunction needs reciprocity, whereby there is consent on both sides.

[2] The conjunction of the truths of the church with its memory©knowledges is here treated of, but it is necessary to know in what manner they are to be conjoined.  For indeed the start must not be made from memory-knowledges, and through these an entrance be made into the truths of faith, because the memory-knowledges with a man are derived from things of sense, thus from the world, from which spring innumerable fallacies.  But the start must be made from truths of faith, in this way.  First there must be learned the doctrinal things of the church, and then the Word must be examined to see whether these are true; for they are not true because the heads of the church have said so and their followers confirm it, because in this way the doctrinal things of all churches and religions would have to be called true, merely because they exist in the country, and men hold them from their birth; and in this wise not only would the doctrinal things of Papists and also of Quakers be true, but also those of Jews and even of Mohammedans, because their leaders have said so and their followers confirm it.  This shows that the Word must be searched, and there it must be seen whether the doctrinal things are true.  When this is done from the affection of truth, then the man is enlightened by the Lord so as to perceive, without knowing whence, what is true; and he is confirmed therein in accordance with the good in which he is. If these truths disagree with the doctrinal things, let him take heed not to disturb the church.

[3] Afterward, when he has been confirmed, and is thus in the affirmative from the Word that the doctrinal things are truths of faith, it is then allowable for him to confirm them by all the memory-knowledges he possesses, of whatsoever name and nature; for then, because what is affirmative reigns universally, he accepts the memory-knowledges which agree, and rejects those which by reason of the fallacies they contain disagree; for faith is strengthened by means of memory-knowledges; and therefore no one is forbidden to search the Scriptures from the affection of knowing whether the doctrinal things of the church within which he was born, are true; for in no other way can he be enlightened.  After doing this no one is forbidden to fortify himself by means of memory-knowledges; but he may not do so before.  This is the way and the only way of conjoining the truths of faith with memory-knowledges; not only with the memory-knowledges of the church, but also with any memory-knowledges whatever.  Yet very few at this day proceed in this way; for most persons who read the Word do not read it from the affection of truth, but from the affection of confirming therefrom the doctrinal things of the church within which they were born, no matter what these may be.

[4] In the Word there is described the Lord‘s kingdom, in that the spiritual, the rational, and memory-knowledge are therein conjoined together;but this is described by names which signify these; namely, by “Israel,” “Assyria,” and “Egypt.” By “Israel” is described the spiritual, by “Assyria” the rational, and by “Egypt” memoryªknowledge, in these words of Isaiah:

In that day there shall be an altar to Jehovah in the midst of the land of Egypt, and a pillar near the border thereof to Jehovah. And it shall be for a sign and for a witness thereof to Jehovah Zebaoth in the land of Egypt; for they shall cry unto Jehovah because of the oppressors, and He shall send them a saviour, and a prince, and he shall deliver them. And Jehovah shall become known to Egypt, and the Egyptians shall know Jehovah in that day, and shall offer sacrifice and meat offering, and shall vow a vow to Jehovah, and shall perform it. In that day there shall be a path from Egypt unto Assyria, and Assyria shall come into Egypt, and Egypt into Assyria, and Egypt shall serve Assyria. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land; which Jehovah Zebaoth shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance (Isa. 19:19-25);

[5] everyone can see that Egypt is not meant here, nor Assyria, nor yet Israel, but something else by each of them. By “Israel” is meant the spiritual of the church, (n. 3654, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833); and by “Assyria,” the rational, (n. 119, 1186); and by “Egypt,” memoryªknowledges, (n. 1164, 1165, 1186, 1462, 4749,  4964, 4966, 5700, 6004, 6015). These three conjoined together in the man of the church are described in the prophet by the words,“there shall be a path from Egypt to Assyria, and Assyria shall come into Egypt, and Egypt into Assyria, and Egypt shall serve Assyria; in that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land.” For in order that a man may be a man of the church, it is necessary for him to be spiritual, and also rational, with memory-knowledge subservient to these. From all this it is now evident that memory-knowledge is by no means to be rejected from the truths of faith, but that it is to be conjoined with them; but by the prior way, that is, by the way from faith; and not by the posterior way, that is, by the way from memory-knowledges. See also what has been already shown (n. 128-130, 195, 196, 232, 233, 1226, 1911, 2568, 2588, 4156, 4760, 5510, 5700).

AC 6048. And will say, What are your works?  That this signifies, and to know your goods, is evident from the signification of “works,” as being goods.  That “works” are goods is because they are from the will, and things from the will are good or evil, but things from the understanding, such as discourse, are true or false.  The works of the sons of Jacob, and also the works of their fathers, were to pasture cattle, thus to act as shepherds.  These works also signify goods, specifically goods from truths.  That they have this signification is from correspondences, for lambs, sheep, kids, and goats, which are of the flock, correspond to the goods of charity; in like manner bullocks and oxen, which are of the herd.  That they correspond is evident from the fact that when from heavenly affection the angels are conversing together about the goods of charity, there appear in some places in the world of spirits, and also in the first or ultimate heaven, flocks and herds-flocks, when they are speaking of the interior goods of charity; and herds when of the exterior goods (n. 3218-3220).  For this reason it is that in the Word such things are signified by “flocks and herds.” In general be it known that every significative in the Word derives its origin from representatives in the other life, and these from correspondences.  The reason is that the natural world is from the spiritual world as an effect from its cause, to the end that the spiritual world may flow into the natural world and there act as the causes.  In this way also all things of this world are held together in their tenor and in order.  Universal nature is a theater representative of the Lord’s kingdom, that is, of the spiritual and heavenly things therein, (n. 2758, 2987-3002, 4939, 5116).

AC 6049. And ye shall say, Thy servants have been men of cattle from their youth even until now.  That this signifies that from the beginning and as yet they have truths from which is good, is evident from the signification of “men of cattle,” as being truths from which is good (n. 6016, 6045); and from the signification of “from their youth even until now,” as being from the beginning and as yet.  In regard to “cattle” signifying truths from which is good, be it known that “cattle” are all beasts of burden greater and less, in both the flock and the herd, and also camels, horses, mules, and asses.  These later beasts of burden signify such things as relate to truths; but the former, namely, those of the herd and the flock, signify such things as relate to good.  Therefore it is that all those beasts of burden in general which are “cattle” signify truths from which is good.  The term “cattle” in the original tongue is from a word which also means “acquisition,” and “acquisition” in the spiritual sense is also truth from which is good, for the reason that good is acquired by means of truth. But “small cattle” signify interior goods, for these are of the flock, such as lambs, sheep, kids, goats, and rams.  “Cattle” also signify truths from which is good in other passages of the Word; as in Isaiah:--

Then shall He give the rain of thy seed, wherewith thou shalt sow the land; and the bread of increase; and it shall be fat and rich: in that day shall thy cattle pasture in a broad meadow (Isa. 30:23);

“to pasture” denotes to be instructed in truths and about goods (n. 5201); a “broad meadow” denotes the doctrine of truth; it is called “broad” because “breadth” is truth (n. 3433, 3434, 4482). Thus it is plain that “cattle” are truths from which is good.  In Ezekiel:--

To bring back thine hand upon the wastes that are inhabited, and upon the people that are gathered out of the nations, working with cattle and possession, that dwell upon the navel of the earth (Ezek. 38:12);

where in like manner “cattle” denote truths through which is good; and “possession” denotes good.

AC 6050. Both we, and our fathers. That this signifies that it was so from the first goods, is evident from the signification of“fathers,” as being goods (n. 2803, 3703, 3704, 5581, 5902). Thus that they were men of cattle, and also their fathers, denotes from the first goods. By “fathers” also in many passages in the Word in the internal sense are not meant Abraham, Isaac, and Jacob, but they who were of the Ancient Church who were in good.

AC 6051. In order that ye may dwell in the land of Goshen. That this signifies, so shall your residence be in the midst of the natural where are the memory©knowledges of the church, is evident from the signification of “to dwell,” as being life, and thus the residence of life (n. 1293, 3384, 4451); and from the signification of “Goshen,” as being the midst or in© most in the natural (n. 5910, 6028). That there are the memory©knowledges of the church which are signified by “Egypt,” is plain, for Goshen was the best tract of land in Egypt.

AC 6052. For every shepherd of the flock is an abomination of the Egyptians. That this signifies separation thus from perverted memory©knowledges, which are opposed to the memory-knowledges of the church, is evident from the signification of an “abomination of the Egyptians,” as being the separation of memory©knowledges;for the things which are an abomination are separated, because the reason of their being abominated is that they are contrary to accepted principles and loves, thus because they are opposed; in the present case, opposed to the perverted memory©knowledges which are signified by the “Egyptians” when it is said that “every shepherd of the Book is an abomination to them;” and from the signification of a “shepherd of the flock,” as being one who leads to good (n. 6044). The memory-knowledge which confirms good is that to which perverted memory-knowledge is opposed. Perverted memory-knowledges are those which destroy the truth of faith and the good of charity, and are also those which invert order, such as the magical things that existed in Egypt. For there are very many things that are in accordance with order which those magicians abused, such as correspondences and representatives, which were memory-knowledges more cultivated among them than among others. These follow from order even when the evil apply them, for in the application of them to the exercise of command over others, and to the doing of injury to others, they are perverted, because magical.  In regard to their separation, which is here treated of, this is effected by means of the bringing into order that takes place when good with truths is in the midst or inmost which is signified by “Goshen;” for then the perverted memory-knowledges which are opposed are cast out.  Up to this point the subject treated of has been the conjunction of truths with memory-knowledges, of which conjunction be it further known that the conjunction of the internal or spiritual man with the external or natural man cannot possibly be effected unless truths are insinuated into memory-knowledges.  For memory-knowledges together with the delights of the natural affections constitute the external or natural man;and therefore unless conjunction is effected with memory-knowledges, it cannot be effected at all.  And yet in order that a man may be regenerated, his internal and external must be conjoined together, for unless they are conjoined, all good knowing in from the Lord through the internal man into the external or natural man is either perverted, or suffocated, or rejected, and then the internal man is also closed. The method in which this conjunction is effected is what has been described in this chapter, which method is by means of the insertion of truths into memory-knowledges.

ON INFLUX, AND ON THE INTERCOURSE OF THE SOUL WITH THE BODY

AC 6053. Nothing whatever can be known or even thought about influx, and about the intercourse of the soul with the body, unless it is known what the soul is, and also something of its nature. If nothing is definitely known about the soul, nothing can be said about its influx and intercourse. For how can the communication of two parts be thought of in the total absence of knowledge about the nature of one of them? That complete ignorance prevails about the nature of the soul, especially in the learned world, is evident from the fact that some believe it to be an aerial thing, others something flaming or fiery, others a purely thinking entity, others a general vital force, and others a natural activity.  And what is a still further proof of the prevailing ignorance about the nature of the soul is that various places in the body are assigned it, some placing it in the heart, some in the brain and its fibers, others in the corpora striata, others in the ventricles, and others in a small gland; some in every part, but in so doing they conceive of a vitality such as is common to every living thing.  From all this it is evident that nothing is known about the soul, and this is the reason why all that has been asserted on the subject is conjectural.  And as in this way men could have no idea about the soul, very many have not been able to avoid the belief that the soul is a mere vital thing that is dissipated when the body dies.  And this is the reason why the learned have less belief in the life after death than the simple; and because they do not believe in it, neither can they believe in the things which belong to that life, which are the heavenly and spiritual things of faith and love. This also appears from the Lord‘s words in Matthew:--

Thou hast hid these things from the wise and intelligent, and hath revealed them unto babes (Matthew 11:25).

And again:--

Seeing they see not, and hearing they hear not, neither do they understand (Matthew 13:13).

For the simple have no such thoughts about the soul; but believe that they will have after death; in which simple faith, unknown to them, there is hidden the belief that they will live there as men, will see angels, will speak with them, and will enjoy happiness.

AC 6054. As regards the soul of which it is said that it will live after death, it is nothing else than the man himself who lives within the body, that is, the interior man who in this world acts through the body, and who causes the body to live. This man, when loosed from the body, is called a spirit, and then appears in a complete human form; yet he cannot possibly be seen with the eyes of the body, but only with the eyes of the spirit; and before the eyes of the latter he appears like a man in this world; he has senses (namely, touch, smell, hearing, sight) much more exquisite than in this world; he has appetites, cupidities, desires, affections, loves, such as there are in this world, but in a more surpassing degree; he also thinks as in this world, but more perfectly; he converses with others; in a word, he is there just as he had been in this world, insomuch that if he does not reflect upon being in the other life, he knows no otherwise than that he is in this world (as I have sometimes heard spirits say), for the life after death is a continuation of the life in this world.  This then is the soul of man which lives after death.

[2] But lest in consequence of the conjectures and hypotheses about it, the word “soul” should give rise to the idea of the unknown, it is better to say man’s “spirit,” or if you prefer it, the “interior man,” for the spirit appears there exactly like a man, with all the members and organs belonging to a man, and moreover is the man himself, even in the body.  That this is so, is also evident from the angels that have been seen, as recorded in the Word, who were all seen in the human form; for all the angels in heaven have the human form, because the Lord has it, who after His resurrection appeared so many times as a man.  That an angel, as well as the spirit of man, is in form a man, is because the universal heaven has from the Lord the capacity of conspiring into the human form, whence the universal heaven is called the Grand Man of which, and also of the correspondence of all things of man therewith, I have treated at the close of many chapters. And as the Lord lives in each one in heaven; and as by influx from the Lord the universal heaven acts into each one, therefore every angel is an image thereof, that is, is a form most perfectly human, and so in like manner is a man after death.

[3] All the spirits I have seen, who are thousands and thousands, have appeared to me exactly like men; and some of them have said that they are men just as in the world, and they added that in the life of the body they had never believed that it would be so. Many were sad because of the ignorance of men about their state after death; and because they think so insanely and emptily about the soul; and because most persons who have thought more deeply on the subject have supposed the soul to be a kind of thin air, which idea must needs lead into the insane error that it is dissipated after death.

AC 6055. He who does not know the interiors of man, cannot know about influx and the intercourse of the soul with the body; for the intercourse and the influx are effected by means of these interiors. In order to know the interiors of man, it is necessary to know that there is an internal man and an external man, and that the internal man is in the spiritual world, and the external man in the natural world; thus that the former is in the light of heaven, and the latter in the light of the world.  It is also necessary to know that the internal man is so distinct from the external man that the former, being prior and interior, can subsist without the latter; but that the latter or external man, being posterior and exterior, cannot subsist without the former. It must be known, further, that the internal man is what is properly called the intellectual or rational man, because this is in the light of heaven“, in which light are reason and understanding; whereas the external man is what is properly to be called that of memory-knowledge, because in him there are memory-knowledges, which for the most part derive their light from those things which are of the light of the world, when this light is enlightened and thus vivified by the light of heaven.

AC 6056. It has been said that the internal man, being prior, can subsist without the external, because this is posterior; but not the converse.  For it is a universal rule that nothing can subsist from itself, but from and through something else, consequently that nothing can be kept in form except from and through something else, which may also be seen from everything in nature.  The case is the same with man.  In respect to his external, man cannot subsist except from and through his internal. Neither can the internal man subsist except from and through heaven. And neither can heaven subsist from itself, but only from the Lord, who alone subsists from Himself. Influx is according to existence and subsistence, for all things subsist by means of influx. But that all things in general and in particular subsist by influx from the Lord, not only mediately through the spiritual world, but also immediately in both mediates and ultimates, will be shown in what follows.

AC 6057. Before any statement can be made about influx and the operation of the soul into the body, it must be well understood that the internal man is formed according to the image of heaven, and the external man according to the image of the world; insomuch that the internal man is a heaven in the least form, and the external man is a world in the least form, thus is a microcosm. That the external man is an image of the world, may be seen from the external or bodily senses; for the ear is formed according to the whole nature of the modification of the air; the lungs according to the whole nature of its pressure, as also is the general surface of the body, which is held in its form by the circumpressure of the air; the eye is formed according to the whole nature of ether and of light; the tongue to the sense of the solvent and fluent parts in liquids; and, together with the lungs, the trachea, the larynx, the glottis, the fauces, and the lips, according to the power of suitably modifying the air, whence come articulate sounds, or words, and harmonious sounds;the nostrils are formed according to the sense of particles fluent in the atmosphere; the sense of touch, which encompasses the whole body, is according to the sense of the changes of state in the air, namely, to the sense of its cold and heat, and also to the sense of liquids and to that of weights. The interior viscera to which the aerial atmosphere cannot enter are held in connection and form by a more subtile air, which is called ether;not to mention that all the secrets of interior nature are inscribed upon and applied to the external man, such as all the secret things of mechanics, of physics, of chemistry, and of optics.  From all this it is evident that universal nature has contributed to the conformation of the external of man; and hence it is that the ancients called man a microcosm.

[2] And just as the external man has been formed according to the image of all things of the world, so has the internal man been formed according to the image of all things of heaven, that is, according to the image of the celestial and spiritual things which proceed from the Lord and from which and in which is heaven. The celestial things there are all those which are of love to the Lord and of charity toward the neighbor; and the spiritual things there are all those of faith, which in themselves are so many and of such a nature that the tongue cannot possibly utter one millionth part of them.  That the internal man has been formed according to the image of all these things, is strikingly shown in the angels, who when they appear before the internal sight (as they have appeared before mine), affect the inmosts by their mere presence; for love to the Lord and charity toward the neighbor pour out of them and penetrate, and the derivative things of faith shine forth from them and affect.  By this and other proofs it has been made plain to me that as the internal man has been created to be an angel, he is a heaven in the least form.

[3] From all this it is now evident that in man the spiritual world is conjoined with the natural world, consequently that with him the spiritual world flows into the natural world in so vivid a manner that he can notice it, provided he pays attention. All this shows the nature of the intercourse of the soul with the body, namely, that properly it is the communication of spiritual things which are of heaven, with natural things which are of the world, and that the communication is effected by means of influx, and is according to the conjunction. This communication which is effected by means of influx according to the conjunction is at this day unknown, for the reason that each and all things are attributed to nature, and nothing is known about what is spiritual, which at this day is so far set aside that when it is thought of it appears as nothing.

AC 6058. But influx is of such a nature that there is an influx from the Divine of the Lord into every angel, into every spirit, and into every man, and that in this way the Lord rules everyone, not only in the universal, but also in the veriest singulars, and this immediately from Himself, and also mediately through the spiritual world.  In order to make known  the existence of this influx, much has already been said about the correspondence of man‘s parts with the Grand Man, that is, with heaven; and at the same time about the representation of spiritual things in natural; at the close of chapters 23 to 43, and afterward about the angels and spirits with man, at the close of chapters 44 and 45; and this is now to be followed with a specific exposition of the subject of influx and the intercourse of the soul and the body.  But this subject must be illustrated by experiences, for otherwise things so much unknown and rendered so obscure by hypotheses cannot be brought forth into the light. The illustrative experiences shall be presented at the close of some of the following chapters. Let what has been said thus far, serve as an introduction.


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