AC GENESIS Chapter47

1. And Joseph came and told Pharaoh, and said, My father and my brethren, and their flocks, and their herds, and all that they have, have come out of the land of Canaan; and behold they are in the land of Goshen.

2. And from among his brethren he took five men, and set them before Pharaoh.

3. And Pharaoh said unto his brethren, What are your works?  And they said unto Pharaoh, Thy servants are a shepherd of the flock, both we and our fathers.

4. And they said unto Pharaoh, To sojourn in the land have we come; for there is no pasture for thy servants’ flock; for the famine is grievous in the land of Canaan; and now I pray let thy servants dwell in the land of Goshen.

5. And Pharaoh said unto Joseph, saying, Thy father and thy brethren have come unto thee:

6. The land of Egypt before thee is it; in the best of the land make thy father and thy brethren dwell; let them dwell in the land of Goshen; and if thou knowest, and there be among them, men of activity, then set them as princes over my cattle.

7. And Joseph brought Jacob his father, and set him before Pharaoh; and Jacob blessed Pharaoh.

8. And Pharaoh said unto Jacob, How many are the days of the years of thy life?

9. And Jacob said unto Pharaoh, The days of the years of my sojournings are a hundred and thirty years; few and evil have been the days of the years of my life, and they have not attained to the days of the years of the life of my fathers in the days of their sojournings.

10. And Jacob blessed Pharaoh, and went out from before Pharaoh.

11. And Joseph made his father and his brethren dwell, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded.

12. And Joseph sustained his father, and his brethren, and all his father‘s house, with bread, according to the mouth of the babe.

13. And there was no bread in all the land; because the famine was very grievous, and the land of Egypt and the land of Canaan labored by reason of the famine.

14. And Joseph gathered together all the silver that was found in the land of Egypt, and in the land of Canaan, for the produce which they bought; and Joseph brought the silver into Pharaoh’s house.

15. And when the silver was all spent in the land of Egypt, and in the land of Canaan, all Egypt came unto Joseph, saying, Give us bread; for why should we die beside thee because the silver faileth?

16. And Joseph said, Give your cattle; and I will give you for your cattle, if silver fail.

17. And they brought their cattle unto Joseph; and Joseph gave them bread (in exchange) for the horses, and for the cattle of the flock, and for the cattle of the herd, and for the asses; and he provided them with bread (in exchange) for all their cattle in this year.

18. And when this year was ended, they came unto him in the second year, and said to him, We will not hide from my lord how that the silver is spent; and the herd of the beast is to my lord; there is nought left before my lord besides our body and our ground.

19. Wherefore should we die before thine eyes, both we and our ground? buy us and our ground for bread, and we shall live, and our ground, servants to Pharaoh; and give seed, that we may live, and not die, and the ground be not laid waste.

20. And Joseph bought all the ground of Egypt for Pharaoh; for the Egyptians sold everyone his field, because the famine grew strong upon them; and the land was Pharaoh‘s.

21. And as for the people, he removed it to the cities from one end of the border of Egypt even to the other end thereof.

22. Only the ground of the priests bought he not; because a portion was appointed for the priests by Pharaoh, and they ate their appointed portion which Pharaoh had given them; wherefore they sold not their ground.

23. And Joseph said unto the people, Behold I have bought you this day and your ground for Pharaoh; lo here is seed for you, and ye shall sow the ground.

24. And it shall be in the in gatherings that ye shall give a fifth to Pharaoh, and four parts shall be for you, for seed of the field, and for your food, and for them in your houses, and for food for your babes.

25. And they said, Thou hast made us live; let us find grace in the eyes of my lord, and we will be Pharaoh’s servants.

26. And Joseph made it a statute even unto this day, concerning the ground of Egypt, that Pharaoh should have the fifth; only the ground of the priests, only theirs, was not Pharaoh‘s.

27. And Israel dwelt in the land of Egypt, in the land of Goshen; and they had a possession therein, and were fruitful, and multiplied exceedingly.

28. And Jacob lived in the land of Egypt seventeen years; so the days of Jacob, the years of his life, were seven years, and a hundred and forty years.

29. And the days of Israel drew near to die; and he called his son Joseph, and said to him, If I pray I have found grace in thine eyes, put I pray thy hand under my thigh, and do mercy and truth with me; bury me not I pray in Egypt.

30. And I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their sepulchre.  And he said, I will do according to thy word.

31. And he said, Swear to me: and he sware to him.  Israel bowed himself upon the bed’s head.

AC 6059. After spiritual good from the natural, which is ”Israel,“ has been conjoined with the internal celestial, which is”Joseph,“ as described in the foregoing chapter, the subject treated of in the internal sense of this chapter is the insinuation of the truths of the church, which are in the natural, into memory-knowledge.  The truths of the church which are in the natural are the sons of Jacob; general truth itself therein is ”Jacob;“ the memory-knowledge into which these truths are insinuated is ”Pharaoh.“

AC 6060. Afterward, memory-knowledges are treated of, how they were brought into order by the internal celestial which is ”Joseph;“ namely, that first the truths of memory-knowledges, then the truths of good and goods of truth, and at last the whole natural in respect to memory-knowledges, were brought under their general.

AC 6061. Lastly is described the regeneration of spiritual good from the natural, which is ”Israel.“

AC 6062. Verse 1. And Joseph came and told Pharaoh, and said, My father and my brethren, and their flocks, and their herds, and all that they have, have come out of the land of Canaan; and behold they are in the land of Goshen.  ”And Joseph came and told Pharaoh, and said,“ signifies the presence of the internal celestial in the natural where memory-knowledges are, and the consequent influx and perception; ”My father and my brethren, “signifies spiritual good in the natural and the truths of the church there; ”and their flocks, and their herds,“ signifies the interior and exterior goods of truth; ”and all that they have,“signifies whatever is thence derived; ”have come out of the land of Canaan,“ signifies that they are from the church; ”and behold they are in the land of Goshen,“ signifies that they are in them midst of the natural where are memory-knowledges.

AC 6063. And Joseph came and told Pharaoh, and said.  That this signifies the presence of the internal celestial in the natural where memory-knowledges are, and the consequent influx and perception, is evident from the signification of ”coming to“ anyone, as being presence (n. 5934); from the representation of Joseph, as being the internal celestial (n. 5869, 5877); from the signification of ”telling,“ as being influx (n. 5966); from the representation of Pharaoh, as being the natural and the memory-knowledge in general (n. 5799, 6015); and from the signification of ”saying,“ in the historicals of the Word, as being perception (n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3509, 5687).  Hence it is evident that by ”Joseph came and told Pharaoh, and said,“ is signified the presence of the internal celestial in the natural where are memory-knowledges, and the consequent influx and perception.

[2] Frequent mention has already been made of the influx of the internal into the natural or external, and of the perception of the latter; and it has been shown that the natural subsists and lives by virtue of influx from the internal, that is, through the internal from the Lord.  For without influx thence the natural has no life, because it is in the nature of this world, and from this derives all that it has; and the nature of this world is utterly devoid of life; and therefore in order that the natural with man may live, there must be influx from the Lord, not only immediate from Him, but also mediate through the spiritual world, consequently into man‘s internal, for this is in the spiritual world; and then from this there must be influx into the natural, in order that this may live. The natural of man is formed to receive life therefrom.  This then is what is meant by the influx of the internal celestial into the natural where memory-knowledges are.  By virtue of influx from the internal there comes forth perception in the external or natural which is represented by Pharaoh; for influx and perception correspond to each other (n. 5743).

AC 6064. My father and my brethren. That this signifies spiritual good in the natural, and the truths of the church there, is evident from the representation of Israel, who is here the ”father,“ as being spiritual good in the natural (n. 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833); and from the representation of the sons of Israel, as being the truths of the church in the natural (n. 5414, 5879, 5951).  The influx and perception spoken of just above (n. 6063) have reference to these, namely, to spiritual good and the truths of the church in the natural.

AC 6065. And their flocks, and their herds.  That this signifies the interior and the exterior goods of truth, is evident from the signification of ”flocks,“ as being interior goods, and of ”herds,“ as being exterior goods (n. 5913, 6048). The reason why the goods of truth are signified, is that spiritual good, which is represented by Israel, is the good of truth (n. 4598). The goods which are in heaven and with man are from a double origin, namely, from an origin in the will and from an origin in the understanding.  In the good that originates in the will were the most ancient people who were of the celestial church, but in the good that originates in the understanding were the ancient people who were of the spiritual church. In the former good are they who are in the inmost or third heaven, but in the latter good are they who are in the middle or second heaven.  What and of what nature is the difference has been frequently told in these explications. The good which originates in the will is the good from which is truth; but the good which originates in the understanding is the good which is from truth, or the good of truth.  In itself this good is nothing else than truth in act.

AC 6066. And all that they have, signifies whatever is thence derived (n. 6046).

AC 6067. Have come out of the land of Canaan. That this signifies that they are from the church, is evident from the signification of ”coming out of any land,“ as being to be from thence; and from the signification of the ”land of Canaan,“ as being the Lord’s kingdom in the heavens and the Lord‘s kingdom on earth, which latter is the church (n. 1607, 3038, 3481, 3686, 3705, 4447, 4454, 5136).

AC 6068. And behold they are in the land of Goshen. That this signifies that they are in the midst of the natural where memory-knowledges are, is evident from the signification of  ”Goshen,“as being the midst or inmost in the natural (n. 5910, 6028, 6031). As regards being in the midst of the natural, the case is this. When the goods and truths which are of the church, that is, which are from the Word of the Lord, have been acknowledged, and are received in the natural with faith, they then occupy the middle place there.  For those things which are directly under the view are in the midst, but those things which are not directly under the view are at the sides. Hence those things which are in the midst appear clearly, but those which are at the sides appear obscurely.  The case herein is the same as it is with the sight of the eye.  Those things which are directly under the sight are in the midst, that is, in the center, and appear clearly; but those which are not directly under the sight are remote from the midst, that is, are at the sides, and appear obscurely.  For the internal eye, which is the intellectual mind, and which has its sight from the light of heaven, views those things which are in the natural outside of itself, which are memory-knowledges, just as the external eye views objects or a field of objects outside of itself.  The internal sight is determined to those things which afford the greatest delight and which are dear to the heart, and upon them it fixes a direct view, as also does the external sight to like things in its fields of objects.  Thus the internal sight is determined to the memory-knowledges which are most in accord with the truth and good in which the man is; and then, with him, these memory-knowledges are in the midst.  The reason why the internal sight looks at memory-knowledges, is that it is spiritual, and therefore is determined to spiritual things, thus to memory-knowledges, for these fall under the spiritual view.

AC 6069. Verses 2-6. And from among his brethren he took five men, and set them before Pharaoh.  And Pharaoh said unto his brethren, What are your works? And they said unto Pharaoh, Thy servants are a shepherd of the flock, both we and our fathers.  And they said unto Pharaoh, To sojourn in the land have we come; for there is no pasture for thy servants’ flock; for the famine is grievous in the land of Canaan; and now I pray let thy servants dwell in the land of Goshen.  And Pharaoh said unto Joseph, saying, Thy father and thy brethren have come unto thee; the land of Egypt before thee is it; in the best of the land make thy father and thy brethren dwell; let them dwell in the land of Goshen; and if thou knowest, and there be among them, men of activity, then set them as princes over my cattle.  ”And from among his brethren he took five men,“ signifies from the truths of the church some; ”and set them before Pharaoh,“ signifies insinuation into memory-knowledges; ”and Pharaoh said unto his brethren,“ signifies a perception about the truths of the church in the natural; ”What are your work?“ signifies about services and uses; ”and they said unto Pharaoh, Thy servants are a shepherd of the flock,“ signifies that they lead to good; ”both we and our fathers,“ signifies that this is so from the ancients; ”and they said unto Pharaoh,“ signifies continuance of perception; ”To sojourn in the land have we come,“ signifies to seek life in memory-knowledges; ”for there is no pasture for thy servants‘ flock,“ signifies that memory-knowledges are wanting in which are goods of truth; ”for the famine is grievous in the land of Canaan,“ signifies that there is a lack of such things in the church; ”and now I pray let thy servants dwell in the land of Goshen,“ signifies that they may live in the midst of them; ”and Pharaoh said unto Joseph, saying,“ signifies perception in the natural where memory-knowledges are; ”Thy father and thy brethren have come unto thee,“ signifies with respect to the influx of the internal celestial into spiritual good from the natural, and into the truths of the church there; ”the land of Egypt before thee is it,“ signifies that the memory-knowledges of the natural mind are under the auspices of the internal celestial; ”in the best of the land make thy father and thy brethren dwell,“ signifies that they should live in the inmost of these; ”let them dwell in the land of Goshen,“ signifies where is the midst; ”and if thou knowest, and there be among them, men of activity,“ signifies the more excellent things in doctrine; ”then set them as princes over my cattle,“ signifies that they may be the primary things of memory-knowledges.

AC 6070. And from among his brethren he took five men. That this signifies from the truths of the church some, is evident from the representation of the sons of Jacob, who here are the ”brethren,“ as being the truths of the church (n. 5403, 5419, 5427, 5458, 5512); and from the signification of ”five,“ as being some (n. 4638, 5291).

AC 6071. And set them before Pharaoh. That this signifies insinuation into memory-knowledges, is evident from the representation of Pharaoh, as being memory-knowledge in general (n. 5799, 6015). Insinuation is signified by ”setting before him,“ because the end in presenting them was to insinuate them, that is, the truths of the church, for these are the ”sons of Jacob.“ As regards truths, that they must be insinuated into the memory-knowledges of the church, see (n. 6004, 6023, 6052); but as at this day this is a subject about which nothing is known, it must be illustrated further.  At the present day the memory-knowledges of the church are those which belong to the literal sense of the Word.  Unless truths from the internal sense are insinuated into these memory-knowledges, the mind can be drawn into every heresy; but when truths have been insinuated into them, the mind cannot be drawn into heresies.

[2] For example, he who has learned from the literal sense of the Word that God is angry, that He punishes, leads into temptations, casts into hell, and causes evil, may be drawn into false ideas about God, as that from good itself, which is God, can come forth evil, thus what is opposite to Him; when yet from good comes good, and from evil comes evil.  But this memory-knowledge appears with quite another aspect if interior truths are insinuated into it, as for instance this truth: that it is the evil with man that causes him to be angry, that leads into temptations, punishes, casts into hell, and from itself is continually producing evils; and that this matter is circumstanced as are the laws in kingdoms, which laws are from the king, while the evils of penalty are not from the king, but from those who do evils.

[3] Then again this truth: that hells exist, the source of all evil, and that this is permitted because it is unavoidable for man’s sake, seeing that he is in evil and his life is thence derived, and therefore unless he is left in evil he cannot be in freedom, thus cannot be reformed. Nevertheless nothing but good comes from God, for in so far as man suffers it, God bends evil into good.

[4] Also this truth: that the most general things are to be believed first, and that they are afterward to be illustrated by individual truths; as for instance this general memory-knowledge: that all things which take place are from God, thus also the evils of penalty; but in what manner these are from God is to be learned afterward, and also the nature and origin of that which is done from permission.

[5] In like manner this truth: that all worship of God must needs begin with holy fear, within which is the thought that God will reward the good and punish the evil.  The simple and little children must believe this, because they do not yet apprehend what permission is given according to the Lord‘s words, ”Rather fear Him who is able to destroy both body and soul in hell“ (Matt. 10:28); and when they begin by not daring through fear to do what is evil, there is gradually insinuated love together with good, and then they begin to know and perceive that nothing but good is from God, and that evil is from themselves, and at last that all evil is from hell.

[6] Moreover they who are in heaven perceive that nothing but good is from God; but they who are in hell say that all evil is from God, because He permits it, and does not remove it.  But to those who are in the world of spirits it is said in reply, that if civil were taken away from them they would have no life, neither would a man who is in evil; and that the evil which is in them punishes itself according to law, and that by reason of the evils of penalty they at last abstain from doing evils; and also that the punishment of the evil is the protection of the good.  Add to this that they who are in evil, and also they who are in external worship without internal, as were the Jews, must by all means be in fear of God, and believe that He punishes; for from fear of God they are able to do what is good, but in no wise from love.

[7] When these and many other truths are insinuated into the memory-knowledge above referred to, it appears in a very different aspect; for then this memory-knowledge becomes like a transparent vessel, in which the truths that shine through cause the vessel to be seen no otherwise than as one general truth.

AC 6072. And Pharaoh said unto his brethren.  That this signifies a perception about the truths of the church in the natural, is evident from the signification of ”saying,“ as being perception (n. 6063); from the representation of Pharaoh, as being the natural and memory-knowledge in general (n. 6063); and from the representation of the sons of Jacob, who here are the ”brethren,“ as being the truths of the church in the natural (n. 6064).  From all this it is evident that by ”Pharaoh said unto his brethren“ is signified a perception of the natural about the truths of the church therein.

AC 6073. What are your works?  That this signifies about services and uses, is evident from the signification of ”works,“as being goods (n. 6048), thus services and uses, for these are goods. All the goods which are called goods of charity are nothing but uses, and uses are nothing but works for the neighbor, for our country, for the church, for the Lord’s kingdom. Moreover regarded in itself charity itself does not become charity until it comes into act and becomes work.  For to love anyone, and not do him good when we have the power, is not to love him; but to do him good when we have the power, and to do it from our hearts, this is to love him; and then all things of charity toward him are contained within the very deed or work;for a man‘s works are the complex of all things of his charity and faith, and are what are called spiritual goods, and indeed become goods by exercise, that is, by means of uses.

[2] As the angels who are in heaven are in good from the Lord, they long for nothing more than to perform uses. These are the very delights of their life, and it is also according to uses that they enjoy bliss and happiness (n. 453, 454, 696, 997, 3645), which likewise the Lord teaches in Matthew:

The Son of man shall come in the glory of His Father with His angels; and then shall He render to everyone according to his works (Matthew 16:27);

by ”works“ here are not meant works such as they appear in the outward form, but such as they are in their inward form, namely, such as is the charity contained in them; the angels regard works in no other way.

[3] And because a man’s works are the complex of all things of his charity and faith, and the life causes charity to be charity and faith to be faith, thus good, therefore the Lord loved John more than the rest of His disciples, and he lay on His breast at supper (John 21:20); for by him were represented the goods or works of charity (n. 2135a, 2760); for which reason also the Lord said unto him, ”Follow Me,“ and not to Peter, by whom was represented faith (n. 2135a, 2760). Wherefore faith, which is ”Peter,“ said with indignation, ”Lord, what shall this man do? Jesus said unto him, If I will that he remain till I come, what is that to thee?  follow thou Me“ (John 21:21-23). By this was also foretold that faith would despise works, and yet that these are near the Lord, as may also be clearly seen from the Lord‘s words to the sheep and to the goats (Matt. 25:34-46), wherein nothing but works are recounted. And that faith would reject the Lord is evident from the representation by Peter when he denied Him thrice; that he did this at night, signifies the last time of the church, when there is no longer any charity (n. 6000); that he did it thrice signifies that this condition is then complete (n. 1825, 2788, 4495, 5159); that it was before the cock crew, signifies before newness of the church would arise, for the twilight and morning which follow the night signify the first of the church (n. 2405, 5962).

AC 6074. And they said unto Pharaoh, Thy servants are a shepherd of the flock.  That this signifies that they lead to good, is evident from the signification of a ”shepherd of the flock,“ as being one who leads to good (n. 6044), here the truths which lead to good, because the sons of Jacob denote the truths of the church.

AC 6075. Both we and our fathers.  That this signifies that this is so from the ancients, is evident from the signification of ”fathers,“ as being those who were of the ancient churches (n. 6050). In many passages of the Word where the Jews and the Israelites are treated of, their fathers are mentioned with praise.  They who abide in the sense of the letter understand by ”fathers“ in these passages no others than Abraham, Isaac, and Jacob, and also the sons of Jacob. But in the internal sense by ”fathers“ there, when spoken of in a good sense, are not meant these patriarchs, but they who were of the Most Ancient Church which was before the flood, and they who were of the Ancient Church which was after the flood. The men of both these churches were called ”fathers“ because from them the church had descended, and the things of the church had been derived.

[2] By ”fathers“ are meant those who were of the Ancient Churches, in Moses:--

Jehovah had delight in thy fathers to love them, and He chose their seed after them (Deut. 10:15).

And again:--

Remember the days of eternity, understand the years of generation and generation. When the Most High gave to the nations their inheritance, when He separated the sons of man, He set the bounds of the peoples according to the number of the sons of Israel. But when Jeshurun waxed fat, he forsook God, they sacrifice to demons, to gods that come from what is near, and that your fathers knew not (Deut. 32:7, 8, 16, 17).

This passage occurs in the prophetic song of Moses, in which the Ancient Church is treated of from verse seven to verse fifteen, and the posterity of Jacob from verse fifteen to verse forty-four. The state of the Most Ancient Church which was before the flood is signified by the ”days of eternity;“ and the state of the Ancient Church which was after the flood by the ”years of generation and generation;“ the state of their good by the ”inheritance which the Most High gave to the nations;“ and the state of their truth by the ”Most High separating the sons of man, and setting the bounds of the peoples according to the number of the sons of Israel.“ This number, or twelve, means all truths of faith in the complex, (n. 577, 2089, 2129, 2130, 3272, 3858, 3913). From this it is plain that by ”fathers“ are signified those who were of the Ancient Churches.

[3] In like manner in the following passages. In Isaiah:--

Our house of holiness, and our ornament, where our fathers praised Thee, is become a burning of fire (Isa 64:11).

In Jeremiah:--

Did not thy father eat and drink? but he did judgment and justice; then it was well with him (Jer 22:15).

Again:--

They sinned to Jehovah, the habitation of justice, and the hope of their fathers, to Jehovah (Jer. 50:7).

In David:--

We have heard with our ears, O God, our fathers have told us, the work Thou didst in their days, in the days of antiquity (Ps. 44:1).

”Fathers“ have the like signification in (Daniel 11:24, 37, 38).

That they who were of the Ancient Churches are meant by ”fathers“in these passages, is not seen in the sense of the letter, but only from the internal sense, in which the church and its goods and truths are treated of. Moreover the church itself, being the heavenly marriage, that is, the marriage of good and truth, is called in the Word ”father“ as to good, and ”mother“ as to truth (n. 3703, 5581).

AC 6076. And they said unto Pharaoh. That this signifies continuance of perception, is evident from the signification of”saying,“ as being perception (n. 6063); and from the representation of Pharaoh, as being the natural in general.  Continuance of perception by the natural is signified, because the expression ”they said unto Pharaoh“ was also used just above (n. 6074), and now here again.

AC 6077. To sojourn in the land have we come. That this signifies to seek life in memory-knowledges, is evident from the signification of ”to sojourn,“ as being to be instructed, and also to live (n. 1463, 2025); thus ”to come to sojourn“ means to seek life; and from the signification of ”land,“ here the land of Egypt, as being where memory-knowledge is, thus as being memory-knowledge. In regard to the life of truth being in memory-knowledges, or to truths seeking their life in memory-knowledges, be it known that all things which are in the spiritual world, and hence all things which are in the natural world, seek something ulterior in which to be, and to act as cause in effect, to the end that they may continually be producing something. This ulterior thing is as it were a body, and that which seeks to be in it is as it were a soul. This effort ceases only in the ultimates of nature, where things inert have place. In the natural world this is seen in everything; and it is also seen in the spiritual world, in that good seeks to live in truths, and truths seek to live in memory-knowledges, and memory-knowledges in things of sense, and things of sense in the world.

[2] As to what specifically regards truths being in memory©knowledges, be it known that interior truths may indeed he insinuated into memory-knowledges, but the truths have no life therein until there is good in the memory-knowledges; for in good there is life, and in truths from good, and thus in memory-knowledges from good through truths. Then good is like a soul to truths, and through truths to memory-knowledges, which are like a body. In a word, charity toward the neighbor vivifies and animates faith, and through faith the memory-knowledges that belong to the natural mind.

[3] There are few at this day who know that truths and memory-knowledges are distinct from each other. The reason is that few are in the truths of faith from charity, and truths of faith in which there is not charity are nothing else than memory-knowledges, for they are in the memory exactly as are other things which are there.  But when truths of faith are from charity, or when charity is in them, they then perceptibly distinguish themselves from memory-knowledges, and sometimes elevate themselves from them, and they then view the memory-knowledges as beneath them.  This may be very clearly seen from the state of man after death.  He can then think and speak rationally about the truths and goods of faith, and this with more perspicuity than in the life of the body, but be cannot recall any memory-knowledges from the memory, these being then with him as things forgotten and obliterated, although he has them all with him (n. 2475-2486).  From this it is evident that truths of faith, which in themselves are spiritual, and memory-knowledges, which in themselves are natural, are distinct from each other; and that truths of faith are elevated from memory-knowledges toward heaven by means of the affection of the good of charity.

AC 6078. For there is no pasture for thy servants’ flock.  That this signifies that memory-knowledges are wanting in which are the goods of truth, is evident from the signification of ”pasture for a flock,“ as being the memory-knowledges in which are goods of truth; thus ”no pasture“ is memory-knowledges in which there are no goods of truth.  ”Pasture“ in the internal sense is that which sustains the spiritual life, and especially is it the truth of memory-knowledge, for the soul of man desires this as the body desires food.  This truth nourishes, and therefore ”to feed“ denotes to be instructed (n. 5201).  That memory-knowledges and truths sustain the soul of man is very evident from man‘s longing to know things, and also from the correspondence of food with memory-knowledges (n. 1480, 3114, 4792, 5147, 5293, 5340, 5342, 5576, 5579, 5915), which correspondence also shows itself in man when he is partaking of food, for if this is done while he is speaking and listening, the vessels which receive the chyle are opened, and he is more fully nourished than if he is alone.  Spiritual truths and instructions in them would have the same effect with-men if they were in the affection of good.  That truths nourish the spiritual life is especially manifest with good spirits and with the angels in heaven, for both good spirits and angels have a constant longing to know things and to be wise; and when they lack this spiritual food they feel desolate, their life is languid, and they are hungry; and they are not restored and raised into the bliss of their life until their longing is satisfied. But in order that memory-knowledges may yield healthful nourishment to the soul, there must be in them life from the goods of truth.  If there is no life from this source, the memory-knowledges do indeed sustain the man’s interior life, but only his natural life, and not his spiritual life.

[2] That ”pasture“ in the internal sense denotes that which sustains man‘s spiritual life, is also evident from other passages in the Word; as in Isaiah:--

I gave thee for a covenant of the people, to restore the land; to say to them that are bound, Go forth; to them that are in darkness, Be ye revealed.  They shall feed upon the ways; and on all hillsides shall be their pasture (Isa 49:8, 9);

”to feed upon the ways“ denotes to be instructed in truths. ”Ways“ are truths, (n. 627, 2333); and ”to feed“ is to be instructed, (n. 5201); ”pasture on all hillsides“ denotes to be sustained from good, for ”hills,“ like ”mountains,“ are the goods of love (n. 795, 796, 1430, 2722, 4210).

[3] In Jeremiah:--

Woe to the shepherds that destroy and scatter the flock of My pasture (Jer. 23:1);

where ”pasture“ denotes such things as sustain spiritual life.  Again:--

The princes of Zion are become like harts; they have found no pasture (Lam. 1:6);

”they have found no pasture“ denotes no truth of good.

[4] In Ezekiel:--

I, even I, will search for My flock, I will feed them in a good pasture, and in the mountains of the height of Israel shall their fold be; thus shall they lie down in a good fold, and in fat pasture shall they feed upon the mountains of Israel (Ezek. 34:11, 14);

where ”good and fat pasture upon the mountains of Israel“ denotes the goods of truth.  Again:--

Seemeth it a small thing unto you to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures (Ezek. 34:18);

where the signification is similar.  In Hosea:--

I knew thee in the wilderness, in the land of drought.  When they had their pasture, then were they sated; they were sated, and their heart was elated (Hosea 13:5, 6).

In Joel:--

The beast groaneth, the herds of the ox are perplexed, because they have no pasture, yea, the flocks of small cattle are made desolate (Joel 1:18).

In David:--

Jehovah is my shepherd; in pasture of herb He will make me lie down; to the waters of rest He will lead me; He will restore my soul (Ps. 23:1-3).

Again:--

Jehovah hath made us, and not we ourselves; we are His people, and the flock of His pasture (Ps. 100:3).

[5] ”Pasture“ in these passages denotes the truths in which man is instructed, here such things as regard spiritual life; for spiritual life is such that if this pasturage fails, it languishes and as it were pines away as does the body when it lacks food. That ”pasture“ denotes the good and truth which restore and sustain the soul or spirit of man, is clear from the Lord’s words in John:--

I am the door; by Me if anyone enter in, he shall be saved, and shall go in and go out, and shall find pasture (John 10:9);

where ”pasture“ denotes the goods and truths which those have who acknowledge the Lord, and seek life from Him alone.

AC 6079. For the famine is grievous in the land of Canaan. That this signifies that there is a lack of such things in the church, is evident from the signification of ”famine,“ as being a lack of good (n. 5893); and from the signification of the ”land of Canaan,“ as being the church (n. 6067).

AC 6080. And now I pray let thy servants dwell in the land of Goshen.  That this signifies that they may live in the midst of them, is evident from the signification of ”dwelling,“ as being to live (n. 1293, 3384, 3613, 4451, 6051); and from the signification of the ”land of Goshen,“ as being the midst or inmost in the natural (n. 5910, 6028, 6031, 6068).

AC 6081. And Pharaoh said unto Joseph, saying.  That this signifies perception in the natural where memory-knowledges are, is evident from the signification of ”saying,“ as being perception; from the representation of Pharaoh, as being the natural where is memory-knowledge (n. 5799, 6015, 6063); and from the representation of Joseph, as being the internal, from which the natural has perception (n. 5469).

AC 6082. Thy father and thy brethren have come unto thee. That this signifies with respect to the influx of the internal celestial into spiritual good from the natural, and into the truths of the church there, is evident from the representation of Israel, who is here the ”father,“ as being spiritual good from the natural (n. 5801, 5803, 5807, 5812, 5817, 5819, 5826, 5833); and from the representation of his sons, who are here the ”brethren,“ as being the truths of the church in the natural (n. 5414, 5879, 5951).  That the influx of the internal celestial is signified, is because these things were said to Joseph, by whom is represented the internal celestial (n. 5869, 5877), and influx into the natural or into the external comes from the internal.

AC 6083. The land of Egypt, before thee is it.  That this signifies that the memory-knowledges of the natural mind are under the auspices of the internal celestial, is evident from the signification of the ”land of Egypt,“ as being the natural mind where memory-knowledges are (n. 5276, 5278, 5280, 5288, 5301); and from the signification of ”before thee,“ as being under the auspices of the internal celestial, which is ”Joseph“ (n. 5869, 5877).

AC 6084. In the best of the land make thy father and thy, brethren dwell.  That this signifies that they shall live in the inmost of memory-knowledges, is evident from the signification of the ”best of the land,“ as being the inmost of the natural mind where memory-knowledges are, for the ”land of Egypt“ is this mind (n. 6083); from the signification of ”dwelling,“ as being to live (n. 1293, 3384, 3613, 4451, 6051); and from the representation of Israel and his sons, who are here the ”father and brethren“ who shall live therein, as being spiritual good from the natural and the truths of the church there (n. 6082).

[2] That the ”best“ denotes the inmost is because that is the best which is kept directly in view; for the eye is ever directed to that which most affects and delights; and that which is kept directly in view is also the inmost, because it is in the center, and is therefore before the eyes in the strongest light; while other things are round about in the circumference, and are therefore less clear, and at last obscure, because they do not delight and affect so much.  This is the case with memory-knowledges before the internal sight, the objects of this sight being no other than memory-knowledges and truths.  That which is delightful and good in the objects is what directs the sight toward them.  But be it known that truths and the memory-knowledges which agree with them come directly under the view (that is, are in the inmost) with those who are delighted and affected with spiritual and celestial truths, for to them these truths are the best things; but falsities and the memory-knowledges which agree with them come directly under the view (that is, are in the inmost) with those whom the evils of love of self and of the world affect and delight. (n. 6068).

AC 6085. Let them dwell in the land of Goshen.  That this signifies where the midst is, is evident from the signification of ”dwelling,“ as being to live (n. 6084); and from the signification of the ”land of Goshen,“ as being the midst or inmost in the natural (n. 5910, 6028, 6031, 6068).

AC 6086. And if thou knowest, and there be among them, men of activity.  That this signifies the more excellent things in doctrine, is evident from the signification of ”men of activity,“ as being things more excellent in doctrine, for ”man (vir)“ signifies one who is intelligent, and also truth (n. 158, 265, 749, 1007, 3134, 4823), consequently doctrine; and ”active“ signifies excellent; for in the original tongue ”activity“ is expressed by a word that also signifies forces and valor, which in the internal sense are things which have power, and thus surpass in excellence.

AC 6087. Then set them as princes over my cattle.  That this signifies that they may be the primary things of memory-knowledges, is evident from the signification of ”princes,“ as being primary things (n. 1482, 2089, 5044); and from the signification of ”cattle,“ as being truths from which is good (n. 6016, 6045, 6049), here memory-knowledges in which these truths are, because it is said ”over my cattle,“ namely, Pharaoh‘s, by whom are represented, not truths in which is good, but memory-knowledges in which are truths.

AC 6088. Verses 7-10. And Joseph brought Jacob his father, and set him before Pharaoh; and Jacob blessed Pharaoh. And Pharaoh said unto Jacob, How many are the days of the years of thy life?  And Jacob said unto Pharaoh, The days of the years of my sojournings are a hundred and thirty years; few and evil have been the days of the years of my life, and they have not attained to the days of the years of the life of my fathers in the days of their sojournings. And Jacob blessed Pharaoh, and went out from before Pharaoh.  ”And Joseph brought Jacob his father,“ signifies the presence of general truth from the internal; ”and set him before Pharaoh,“ signifies insinuation into what is general of memory-knowledges; ”and Jacob blessed Pharaoh,“ signifies a devout wish for conjunction, and the consequent fructification; ”and Pharaoh said unto Jacob,“ signifies perception in the natural where memory-knowledges are, concerning the general truth of the church; ”How many are the days of the years of thy life?“ signifies concerning the state of life of the natural from the spiritual; ”and Jacob said unto Pharaoh,“ signifies the answer; ”The days of the years of my sojournings,“ signifies concerning what is successive of life; ”are a hundred and thirty years,“ signifies the state and quality; ”few and evil have been the days of the years of my life,“ signifies that the state of life of the natural has been full of temptations; ”and they have not attained to the days of the years of the life of my fathers,“ signifies that it has not been uplifted to the state of life of those who were before; ”in the days of their sojournings,“ signifies in respect to the state of their life; ”and Jacob blessed Pharaoh,“ signifies as before, a devout wish for conjunction and the consequent fructification; ”and he went out from before Pharaoh,“ signifies separation in respect to time.

AC 6089. And Joseph brought Jacob his father.  That this signifies the presence of general truth from the internal, is evident from the signification of ”causing to come,“ or ”bringing,“ as being to make present, and of ”coming unto“ anyone, as being presence (n. 5934, 6063); and from the representation of Jacob, as being the doctrine of natural truth, and also natural truth (n. 3305, 3509, 3525, 3546, 4538), here truth in general, because his sons represent truths in particular.  That it is from the internal, is because ”Joseph“ is the internal, from which is truth in the natural.  General truth is called the ”father“ of Joseph, because general truth is insinuated with man first of all.  This is afterward enriched with particular truths, and lastly there comes forth the view of them from the internal, that is, there come forth reason and understanding. This is very manifest in the case of man, for his judgment increases from infancy.  It is the same with spiritual truths and goods, when a man is being born anew, or is being regenerated. But after the internal has come forth from general truth in the natural, the state is changed, and the internal no longer acknowledges truth in the natural as father, but as servant. That it becomes a servant is declared by Joseph’s dream about his father: that the sun and the moon and eleven stars made obeisance to him; wherefore his father said, ”What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?“ (Gen. 37:9, 10); and therefore also his father is so often called by his sons, in the presence of Joseph, his ”servant“ (Gen. 43:28; 44:24, 27, 30, 31); and moreover Joseph was lord in all the land of Egypt, thus also over his father.

AC 6090. And set him before Pharaoh.  That this signifies insinuation into what is general of memory-knowledges, is evident from the things unfolded above (n. 6071).

AC 6091. And Jacob blessed Pharaoh.  That this signifies a devout wish for conjunction and the consequent fructification, is evident from the signification of ”to bless,“ as here being a devout wish for conjunction, namely, of truth with memory-knowledge in the natural, for this conjunction is here treated of.  ”To bless“ signifies many things: in the spiritual sense it involves all things that are good and also all that are prosperous; and from this it signifies to be gifted with the good of love and of charity (n. 3185, 4981); and it also signifies conjunction (n. 3504, 3514, 3530, 3565, 3584); and likewise fructification from the affection of truth (n. 2846); also a devout wish for prosperity (n. 3185); here therefore a devout wish for that which is here treated of, namely, for conjunction, and thus for fructification. For fructification follows from conjunction, because when conjunction has been effected, good increases and truth is multiplied, for there is then a marriage of good and truth, from which such effects are produced.  This cannot be effected before, except as from whoredom; but the good from this source is spurious, and also the truth, the good having regard to self, and the truth deriving its savor from this good.

AC 6092. And Pharaoh said unto Jacob.  That this signifies perception in the natural where memory-knowledges are, concerning the general truth of the church, is evident from the signification of ”saying,“ as being perception (n. 6063); from the representation of Pharaoh, as being the natural where memory-knowledges are (n. 5799, 6015); and from the representation of Jacob, as being the general truth of the church (n. 6089).

AC 6093. How many are the days of the years of thy life?  That this signifies concerning the state of life of the natural from the spiritual, is evident from the signification of ”days,“ and also of ”years,“ as being states (n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850); and from the signification of ”life,“ as being spiritual life (n. 5407, 5890), here spiritual life in the natural, that is, the natural from the spiritual.

AC 6094. And Jacob said unto Pharaoh.  That this signifies the answer, is evident without explication.

AC 6095. The days of the years of my sojournings.  That this signifies concerning what is successive of life, is evident from the signification of ”days“ and ”years,“ as being states (n. 6093); and from the signification of ”sojournings,“ as being life and instruction (n. 1463, 2025, 3672), thus the successive state of life.

AC 6096. Are a hundred and thirty years.  That this signifies the state and quality, is evident from the fact that all numbers in the Word signify things (n. 575, 647, 648, 755, 813, 1963, 2075, 2252, 3252, 4264, 4495, 4670, 5265), thus the state and quality of the thing which is being treated of. Wherefore this number specifically signifies the state and quality of the life which had appertained to Jacob hitherto, that is, the state and quality of the spiritual life which the natural at this time had from the spiritual.

AC 6097. Few and evil have been the days of the years of my life.  That this signifies that the state of life of the natural has been full of temptations, is evident from the signification of ”days“ and ”years,“ as being states (n. 6093, 6095); and from the signification of the ”life of Jacob,“ as being spiritual life in the natural (n. 6093). Temptations in this state are signified by the days having been ”evil.“ All temptations appear evil, for the reason that they are interior anxieties and griefs, and as it were damnations; for the man is then let into the state of his evils, consequently among evil spirits, who accuse him, and thus torment the conscience; nevertheless the angels defend him, that is, the Lord through angels, for the Lord keeps him in hope and trust, which are the forces of combat from within whereby he resists. Especially is the natural let into temptations when it is receiving the spiritual, because in the natural reside evils of life and falsities of doctrine. For this reason Jacob says this of himself, because by him is here represented the natural as to truth.

AC 6098. And they have not attained to the days of the years of the life of my fathers.  That this signifies that it has not been uplifted to the state of their life, is evident from the signification of ”attaining to,“ as here being to be uplifted (of which in what follows) and from the signification of ”days“ and of ”years of life,“ as being states of spiritual life (n. 6093, 6095, 6097). That ”attaining to“ is here to be uplifted, is because his fathers Isaac and Abraham represented more uplifted, that is, more interior things, than he; for in the supreme sense Abraham represented the Lord‘s Divine Itself, Isaac the Lord’s Divine rational, and Jacob His Divine natural. That Abraham represented the Lord‘s Divine Itself, see (n. 1965, 1989, 2011, 3245, 3251, 3305, 3439, 3703, 4615); that Isaac represented the Divine rational, (n. 1893, 2066, 2072, 2083, 2630, 2774, 3012, 3194, 3210, 4615); and that Jacob represented the Divine natural as to truth and as to good, (n. 3305, 3509, 3525, 3546, 3576, 3599, 4286, 4538, 4570, 4615). Therefore also by Abraham is represented the celestial with man, by Isaac the spiritual, and by Jacob the natural, for the reason that the regeneration of man is an image of the glorification of the Lord (n. 3138, 3212, 3296, 3490, 4402, 5688).  From all this it is now plain that by the words ”and they have not attained to the days of the years of the life of my fathers“ is signified that it has not been uplifted to the state of their life.

AC 6099. And Jacob blessed Pharaoh, signifies a devout wish for conjunction and the consequent fructification (n. 6091).

AC 6100. And he went out from before Pharaoh.  That this signifies separation in respect to time, is evident from the signification of ”going out,“ as being to be separated, here to be separated in respect to time from the natural where memory-knowledges are, which are represented by Pharaoh.  In regard to this, that by ”going out“ is signified separation in respect to time, the case is this.  In the foregoing pages the subject treated of has been the conjunction of spiritual good from the natural, which is ”Israel,“ and also of the truths of the church in the natural, which are his ”sons,“ with the internal celestial, which is ”Joseph;“ but conjunction with the natural has not yet been treated of, but only insinuation.  But in what now follows this conjunction is treated of, from verse thirteen to verse twenty-seven of this chapter (n. 6059, 6060). Hence it is that by ”Jacob went out from before Pharaoh“ is signified separation in respect to time.

AC 6101. Verses 11, 12. And Joseph made his father and his brethren dwell, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded.  And Joseph sustained his father, and his brethren, and all his father’s house, with bread, according to the mouth of the babe.  ”And Joseph made his father and his brethren dwell,“ signifies the life of spiritual good and of the truths of the church from the internal celestial; ”and gave them a possession in the land of Egypt, in the best of the land,“ signifies in the inmost of the natural mind where memory-knowledges are; ”in the land of Rameses,“ signifies the inmost of the mind and its quality; ”as Pharaoh had commanded,“ signifies with the consent of the natural where memory-knowledges are; ”and Joseph sustained his father, and his brethren, and all his father‘s house, with bread,“ signifies that from the internal celestial there was a continuous influx of good into spiritual good and the truths of the church in the natural, whence was their life; ”according to the mouth of the babe,“ signifies each according to the quality of the good of innocence.

AC 6102. And Joseph made his father and his brethren dwell. That this signifies the life of spiritual good and of the truths of the church from the internal celestial, is evident from the signification of ”to dwell,“ as being life (n. 1293, 3384, 3613, 4451, 6051); from the representation of Israel, who is here the ”father,“ as being spiritual good from the natural (n. 5801, 5803, 5807, 5812, 5817, 5819, 5826, 5833); from the representation of his sons, who are here the ”brethren,“ as being the truths of the church in the natural (n. 5414, 5879, 5951); and from the representation of Joseph, as being the internal celestial (n. 5869, 5877).  From all which it is evident that by the words ”Joseph made his father and his brethren dwell“ is signified the life of spiritual good and of the truths of the church from the internal celestial.

AC 6103. And gave them a possession in the land of Egypt, in the best of the land.  That this signifies in the inmost of the natural mind where memory-knowledges are, is evident from the signification of a ”possession,“ as being the residence of the spiritual life (n. 2658) from the signification of the ”land of Egypt,“ as being the natural mind where memory-knowledges are (n. 5276, 5278, 5280, 5288, 5301); and from the signification of ”the best of the land,“ as being the inmost, see (n. 6084). Hence it is plain that by the words ”and gave them a possession in the land of Egypt, in the best of the land“ is signified the residence of spiritual life in the inmost of the natural mind where memory-knowledges are.

AC 6104. In the land of Rameses.  That this signifies the inmost of the mind and its quality, is evident from the fact that all the names in the Word, both of persons and of places, signify things (n. 1888, 3422, 4298, 4442, 5095, 5225); and as the ”land of Goshen“ denotes the inmost of the natural mind (n. 5910, 6028, 6031, 6068), therefore ”Rameses,“ which was the best tract of land in the land of Goshen, denotes the inmost of what is spiritual in the natural mind.  But the nature of this inmost can scarcely be comprehended by man, for it contains innumerable and also ineffable things, which can only be seen in the light of heaven, thus by angels; as is the case with the rest of the names, of both places and persons, which occur in the word.

AC 6105. As Pharaoh had commanded.  That this signifies with the consent of the natural where memory-knowledges are, is evident from the signification of ”commanding,“ as being influx, see (n. 5486, 5732), but here consent, because the natural which is represented by Pharaoh has all that belongs to it by influx from the internal; and therefore that which the natural commands, does indeed appear like a command from it, but it is really from the internal; thus it is consent.  Relatively to the internal, man’s natural is almost like his speech relatively to his thought; for it appears as if the speech of man commands or gives orders, but it is the thought.

AC 6106. And Joseph sustained his father, and his brethren, and all his father‘s house, with bread.  That this signifies that from the internal celestial there was a continuous influx of good into spiritual good and the truths of the church in the natural, whence was their life, is evident from the signification of ”sustaining with bread,“ as being the influx of good; for ”to sustain“ here denotes to continually flow in, whence man has spiritual life, and ”bread“ is the good of love (n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915); from the representation of Joseph, as being the internal celestial (n. 5869, 5877); from the representation of Israel, who is here the ”father,“ as being spiritual good from the natural; from the representation of his sons, who are here the ”brethren,“ as being the truths of the church in the natural (n. 6102); and from the signification of ”all his father’s house,“ as being all in one complex that is of spiritual good and from this good.  Hence it is plain that by ”Joseph sustained his father, and his brethren, and all his father‘s house, with bread,“ is signified the continuous influx of the good of love from the internal celestial into spiritual good and the truths of the church in the natural, and into all things that are of spiritual good and from it.

AC 6107. According to the mouth of the babe.  That this signifies each according to the quality of the good of innocence, is evident from the signification of ”according to the mouth,“ as being each, and according to quality; and from the signification of ”babe,“ as being the good of innocence (n. 430, 2126, 3183, 5608). In regard to influx from the internal celestial into spiritual good and into the truths of the church in the natural according to the quality of the good of innocence, the case is this.  Innocence is that from the inmost which qualifies all the good of charity and of love.  For the Lord flows in through innocence into charity, and in proportion to the innocence, such is the reception of charity; for innocence is the very essential of charity (n. 2780, 3111, 3183, 3994, 4797, 6013). The nature of innocence may be seen as in a mirror from little children, in that they love their parents and trust in them alone, having no care but to please them; and accordingly they have food and clothing not merely for their needs, but also for their delight; and as they love their parents, they do with the delight of affection whatever is agreeable to them, thus not only what they command, but also what they suppose them to wish to command, and moreover have no self-regard whatever; not to mention many other characteristics of infancy.  But he it known that the innocence of little children is not innocence, but only its semblance.  Real innocence dwells solely in wisdom (n. 2305, 2306, 3494, 4797), and wisdom consists in bearing one’s self toward the Lord, from the good of love and of faith, as do little children toward their parents in the way just stated.

AC 6108. Verses 13-26.  And there was no bread in all the land, because the famine was very grievous, and the land of Egypt and the land of Canaan labored by reason of the famine. And Joseph gathered together all the silver that was found in the land of Egypt, and in the land of Canaan, for the produce which they bought; and Joseph brought the silver into Pharaoh‘s house. And when the silver was all spent in the land of Egypt, and in the land of Canaan, all Egypt came unto Joseph, saying, Give us bread; for why should we die beside thee because the silver faileth? And Joseph said, Give your cattle; and I will give you for your cattle, if silver fail.  And they brought their cattle unto Joseph; and Joseph gave them bread (in exchange) for the horses, and for the cattle of the flock, and for the cattle of the herd, and for the asses; and he provided them with bread (in exchange) for all their cattle in this year. And when this year was ended, they came into him in the second year, and said to him, We will not hide from my lord how that the silver is spent; and the cattle of the beast is to my lord; there is nought left before my lord, besides our body, and our ground: wherefore should we die before thine eyes, both we and our ground? buy us and our ground for bread, and we shall live, and our ground, servants to Pharaoh; and give seed, that we may live, and not die, and the ground be not laid waste. And Joseph bought all the ground of Egypt for Pharaoh; for the Egyptians sold everyone his field, because the famine grew strong upon them; and the land was Pharaoh’s.  And as for the people, he removed it to the cities from one end of the border of Egypt even to the other end thereof. Only the ground of the priests bought he not; because a portion was appointed for the priests by Pharaoh, and they ate their appointed portion which Pharaoh had given them; wherefore they sold not their ground. And Joseph said unto the people, Behold I have bought you this day and your ground for Pharaoh; lo here is seed for you, and ye shall sow the ground.  And it shall be in the ingatherings that ye shall give a fifth to Pharaoh, and four parts shall be for you, for seed of the field, and for your food, and for them in your houses, and for food for your babes.  And they said, Thou hast made us live; let us find grace in the eyes of my lord, and we will be Pharaoh‘s servants.  And Joseph made it a statute even unto this day, concerning the ground of Egypt, that Pharaoh should have the fifth; only the ground of the priests, only theirs, was not Pharaoh’s.  ”And there was no bread in all the land,“ signifies that good no longer appeared; ”because the famine was very grievous,“ signifies desolation; ”and the land of Egypt and the land of Canaan labored by reason of the famine,“ signifies that this was in the natural and within the church; ”and Joseph gathered together all the silver,“ signifies all true and adaptable memory-knowledge; ”that was found in the land of Egypt, and in the land of Canaan,“ signifies that was in the natural and in the church; ”for the produce which they bought,“ signifies that thereby they were sustained; ”and Joseph brought the silver into Pharaoh‘s house,“ signifies that it was all brought into relation to what is general in the natural; ”and when the silver was all spent in the land of Egypt, and in the land of Canaan,“ signifies that on account of the desolation, true and adaptable memory-knowledge was no longer to be seen in the natural and within the church; ”all Egypt came unto Joseph,“ signifies application to the internal; ”saying, Give us bread,“ signifies an entreaty concerning the sustenance of the spiritual life; ”for why should we die beside thee because silver faileth?“ signifies that otherwise by reason of the lack of truth there would be spiritual death; ”and Joseph said,“ signifies the internal from which is the answer; ”Give your cattle, and I will give you (in exchange) for your cattle,“ signifies that they should bring forward the goods of truth, and they would be sustained; ”if silver fail,“ signifies if truth is no longer visible to them; ”and they brought their cattle unto Joseph,“ signifies the goods of truth, that they were brought forward; ”and Joseph gave them bread,“ signifies sustenance in respect to the spiritual life; ”(in exchange) for the horses,“ signifies memory-knowledges from the intellectual; ”and for the cattle of the flock, and for the cattle of the herd,“ signifies interior and exterior goods of truth; ”and for the asses,“ signifies things of service; ”and he provided them with bread (in exchange) for all their cattle,“ signifies sustenance through the influx of good from the internal; ”in this year,“ signifies the period of this state; ”and when this year was ended,“ signifies desolation after the period of this state; ”they came unto him in the second year,“ signifies the beginning of the following state; ”and said to him, We will not hide from my lord,“ signifies a perception that it was known to the internal; ”how that the silver is spent,“ signifies truth not visible on account of the desolation; ”and the cattle of the beast is to my lord,“ signifies the good of truth in like manner; ”there is nought left before my lord, besides our body and our ground,“ signifies that the receptacles of good and truth were completely desolated; ”wherefore should we die before thine eyes, both we and our ground?“ signifies that if they should be desolated there would no longer be spiritual life under the internal; ”buy us and our ground for bread,“ signifies the appropriation of both receptacles, that they may be sustained with good; ”and we shall live, and our ground, servants to Pharaoh,“ signifies total submission; ”and give seed,“ signifies in this way an influx of the good of charity and of the truth of faith; ”that we may live and not die,“ signifies spiritual life from this source, and no longer any fear of damnation; ”and the ground be not laid waste,“ signifies that the mind must be cultivated with the memory-knowledges of the church; ”and Joseph bought all the ground of Egypt for Pharaoh,“ signifies that the internal appropriated to itself the whole natural mind where memory-knowledges are, and placed it under general auspices; ”for the Egyptians sold everyone his field,“ signifies the renunciation and subjection of all things which are of service to the church; ”because the famine grew strong upon them,“ signifies because there was desolation even to despair; ”and the land was Pharaoh’s,“ signifies that all things were subjected to the natural that was under the auspices of the internal; ”and as for the people he removed it to the cities,“ signifies that truths of memory-knowledge were referred to doctrinal things; ”from one end of the border of Egypt even to the other end thereof,“ signifies extension through the whole natural where memory-knowledges are; ”only the ground of the priests bought he not,“ signifies that the internal procured for itself from the natural capacities to receive good, because these are from itself; ”because a portion was appointed for the priests by Pharaoh,“ signifies that it was set in order by the natural that was under the auspices of the internal; ”and they ate their appointed portion which Pharaoh had given them,“ signifies that goods did not appropriate to themselves more than was according to the setting in order; ”wherefore they sold not their ground,“ signifies that for this reason they had no need to renounce and submit them; ”and Joseph said unto the people,“ signifies the influx of the internal into the truths of memory-knowledge; ”Behold I have bought you this day and your ground for Pharaoh,“ signifies that it procured these for itself, and made them subject to the general in the natural that was under the auspices of the internal; ”lo here is seed for you, and ye shall sow the ground,“ signifies the good of charity and the truth of faith that were to be implanted; ”and it shall be in the ingatherings,“ signifies the fruits thence derived; ”that ye shall give a fifth to Pharaoh,“ signifies remains, that these are for the general in the natural that is under the auspices of the internal; ”and four parts shall be for you,“ signifies those things which were not yet remains; ”for seed of the held,“ signifies for the nourishment of the mind; ”and for your food, and for them in your houses,“ signifies that thereby the good of truth may be in each and all things; ”and for food for your babes,“ signifies in those things which are of innocence; ”and they said, Thou hast made us live,“ signifies spiritual life in no other manner and from no other source; ”let us find grace in the eyes of my lord,“ signifies the will that in this way they be made subject, and humiliation; ”and we will be Pharaoh‘s servants,“ signifies that they renounce their own, and submit to the natural that is under the auspices of the internal; ”and Joseph made it a statute,“ signifies what is concluded from consent; ”even unto this day,“ signifies eternally; ”concerning the ground of Egypt, that Pharaoh should have the fifth,“ signifies remains, as before; ”only the ground of the priests, only theirs, was not Pharaoh’s,“ signifies capacities to receive good, that these are immediately from the internal.

AC 6109. And there was no bread in all the land.  That this signifies that good no longer appeared, is evident from the signification of ”bread,“ as being the good of love and of charity (n. 6106); and from the signification of there ”being none in all the land,“ as being that it no longer appeared. In what now follows, the internal celestial is treated of, that it reduced all things in the natural into order under a general principle, to the end that there might be effected a conjunction of memory-knowledges with the truths of the church, and through these truths with spiritual good, and through this good with the internal celestial. But as the reduction of memory-knowledges into order under a general principle cannot be effected otherwise than through vastations of good and desolations of truth, and, soon afterward, through the giving of sustenance therefore in what now follows, all these things are treated of in the internal sense.  But for many reasons these things rarely take place with a man during his life in this world; whereas in the other life they take place with all who are being regenerated.  And as they do not take place with man in this world, it is no wonder if they appear to him as things unknown, and seem to him like secret things never before heard of.

AC 6110. Because the famine was very grievous.  That this signifies desolation, is evident from the signification of ”famine,“ as being a lack of good and of knowledges (n. 1460, 3364, 5277, 5279, 5281, 5300, 5579, 5893); thus a ”very grievous famine“ denotes desolation (n. 5360, 5376, 5415, 5576). With regard to desolation, be it known that truths and goods and the knowledges thereof make the spiritual life of those who are in heaven, for these are the celestial and spiritual foods with which they are nourished.  These foods are given them daily by the Lord.  When it is morning with them, goods are supplied; when it is noon, truths are supplied; but when it is evening, goods and truths are lacking, and this even unto twilight and the return of morning.  The angels are then kept in a state of appetite, which is of such a nature that they long for these things more than those who are hungry on earth long for food.  This state is signified by ”famine,“ and it is a kind of desolation, but not such as exists with those who are in the lower earth (n. 698, 699, 1106-1113).

[2] Scarcely anyone in this world can believe that the angelic heaven has such an appetite for truths and goods and the knowledges of these; for they who are intent on nothing else than gain and glory and indulgence in pleasures, will wonder that such things are a matter of life to the angels, and will say, ”What are knowledges of good and of truth to me? what have these to do with life?  The things which give life and the delight of life are riches, honors, and pleasures.“ But be it known to them that the life which is from these things is the life of the body, and not the life of the soul, and that the former life perishes with the body, but the latter remains to eternity; and that they consult their own evil who during their abode in this world think nothing about the spiritual life.

[3] As further regards desolation, it is for the sake of inducing appetite, for goods and truths are received in accordance with this; and when the desires excited by appetite are obtained, they cause satisfaction and happiness.  Wherefore in the other life they who are in desolation are soon afterward refreshed, and attain their desires.  By means of such alternations are all made perfect. It is worthy of note that the alternations of the day in the natural world--morning, midday, evening, night, and again morning--perfectly represent the alternations in the spiritual world, with only this difference: that the alternations of the spiritual world flow into the understanding and the will, and sustain those things which are of the life; while the alternations in the natural world flow into those things which are of the body, and sustain them.

[4] What is still more worthy of note is that the shades of evening and the darkness of night do not come from the Lord, but from things that belong to angels, spirits, and men. For the Lord as a Sun is continually shining and flowing in, but evils and falsities from what is one‘s own, being in men, spirits, and angels, turn and convert them from the Lord, and thus lead them into the shades of evening, and those who are evil into the darkness of night; in like manner as the sun of our world is continually shining and inflowing, but the earth by its rotation turns itself away from it, and brings itself into shade and darkness.

[5] The reason why these alternations take place in the natural world is that the natural world comes forth from the spiritual world, and therefore also subsists from it; and hence it is that universal nature is a theater representative of the Lord’s kingdom (n. 3483, 4939). The reason why these alternations exist in the spiritual world is that all who are in heaven may be continually perfected.  From this there are such alternations also in the natural world, for otherwise all things therein would perish with drought.

[6] Yet be it known that in heaven there is no night, but only evening, which is succeeded by the twilight that precedes the morning.  But in hell there is night. There are alternations there also, but these are opposite to the alternations in heaven; for in hell morning is the heat of cupidities, noon is the itching of falsities, evening is anxiety, and night is torment.  Yet through all these alternations the night dominates, and it is only the variations of shade and of the darkness of night that present these alternations.

[7] Be it further known that in the spiritual world the alternations with one person are not like those with another; and also that the alternations there are not distinguished into stated times, because it is the variations of state that present them to view; for in place of times in the natural world there are states in the spiritual world (n. 1274, 1382, 2625, 2788, 2837, 3254, 3356, 4814, 4882, 4901, 4916).

AC 6111. And the land of Egypt and the land of Canaan labored by reason of the famine.  That this signifies that this was in the natural where memory-knowledges are, and within the church, is evident from the signification of the ” land of Egypt,“ as being the natural mind where memory-knowledges are (n. 5276, 5278, 5280, 5288, 5301); from the signification of the ”land of Canaan,“ as being the church (n. 6067); and from the signification of ”famine,“ as being desolation (n. 6110). Hence it is evident that by the words ”the land of Egypt and the land of Canaan labored by reason of the famine“ is signified that there was desolation in the natural where memory-knowledges are, and within the church.

AC 6112. And Joseph gathered together all the silver.  That this signifies all true and adaptable memory-knowledge, is evident from the signification of ”gathering together,“ as being to bring together into a one; from the representation of Joseph, as being the internal celestial; and from the signification of ”silver,“ as being truth (n. 1551, 2954, 5658), but here true and adaptable memory-knowledge, for it is said of the silver in the land of Egypt and in the land of Canaan, as presently follows.  Hence it is that by ”Joseph gathered together all the silver“ is signified that the internal celestial brought together into a one all the true and adaptable memory-knowledge.  A memory-knowledge is said to be true and adapt able that has not been darkened by fallacies, which, so long as they cannot be dispelled, render the memory-knowledge unadaptable; and so also is a memory-knowledge which has not become perverted by applications to falsities and to evils by others or by one‘s self, for when these have once been impressed on any memory-knowledge, they remain.  Therefore all memory-knowledge that is free from such vitiations, is true and adaptable memory-knowledge.

AC 6113. That was found in Egypt, and in the land of Canaan. That this signifies that was in the natural and in the church, is evident from the signification of the ”land of Egypt,“ as being the natural where memory-knowledges are (n. 6111); and from the signification of the ”laid of Canaan,“ as being the church (n. 6067).  By the church is here meant that which is of the church with man, for man is a church when he is in good and truth, and an assemblage of such men makes the church in general.

AC 6114. For the produce which they bought.  That this signifies that thereby they were sustained, is evident from the signification of ”produce,“ as being the truth of the church (n. 5402); and from the signification of ”buying,“ as being to appropriate (n. 4397, 5374, 5397, 5406, 5410, 5426).  Thus the signification is, to be sustained, for the subject treated of is the spiritual food which is signified by ”produce,“ which food when appropriated sustains the spiritual life.

AC 6115. And Joseph brought the silver into Pharaoh’s house. That this signifies that it was all brought into relation to what is general in the natural, is evident from the signification of ”bringing into,“ as being to bring into relation and to introduce; from the signification of ”silver,“ as being true and adaptable memory-knowledge (n. 6112); and from the representation of Pharaoh, as being the natural in general (n. 5160, 5799, 6015); thus the ”house of Pharaoh“ is what is general in the natural, because it is everything therein in the complex.

[2] In regard to true and adaptable memory-knowledges being brought into relation to what is general, be it known that in order to be anything, all memory-knowledges and also all truths whatsoever, must be brought into relation to their generals, and must be placed and contained in and under a general, as otherwise they are at once dissipated.  For in order that memory-knowledges and truths may be anything, they must be brought into a form in which they shall mutually regard each other, which cannot be effected unless they are consociated under a general; and therefore it is this general which holds them together in form, and causes that each constituent therein may have its own quality. The general itself, together with other generals, must also be brought into relation under things more general and the more general things again, under the most general; for otherwise the general things, and likewise the more general things, would be dissipated.

[3] The most general universal, by virtue of which all things are held together, is the Lord Himself, and that which holds together is the Divine truth proceeding from Him.  The more general things are the general societies in the spiritual world, into which the Divine truth flows and distinguishes them in kind from one another.  The general things are the societies less general under each more general society.  The more general societies are those to which the members, organs, and viscera in man correspond, which by a wonderful connection are in such a form that they mutually regard each other, and thus mutually hold each other together, and also present themselves as a one. In man, the most general universal, which holds the single things together, is the soul; thus also it is the Divine truth proceeding from the Lord, for this is continually flowing in and causing the soul to be such as it is.

[4] The Divine truth proceeding from the Lord is what is called the ”Word through which all things were created“ (John 1:1-3), or through which all things have come into existence, consequently through which all things subsist.  That all things in the universal natural world are under a general, and each thing under its own general; and that otherwise they cannot subsist, will be plainly discerned by him who is willing to pay attention to the things in nature.

AC 6116. And when the silver was all spent in the land of Egypt, and in the land of Canaan.  That this signifies that on account of the desolation, true and adaptable memory-knowledge was no longer to be seen in the natural and within the church, is evident from the signification of ”being all spent,“ as being to be no longer visible; from the signification of ”silver,“ as being true and adaptable memory-knowledge (n. 6112); from the signification of the ”land of Egypt,“ as being the natural where memory-knowledges are (n. 6111); and from the signification of the ”land of Canaan,“ as being the church (n. 6067). That it was on account of the desolation, is evident from what goes before (n. 6110).

AC 6117. And all Egypt came unto Joseph.  That this signifies application to the internal, is evident from the signification of ”coming unto him,“ as being to be applied; from the signification of ”Egypt,“ as being memory-knowledge; and from the representation of Joseph, as being the internal. That all the memory-knowledge in the natural was under the auspices of the internal, is signified by Joseph‘s being ruler over all the land of Egypt.  But the conjunction of the truths of the church with the memory-knowledges in the natural is what is now described in the internal sense.

AC 6118. Saying, Give us bread.  That this signifies an entreaty concerning the support of the spiritual life, is evident from the signification of ”giving,“ when predicated of bread, as being to sustain; and from the signification of ”bread,“ as being spiritual life. For by ”bread“ is specifically signified the good of love and of charity, but in general spiritual life, for in this case by ”bread“ is meant all food (n. 2165); and when all food in general is meant, spiritual life is meant, for in the spiritual sense food in general is all the good of love and also all the truth of faith, and these two are what make spiritual life.

AC 6119. For why should we die beside thee because the silver faileth?  That this signifies that otherwise by reason of the lack of truth there would be spiritual death, is evident from the signification of ”dying,“ as being spiritual death; and from the signification of ”silver failing,“ as being a lack of truth. ”Silver“ denotes true and adapt able memory-knowledge, (n. 6112).  In regard to the fact that there is spiritual death when there is a lack of truth, the case is this.  Spiritual life consists in activities according to truths, consequently in uses; for they who are in spiritual life have an appetite and a longing for truths with a view to life, that is, that they may live according to them, thus with a view to uses.  So far therefore as they are able to receive truths in accordance with which uses may be done, so far they are in spiritual life, because so far they are in the light of intelligence and of wisdom.  When therefore truths fail, as is the case when a state of shade comes, which is signified in the Word by ”evening“ (n. 6110), the spiritual life labors; for such things present themselves as belong to shade, that is, to spiritual death; for in this case they are not as before kept in the light, but are in part let back into their own; and hence there arises from the shade an image of spiritual death, that is, of damnation.

[2] That by ”death“ is signified spiritual death, or damnation, is evident from very many passages in the Word, of which it will suffice to adduce the following.  In Isaiah:--

In righteousness He shall judge the poor, and reprove with rectitude the wretched of the earth. But He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He cause the wicked to die (Isa 11:4);

speaking of the Lord.  The ”rod of His mouth,“ and the ”breath of His lips,“ denote the Divine truth from which is judgment; ”to die“ denotes to be damned. Again:--

He will swallow up death eternally; and the Lord Jehovih will wipe away the tear from upon all faces (Isa. 25:8).

Again:--

The dead shall not live; the Rephaim shall not rise; because Thou hast visited, Thou hast extinguished them (Isa. 26:14).

Again:--

Thy dead shall live, my carcass, they shall arise (Isa. 26:19).

Again:--

Ye have said, We have made a covenant with death, and with hell have we made a vision; your covenant with death shall be abolished, and your vision with hell shall not stand (Isa. 28:15, 18).

[3] In Jeremiah:--

Ye wait for the light, but He turns it into the shadow of death, He makes it thick darkness (Jer. 13:16).

In Ezekiel:--

Ye have profaned Me among My people for handfuls of barley and for pieces of bread, to slay the souls that should not die, and to make the souls live that should not live (Ezek. 13:19).

In Hosea:--

I will redeem them from the hand of hell; from death I will deliver them; O death, I will be thy pests; O hell, I will be thy destruction (Hosea 13:14).

In David:--

Thou liftest me up from the gates of death (Ps. 9:13).

Again:--

Enlighten mine eyes, lest perchance I sleep death (Ps. 13:3).

Again:--

The cords of death compassed me, and the cords of hell (Ps. 18:4, 5).

Again:--

They shall be set as a flock in hell; death shall pasture them (Ps. 49:14).

In John:--

I have the keys of hell and of death (Rev. 1:18).

Again:--

He that overcometh shall not be hurt in the second death (Rev. 2:11).

[4] Again:--

I know thy works, that thou hast a name that thou livest, but thou art dead. Be thou watchful, and establish the things that remain, which are ready to die (Rev. 3:1, 2).

In Matthew:--

The people that sitteth in darkness saw a great light; and to them that sit in the region and shadow of death, to them light hath arisen (Matthew 4:16).

In John:--

He that heareth My word, and believeth on Him that sent Me, shall have eternal life, and shall not come into judgment, but hath passed from death unto life (John 5:24).

Again:--

I go away, and ye shall seek Me, but ye shall die in your sin. I said therefore unto you that ye shall die in your sins; for unless ye believe that I am, ye shall die in your sins. If anyone shall keep My word, he shall never see death (John 8:21, 24, 51, 52).

As ”death“ signified damnation, the people of the representative church were forbidden to touch the dead, and if they touched they were unclean, and were to be cleansed (Ezek. 44:25; Lev. 15:31; 21:1, 2; 22:8; Num. 6:6-12; 19:11-22).

AC 6120. And Joseph said.  That this signifies the internal from which is the answer, is evident from the representation of Joseph, as being the internal; that it signifies the answer is evident.

AC 6121. Give your cattle; and I will give you (in exchange) for your cattle.  That this signifies that they should bring forward the goods of truth and they would be sustained, is evident from the signification of ”cattle,“ as being the goods of truth (n. 6016, 6045); and from the signification of ”giving (in exchange) for them,“ namely, bread, as being the sustenance of the spiritual life (n. 6118).

AC 6122. If silver fail.  That this signifies if truth is no longer visible to them, is evident from the signification of ”silver failing,“ as being a lack of truth, thus that truth is no longer visible (n. 6116, 6119). Truth is said to be not visible, because in a state of desolation truth appears as if it had fled away. Yet it is present, for all the truth and good which have at any time been given by the Lord to man, spirit, and angel, remain, and nothing of them is taken away; but in a state of desolation they are obscured by what is their own, so as not to appear; but when a state of light returns, they become present and visible. From this it is plain what is meant by truth not being visible.

AC 6123. And they brought their cattle unto Joseph.  That this signifies the goods of truth, that they were brought forward, is evident from the signification of ”bringing,“ as being to be brought forward; and from the signification of ”cattle,“ as being the goods of truth (n. 6016, 6045).

AC 6124. And Joseph gave them bread.  That this signifies sustenance in regard to the spiritual life, is evident from the signification of ”giving bread,“ as being the sustenance of the spiritual life (n. 6118).

AC 6125. (In exchange) for the horses.  That this signifies memory-knowledges from the intellectual, is evident from the signification of ”horses,“ as being things intellectual (n. 2760-2762, 3217, 5321); and because they are predicated of Egypt, by which are signified memory-knowledges, ”horses“ here denote memory-knowledges from the intellectual. It is here necessary to state what these memory-knowledges from the intellectual are. Man has an intellectual, and he has a will, and this not only in his internal man, but also in his external. The intellectual in a man grows and increases from his infancy to his maturity, and consists in viewing things from what belongs to experience and to memory-knowledge; and also in viewing causes from effects; and in viewing consequences in connection with their causes. Thus the intellectual consists in the comprehension and perception of such things as are of civic and moral life. It comes into existence from the influx of light from heaven; and therefore every man can be perfected in respect to the intellectual. The intellectual is given to everyone according to his application, according to his life, and according to his nature; nor is it lacking in anyone, provided he is of sound mind. It is given to man to the end that he may be in freedom and in choice, that is, in the freedom of choosing good or evil. Unless man has such an intellectual as has been described, he cannot do this of himself, thus neither could anything be appropriated to him.

[2] Be it known further, that it is man’s intellectual which receives what is spiritual, so as to be a recipient of spiritual truth and good. For nothing of good, that is, of charity, and nothing of truth, that is, of faith, can be insinuated into anyone who has not an intellectual, but they are insinuated according to his intellectual; and therefore also man is not regenerated by the Lord until in adult age and possessed of an intellectual, before which period the good of love and truth of faith fall as seed into ground that is quite barren. But when a man has been regenerated, his intellectual performs the use of seeing and perceiving what is good, and thereby what is true; for the intellectual carries over those things which are of the light of heaven into those which are of the light of nature, whereby the former appear in the latter as do the interior affections of man in a face free from pretence; and as the intellectual performs this use, therefore in the Word, in many passages where the spiritual of the church is treated of, its intellectual also is treated of, as of the Lord‘s Divine mercy shall be shown elsewhere.

[3] From all this it is now evident what is meant by memory-knowledges from the intellectual, namely, that they are memory-knowledges which confirm those things that a man intellectually apprehends and perceives, whether these are evil or good.  These memory-knowledges are signified in the Word by ”horses from Egypt;“ as in Isaiah:--

Woe to them that go down into Egypt for help, and lean on horses; and trust on the chariot, because they are many, and upon the horsemen, because they are very strong; and they look not unto the Holy One of Israel, and seek not Jehovah. For Egypt is man, and not God; and his horses flesh, and not spirit (Isa. 31:1, 3);

where ”horses from Egypt“ denote memory-knowledges from a perverted intellectual.

[4] In Ezekiel:--

He rebelled against him in sending his ambassadors into Egypt, that it might give him horses and much people. Shall he prosper? shall he escape that doeth this? (Ezek. 17:15);

where also ”horses from Egypt“ denote memory-knowledges from a perverted intellectual, which are consulted in matters of faith, while the Word, that is, the Lord, is not believed except from these; thus it is not believed at all, for denial reigns in a perverted intellectual.

[5] That such memory-knowledges were destroyed is represented by the horses and chariots of Pharaoh being drowned in the sea Suph; and because these knowledges are signified by ”horses,“ and false doctrinal things by ”chariots,“ therefore ”horses and chariots“ are so often mentioned in the Word, see (Exod. 14:17, 18, 23, 26, 28); and thereafter in the Song of Moses and Miriam:--

The horse of Pharaoh went in, and also his chariot, and also his horsemen, into the sea; but Jehovah caused the waters of the sea to return upon them. Sing ye to Jehovah, for exalting He hath exalted Himself; the horse and his rider hath He cast into the sea (Exod. 15:19, 21).

[6] Similar memory-knowledges are also signified by what was prescribed in Moses for the king over Israel:--

If they desire a king, a king from the midst of the brethren shall be set over them; only he shall not multiply horses for himself, nor bring back the people into Egypt in order that he may multiply horses (Deut. 17:15, 16);

a king represented the Word as to Divine truth (n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4789, 4966, 5044, 5068), thus as to intelligence, for this when genuine is from Divine truth.  That intelligence ought to be procured by means of the Word, which is Divine truth, and not by means of memory-knowledges from one’s own intellectual, is signified by the injunction that the king ”should not multiply horses, and should not bring back the people into Egypt in order that he may multiply horses.“

AC 6126. And for the cattle of the flock, and for the cattle of the herd.  That this signifies the interior and exterior goods of truth, is evident from the signification of ”flock,“ as being interior goods, and from the signification of ”herd,“ as being exterior goods (n. 5913); and as it is the goods of truth that are signified, it is said ”cattle of the flock, and cattle of the herd,“ ”cattle“ being the good of truth (n. 6016, 6045, 6049).

AC 6127. And for the asses.  That this signifies things of service, is evident from the signification of ”asses,“ as being things of service (n. 5958, 5959).

AC 6128. And he provided them with bread (in exchange) for all their cattle.  That this signifies sustenance through the influx of good from the internal, is evident from the signification of ”providing with bread,“ or giving them bread, as being the sustenance of the spiritual life (n. 6118); from the signification of ”cattle,“ as being the good of truth (n. 6126); and from the representation of Joseph who provided them, as being the internal. That it was through the influx of good from the internal, follows, because all the sustenance of spiritual life in the natural is effected by means of influx from the internal, that is, from the Lord through the internal. As mention is so frequently made of influx, and perhaps few know what is meant by influx, it is necessary to state what it is. The nature of influx may be seen from a comparison with such things as inflow in nature, as from the influx of heat from the sun into all things of the earth, whence comes vegetative life; and from the influx of light into the same, whence comes what is helpful to vegetative life, and besides is the source of the consequent colors and beauties; in like manner from the influx of heat into the surface of our bodies, and also of light into the eye; in like manner from the influx of sound into the ear; and so on.  From this it may be comprehended what is the influx of life from the Lord, who is the Sun of heaven, from whom comes the heat which is love, and the spiritual light which is faith.  moreover the influx itself is plainly felt; for heavenly heat, which is love, causes the vital heat which is in man; and heavenly light, which is faith, causes the intellectual light which is in man; but these are varied according to the reception.

AC 6129. In this year.  That this signifies the period of this state, is evident from the signification of a ”year,“ as being an entire period from beginning to end (n. 2906).

AC 6130. And when this year was ended.  That this signifies desolation after the period of this state, is evident from the signification of ”this year being ended,“ as being after the period of this state.  That a ”year“ denotes the period of an entire state, may be seen just above (n. 6129).  That there was desolation after that period, is plain from what now follows.

AC 6131. They came unto him in the second year.  That this signifies the beginning of the following state, is evident from what goes before, thus without further explication.

AC 6132. And said to him, We will not hide from my lord.  That this signifies that it was known to the internal, is evident from the signification of ”saying,“ as being perception (n. 6063); from the representation of Joseph, who is here the ”lord,“ as being the internal; and from the signification of not hiding it from him,” as being to be known.  That in the internal sense “not to hide” denotes to be known, is because everything that comes forth and takes place in the natural is known to the internal, for the natural has from the internal all that belongs to itself, and therefore nothing can be concealed from the internal.  Nevertheless in the external sense, and especially in the historical sense, the present form of speech is made use of; just as when the Lord speaks to a man He first questions him concerning the matter in hand, although it is fully known to Him; as for instance when the angel of Jehovah spake unto Hagar (Gen. 16:7, 8); unto Abraham (Gen. 18:9); and unto Moses (Exod. 4:2); and indeed in no other way would the external feel satisfied, for unless it utters a thing, it believes that it is not known.

AC 6133. How that our silver is spent.  That this signifies truth not visible on account of the desolation, is evident from what was said above (n. 6116), where like words occur.

AC 6134. And the cattle of the beast is to my lord.  That this signifies the good of truth in like manner, is evident from the signification of the “cattle of the beast,” or of the “cattle of the flock and of the herd,” as being the interior and exterior good of truth (n. 6126).  That this in like manner was no longer visible on account of the desolation, is plain from what was said just above concerning the silver (n. 6133).

AC 6135. There is nought left before my lord besides our body and our ground.  That this signifies that the receptacles of good and truth were completely desolated, is evident from the signification of “body,” as being a receptacle of good; and from the signification of “ground,” as being a receptacle of truth.  That “ground” denotes a receptacle of truth is because it receives seeds, and by the seeds that are sown in it are specifically signified those things which are of faith from charity, thus which are of truth from good (n. 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373); hence “ground” denotes a receptacle of truth, as may be seen from what has before been said and shown concerning “ground” (n. 566, 1068, 3671). That these receptacles were desolated is signified by there being “naught left before my lord besides.”

[2] In the genuine sense “body” signifies the good which is of love, and “ground” the truth which is of faith; but when the truths and goods of truth which are signified by “silver” and “cattle” are no longer visible on account of the desolation, then by “body” is signified only a receptacle of good, and by “ground” only a receptacle of truth.  That in the genuine sense “body” signifies the good which is of love, is because the body, or the whole man which is meant by the “body,” is a receptacle of life from the Lord, thus a receptacle of good; for the good of love makes the life itself in man, because the vital heat, which is love, is the vital heat itself; and unless this heat is in a man, he is a dead thing.  Therefore it is that by the “body” in the internal sense is meant the good of love.  And even if a man has no heavenly love, but only infernal love, still the inmost of his life is from heavenly love, for this love continually flows in from the Lord and effects in him vital heat in its beginning; but in its progress it is perverted by the man, whence comes infernal love, from which there is an unclean heat.

[3] That in the genuine sense “body” is the good of love, is very evident from the angels, for when they become present, love so pours out of them that you would believe them to be nothing but love, and this from their whole body, which also appears bright and shining from the light which is from the love; for the good of love is like a flame which emits from itself light, which is the truth of faith thence derived.  This being the character of the angels in heaven, what must not the Lord Himself be, from whom the angels have everything of love, and whose Divine Love appears as a Sun from which the universal heaven has its light, and all who are therein have their heavenly heat, that is, their love, thus their life.  It is the Lord‘s Divine Human which so appears, and from which all these things are.  From this it is evident what is meant by the Lord’s “body,” namely, the Divine love, in like manner as by His “flesh” (n. 3813). Moreover the Lord‘s very body when glorified, that is, made Divine, is nothing else.  What else must we think about the Divine, which is infinite?

[4] From all this it may be known that by the “body” in the Holy Supper nothing else is meant than the Lord’s Divine love toward the universal human race, concerning which it is thus written in the Gospels:--

Jesus taking the bread, and blessing, brake and gave to the disciples, and said, Take, eat; this is My body (Matt. 26:26; Mark 14:22; Luke 22:19);

“this is My body,” He said of the bread, because by the “bread” also is signified the Divine love (n. 276, 680, 2165, 2177, 3464, 3478, 3735, 4735, 5915).

[5] The Divine love is also signified by the Lord‘s “body” in John:--

Jesus said, Destroy this temple, and in three days I will raise it up. But He spake of the temple of His body (John 2:19, 21);

the “temple of His body” is the Divine truth from the Divine good. The “temple” is the Lord as to Divine truth, (n. 3720).  And because His “body” in the supreme sense is the Divine good of the Lord’s Divine love, therefore all who are in heaven are said to be “in the Lord‘s body.”

[6] That the Lord’s “body” is the Divine good, is evident also from these words in Daniel:--

I lifted up mine eyes, and saw, and behold, a man clothed in linen, whose loins were girded with gold of Uphaz; his body also was like the tarshish, and his face as the appearance of lightning, and his eyes as torches of fire, and his arms and his feet like the shining of burnished brass, and the voice of his words like the voice of a multitude (Daniel 10:5, 6);

by the “gold of Uphaz with which the loins were girded,” by the “appearance of lightning which was on his face,” by the “torches of fire which his eyes presented,” and by the “shining of brass which was of his arms and his feet,” are signified the goods of love; that “gold” is the good of love, may be seen above (n. 113, 1551, 1552, 5658), and also “fire” (n. 934, 4906, 5215), and because “fire” so also “lightning;” and that “brass” is the good of love and of charity in the natural (n. 425, 1551); by the “tarshish,” like to which the rest of the body appeared, namely-the middle of the body between the head and the loins, is signified the good of charity and of faith, for the tarshish is a flashing precious stone.

AC 6136. Wherefore should we die before thine eyes, both we and our ground?  That this signifies that if they should be desolated there would no longer be spiritual life under the internal, is evident from the signification of “before thine eyes,” as being under the internal, for by Joseph, to whom these words were spoken, is represented the internal; from the signification of “both we and our ground,” as being the receptacles of good and truth (n. 6135), thus the receptacles of spiritual life. These receptacles are said to “die” when there is not within anything of spiritual life; for by “dying” is signified desolation, that is, the privation of good and truth, which good and truth make spiritual life.

AC 6137. Buy us and our ground for bread.  That this signifies the appropriation of both receptacles that they may be sustained with good, is evident from the signification of “buying,” as being appropriation (n. 4397, 5374, 5397, 5406, 5410, 5426); from the signification of “us and our ground,” as being the receptacles of good and truth (n. 6135, 6136), thus both receptacles; and from the signification of, “for bread,” as being sustenance from good. That “bread” is the good both of love and of faith, is because by it is meant also all food in general (n. 6118).

AC 6138. And we shall live, and our ground, servants to Pharaoh.  That this signifies total submission, is evident from the signification of “we and our ground,” as being the receptacles of good and of truth (n. 6135-6137); and from the signification of “servants,” as being to be without freedom from man‘s own (n. 5760, 5763), thus total submission. By receptacles are meant the very forms of men; for men are nothing else than forms receptive of life from the Lord, and these forms are such by inheritance and by actual life that they refuse to admit the spiritual life which is from the Lord.  But when these receptacles have been so far renounced that they no longer have any freedom from the man’s own, there is total submission. A man who is being regenerated is at last so far reduced by repeated alternations of desolation and sustenance that he no longer wills to be his own, but the Lord‘s; and when he has become the Lord’s he comes into a state of such a nature that when he is left to self he grieves and is seized with anxiety; and when he is delivered from this state of self he returns into his happiness and bliss. In such a state are all the angels.

[2] In order that He may make a man blessed and happy, the Lord wills a total submission, that is, that he be not partly his own and partly the Lord‘s, for then there are two lords, which no one can serve at the same time (Matt. 6:24). Total submission is also meant by the Lord’s words in Matthew:--

He that loveth father and mother more than Me is not worthy of Me; and he that loveth son and daughter more than Me is not worthy of Me (Matthew 10:37);

where by “father and mother” are signified in general those things which are man‘s own from inheritance, and by “son and daughter” those things which are his own from actual life. Man’s own is also signified by “soul” in John:--

He that loveth his soul shall lose it; but he that hateth his soul in this world shall keep it unto life eternal. If anyone will minister to Me, let him follow Me; and where I am, there shall also My servant be (John 12:25, 26).

Total submission is also signified by the Lord‘s words in Matthew:--

Another disciple said, Lord, suffer me first to go and bury my father. But Jesus said to him, Follow Me; and let the dead bury their dead (Matthew 8:21, 22).

[3] That submission must be total is very evident from the first commandment of the church:--

Thou shalt love the Lord thy God from all thy heart, and from all thy soul, and from all thy mind, and from all thy forces; this is the first commandment (Mark 12:30).

Thus because love to the Lord does not come from man, but from the Lord Himself, therefore all the heart, all the soul, all the mind, and all the forces, which are recipients, must be the Lord’s, consequently submission must be total.  Such is the submission which is here signified by the words “we shall live, and our ground, servants to Pharaoh,” for by Pharaoh is represented the natural in general which is under the auspices of the internal celestial, in the supreme sense under the auspices of the Lord, who in this sense is “Joseph.”

AC 6139. And give seed.  That this signifies in this way an influx of the good of charity and of the truth of faith, is evident from the signification of “seed,” as being the good of charity and the truth of faith (n. 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373).  That “to give” these is influx, is evident, because they come into man by influx from the Lord.

AC 6140. That we may live, and not die.  That this signifies spiritual life from this source and no longer any fear of damnation, is evident from the signification of “living,” as being spiritual life (n. 5890); and from the signification of “dying,” as being damnation (n. 6119), here the fear of damnation, because in a state of desolation, when a mart is being regenerated, there is no damnation, but fear of damnation.

AC 6141. And the ground not laid waste.  That this signifies that the mind must be cultivated with the memory-knowledges of the church, is evident from the signification of the “ground,” as being the receptacle of truth (n. 6135-6137)--the receptacle itself being the mind, here the natural mind, because it is the ground of Egypt that is spoken of; and from the signification of “being laid waste,” as being to be without truth that is visible; in the present case, without the memory-knowledges of the church, for by the “Egyptians” are signified the memory-knowledges of the church (n. 4749, 4964, 4966, 6004), which also are the truths of the natural. That the “land of Egypt” is the natural mind where memory-knowledges are, may be seen above (n. 5276, 5278, 5280, 5288, 5301); wherefore the “ground of Egypt” signifies this mind specifically. Therefore by “the ground not being laid waste” is signified that the mind must be cultivated with memory-knowledges.

AC 6142. And Joseph bought all the ground of Egypt for Pharaoh. That this signifies that the internal appropriated to itself the whole natural mind where memory-knowledges are, and placed it under general auspices, is evident from the representation of Joseph, as being the internal; from the signification of “buying,” as being to appropriate to one‘s self (n. 4397, 5374, 5406, 5410, 5426); from the signification of the “ground of Egypt,” as being the natural mind where memory-knowledges are (n. 6141); and from the representation of Pharaoh, as being the natural in general (n. 5160, 5799, 6015). Thus that it was “for Pharaoh” denotes to place under general auspices in the natural.

AC 6143. For the Egyptians sold everyone his field.  That this signifies the renunciation and subjection of all things that are of service to the church, is evident from the signification of “selling,” as being to alienate so as to be no longer one’s own (n. 4098, 4752, 4758, 5886), thus to renounce and to subject; and from the signification of “field,” as being the doctrine of the church, and in a general sense, the church (n. 368, 2971, 3310, 3766). From this it is plain that by “the Egyptians sold everyone his field,” is signified the renunciation and subjugation of all things that are of service to the church.

AC 6144. Because the famine grew strong upon them.  That this signifies because there was desolation even to despair, is evident from the signification of “famine,” as being desolation in respect to those things which are of the church (n. 5415, 5576); and when the famine is said “to grow strong,” it denotes despair (n. 5279), for the last of desolation is despair. There are many reasons why despair is the last of desolation and of temptation (n. 5279, 5280), of which only these following may be adduced. Despair causes those who feel it to acknowledge in an effectual and feeling manner that there is nothing of truth and good from themselves, and that from themselves they are condemned; but that they are delivered from condemnation by the Lord; and that salvation flows in by means of truth and good.  Despair also causes them to feel the happiness of life which is from the Lord; for when they come out of that state, they are like those who have been condemned to death, and are set free from prison. Moreover by means of desolations and temptations, states contrary to heavenly life are felt, the result of which is the implantation of a sense and perception of the satisfaction and happiness of heavenly life; for a sense and perception of what is satisfying and happy is impossible without comparison with the opposites. To the end therefore that full comparisons may be made, desolations and temptations are brought to their utmost, that is, to despair.

AC 6145. And the land was Pharaoh‘s.  That this signifies that all things were subjected to the natural that was under the auspices of the internal, is evident from the signification of “the land was Pharaoh’s,” as being the appropriation and subjection of all things which are signified by the “land;” and from the representation of Pharaoh, as being the natural in general (n. 5160, 5799, 6015), into which were brought the memory-knowledges which are signified by “Egypt” (n. 6115).  That it is under the auspices of the internal, is because the whole natural, both in general and in part, as being under the auspices of the internal, is signified by Joseph‘s being ruler over all the land of Egypt, and also by his being set over Pharaoh’s house (Gen. 41:40-43), as we read:--

Joseph said unto his brethren, God hath set me for a father to Pharaoh, and for a lord to all his house, and I rule in all the land of Egypt (Gen. 45:3, 8).

This is the reason why it is said of the natural that it is under the auspices of the internal.

AC 6146. And as for the people, he removed it to the cities. That this signifies that the truths of memory-knowledge were brought into relation to doctrinal things, is evident from the signification of the “people,” as being truths (n. 1259, 1260, 3295, 3581), here truths of memory-knowledge because they are predicated of the people of Egypt; and from the signification of “cities,” as being doctrinal things (n. 402, 2449, 3216, 4492, 4493). Therefore “to remove the people to the cities,” is to bring the truths of memory-knowledge into relation to doctrinal things. This follows from what goes before, namely, from this, that truths were brought into relation to what is general in the natural (n. 6115) for doctrinal things are the generals to which truths are brought into relation; because the doctrine of the church is divided into its heads, and each head is a general of the church. For this reason also the people was removed to the cities by Joseph, that thereby might be represented the relation of truths to generals, thus to doctrinal things.

AC 6147. From one end of the border of Egypt even to the other end thereof.  That this signifies extension through the whole natural where memory-knowledges are, is evident from the meaning of the expression, “from one end of the border to the other end thereof,” as being extension through the whole; and from the signification of “Egypt,” as being memory-knowledge in the natural, this the natural where memory-knowledges are. For the natural is what contains, and memory-knowledges are what are contained. Thus by “Egypt” is signified both what contains and what is contained, that is, both the natural and the memory-knowledge. Wherefore also by “Pharaoh the king of Egypt,” is signified the natural in general (n. 5160, 5799), and also memory-knowledge in general (n. 6015); and by the “land of Egypt,” the natural mind (n. 5276, 5278, 5280, 5288, 5301).

AC 6148. Only the ground of the priests bought he not.  That this signifies that the internal procured for itself from the natural, capacities to receive good, because these are from itself, is evident from the representation of Joseph, of whom these things are said, as being the internal; from the signification of the “ground,” as being the receptacle of truth (n. 6135-6137), here the capacity to receive good, for capacity is receptibility, and this must be within it, in order that a receptacle may be a receptacle. This capacity comes from good, that is, through good from the Lord; for unless the good of love flowed in from the Lord, no man would have the capacity to receive either truth or good.  It is the influx of good of love from the Lord which causes all things within man to be disposed for reception. That the capacity to receive good is from the natural, is signified by the ground being in Egypt, for by “Egypt” is signified the natural in respect to memory-knowledges (n. 6142).  The internal sense as given above is further evident from the signification of “priests,” as being good; and from the signification of “not buying,” as being not to appropriate to himself these capacities as he had appropriated to himself truths and the goods of truth with their receptacles (which was done by means of desolations and sustainings), for the reason that these capacities were from himself, that is, from the internal.  Thus it is that by these words, “Only the ground of the priests bought he not” is signified that the internal procured for itself from the natural, capacities to receive good, because these are from itself.

[2] The case herein is this.  The capacities in man to receive truth and good are immediately from the Lord, nor does man render any and in the procuring of them. For man is always kept in the capacity to receive good and truth, and from this capacity he has understanding and will; but a man‘s not receiving them is the result of his turning to evil: the capacity does indeed then remain, but the approach to the thought and feeling of them is closed against him; and therefore the capacity to see truth and feel good perishes in proportion as a man turns himself to evil and confirms himself therein in life and faith.  That man contributes nothing whatever to the capacity to receive truth and good, is known from the doctrine of the church, that nothing of the truth of faith and nothing of the good of charity comes from man, but that all comes from the Lord.  Nevertheless a man can destroy this capacity in himself.  From this it may now be seen how it is to be understood that the internal procured for itself from the natural, capacities to receive good, because these are from itself.  It is said “from the natural,” because the influx of good from the Lord is effected by the Lord through the internal into the natural.  When a capacity to receive has been acquired in the natural, then there is influx, for then there is reception (n. 5828).

[3] In regard to goods being signified by “priests,” he it known that there are two things which proceed from the Lord, namely, good and truth.  The Divine good was represented by priests, and the Divine truth by kings.  Hence it is that by “priests” are signified goods, and by “kings” truths. Concerning the priesthood and royalty which are predicated of the Lord, see (n. 1728, 2015, 3670). In the Ancient Representative Church the priesthood and the royalty were joined together in one person, because the good and truth which proceed from the Lord are united, and in heaven with the angels are also joined together.

[4] The person in whom these two things in the Ancient Church were joined together was called “Melchizedek,” or “King of Righteousness,” as may be seen from the Melchizedek who came to Abraham, of whom it is thus written:--

Melchizedek king of Salem brought forth bread and wine; and he was priest to God Most High; and he blessed Abraham (Gen.4:18, 19).

That he represented the Lord as to both is manifest from the fact that he was king and at the same time priest, and that he was allowed to bless Abraham and to offer him bread and wine, which at that time also were symbols of the good of love and the truth of faith.  That Melchizedek represented the Lord as to both is further manifest from David:--

Jehovah hath sworn and He will not repent, Thou art a priest eternally after the manner of Melchizedek (Ps. 110:4);

which was said of the Lord; “after the manner of Melchizedek” means that he was both king and priest, that is, in the supreme sense, that from Him proceed the Divine good and the Divine truth together.

[5] Moreover as a representative church was instituted with the posterity of Jacob, therefore in one person conjointly was represented the Divine good and the Divine truth which proceed united from the Lord. But on account of the wars and of the idolatry of that people, these two offices were at first divided, and they who ruled over the people were called “leaders,” and afterward “judges;” while they who officiated in holy things were called “priests,” and were of the seed of Aaron, and Levites.  Yet afterward these two offices were joined together in one person, as in Eli and in Samuel. But because the people were of such a character that a representative church could not be instituted among them, but only the representative of a church, by reason of the idolatrous disposition which prevailed among them, therefore it was permitted that the two offices should be separated, and that the Lord as to Divine truth should be represented by kings, and as to Divine good by priests.  That this was done at the will of the people, and not of the Lord’s good pleasure, is manifest from the word of Jehovah unto Samuel:--

They the voice of the people in all that they shall say unto thee; for they have not rejected thee, but they have rejected Me, that I should not reign over them; and thou shalt show them the king‘s right (1 Sam. 8:7-22; 12:19, 20).

[6] The reason why these two offices were not to be separated, was that the Divine truth separated from the Divine good condemns everyone; whereas the Divine truth united to the Divine good saves.  For from the Divine truth man is condemned to hell, but by the Divine good he is taken out therefrom, and is elevated into heaven.  Salvation is of mercy, thus from the Divine good; but damnation is when man refuses mercy, and thus rejects from himself the Divine good; wherefore he is left to judgment from truth.  That kings represented the Divine truth may be seen (n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068).

[7] That priests represented the Lord as to Divine good, and that from this they signify good, may be seen from all those things in the internal sense which were instituted with respect to the priesthood when Aaron was chosen, and afterward the Levites as that the high priest alone should enter into the Holy of holies and there minister; that the holy things of Jehovah should be for the priest (Lev. 23:20; 27:21); that they should not have a portion and inheritance in the land, but that Jehovah should be their portion and inheritance (Num.  18:20; Deut. 10:9; 18:1); that the Levites were given to Jehovah instead of the firstborn, and that by Jehovah they were given to Aaron (Num. 3:9, 12, 13, 40, to the end; 8:16-19); that the high priest with the Levites should be in the midst of the camp when they pitched and when they set forward (Num. 1:50-54; 2:17; 3:23-38; 4:1-49); that no one of the seed of Aaron in whom was any blemish should come near to offer burnt-offerings and sacrifices (Lev. 21:17-21); besides many other things (Lev. 21:9-13).

[8] All these things represented in the supreme sense the Divine good of the Lord, and thus in the relative sense the good which is of love and of charity.  but the garments of Aaron, which were called the “garments of holiness,” represented the Divine truth from the Divine good; concerning which garments of the Lord’s Divine mercy more shall be said in the explications of what is written in Exodus.

[9] As truth is signified by “lungs,” and good by “priests,” therefore in the Word “kings and priests” are frequently mentioned together; as in the Revelation:--

Jesus Christ hath made us kings and priests to God and His Father (Rev. 1:5, 6; 5:10);

“kings” are said to be “made” from the truth which is of faith, and “priests” from the good which is of charity.  But with those who are in the Lord truth and good are joined together, as they are in heaven, and this is meant by “being made kings and priests.”

[10] In Jeremiah:--

It shall come to pass in that day that the heart of the king and of the princes shall perish; and the priests shall be amazed; and the prophets shall wonder (Jer. 4:9).

Again:--

The house of Israel are ashamed; they, their kings, their princes, and their priests, and their prophets (Jer. 2:26).

Again:--

The kings of Judah, the princes, the priests, and the prophets, and the inhabitants of Jerusalem (Jer. 8:1).

In these passages “kings” denote truths; “princes,” primary truths (n. 1482, 2089, 5044); “priests,” goods; and “prophets,” those who teach (n. 2534).

[11] Be it known further that the fact of Joseph‘s not buying the ground of the priests was a representative that all capacity to receive truth and good is from the Lord, is evident from a similar law concerning the fields of the Levites In Moses:--

The field of the suburbs of the cities of the levites may not be sold; for it is their eternal possession (Lev. 25:34);

by this is meant in the internal sense that no man ought to claim for himself anything of the good of the church, which is the good of love and of charity, because this is from the Lord alone.

AC 6149. Because a portion was appointed for the priests by Pharaoh.  That this signifies that therefore it was set in order by the natural that was under the auspices of the internal, is evident from the signification of an “appointed portion,” as being what is set in order; and from the representation of Pharaoh, as being the natural in general (n. 5160, 5799, 6015). And because this setting in order in the natural comes from the internal, it is added that it was under the auspices of the Internal, which was also represented by Joseph’s being lord over all Egypt, and also over Pharaoh‘s house (n. 6145).

AC 6150. And they ate their appointed portion which Pharaoh had given them.  That this signifies that goods did not appropriate to themselves more than according to the setting in order, is evident from the signification of “eating,” as being to appropriate to one’s self (n. 3168, 3513, 3596, 3832, 4745); and from the signification of “their appointed portion,” as being that which is set in order (n. 6149).  Thus by “eating their appointed portion” is signified that goods did not appropriate to themselves more than according to the setting in order‘ That it was from the natural which is represented by Pharaoh, that is, in the natural under the auspices of the internal, may also be seen just above (n. 6149).

AC 6151. Wherefore they sold not their ground.  That this signifies that for this reason they had no need to renounce and submit them, is evident from the signification of “selling,” as being to renounce (n. 6143), thus to submit, for that which is renounced is submitted to another; and from the signification of the “ground,” that is, of the priests of Egypt, as being the capacity to receive good in the natural (n. 6148). That for this reason they had no need, namely, to renounce and submit them, is signified by the expression, “Wherefore not.”

AC 6152. And Joseph said unto the people.  That this signifies the influx of the internal into the truths of memory-knowledge, is evident from the signification of “ saying,” as being perception (n. 6063); and because it is predicated of the internal, which is “Joseph,” it denotes influx, for that which is perceived in the external flows in from the internal; and from the representation of Joseph, as being the internal; and from the signification of the “people,” as being the truths of memory-knowledge (n. 6146).

AC 6153. Behold I have bought you the day and your ground for Pharaoh.  That this signifies that it procured these for itself, and made them subject to what is general in the natural that was under the auspices of the internal, is evident from the signification of “buying,” as being to appropriate and procure (n. 4397, 5374, 5397, 5406, 5410, 5426); and from the signification of “ground,” as being receptacles of truth (n. 6135-6137). That it subjected them to what is general in the natural is signified by his “buying them for Pharaoh,” by whom is represented the natural in general (n. 5160, 5799, 6015).  It is said “under the auspices of the internal” in accordance with what was unfolded above (n. 6145).

AC 6154. Lo here is seed for you, and ye shall sow the ground. That this signifies the good of charity and the truth of faith that were to be implanted, is evident from the signification of “seed,” as being truth from good, or as being faith from charity, thus both (n. 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373, 3671); from the signification of “sowing,” as being to implant; and from the signification of the “ground,” as being receptacles (n. 6135-6137).  But when truth and good have been implanted, the “ground” no longer signifies a receptacle, but, like a “held,” that which is of the church (n. 566).

AC 6155. And it shall be in the ingatherings.  That this signifies the fruits thence derived, is evident from the signification of the “ingatherings,” as being the fruits; for the harvest, which is gathered in from the field, is the fruit of it.

AC 6156. That ye shall give a fifth to Pharaoh.  That this signifies remains, that these are for the general in the natural which is under the auspices of the internal, is evident from the signification of “five” and of a “fifth part,” as being remains (n. 5291, 5894); and from the representation of Pharaoh, as being what is general in the natural (n. 6153). It is said “under the auspices of the internal” for the reason spoken of above (n. 6145).  What remains are may be seen above (n. 1050, 1738, 1906, 2284, 5135, 5897, 5898), namely, that they are goods and truths from the Lord stored up In the Interior man.  These are let down Into the exterior or natural man when he is in a state of good; but the moment he comes into a state of evil they are drawn back and stored up again. The reason of their being drawn back and stored up again, is to prevent their being mingled with evils, and thus perishing. When a man cannot be regenerated, the remains in him are carefully preserved in his interiors.  But when a man is being regenerated, then, In so far as this is the case, the remains are let down from the Interiors into the exteriors, for the reason that by regeneration the interiors are conjoined with the exteriors and act as a one.  Remains are then first let down to generals, and afterward successively to particulars.  As the subject here treated of in the internal sense is the regeneration of the natural, it may be known from what has been said what is meant by remains being for what is general in the natural.

AC 6157. And four parts shall be for you.  That this signifies those things which were not yet remains, is evident from the signification of “four parts,” when said of the residue when a fifth part, by which are signified remains, has been taken away (n. 6156), as being the things which are not yet remains. By “four” is signified the like as by “two,” namely, things which are pairs and which are conjoined together (n. 1686), as are good and truth.  When these have not as yet become remains, they are here signified by “four parts.” For goods and truths do not become remains until they are being appropriated to man, and they are for the first time being appropriated to man when they are received from affection In freedom.

AC 6158. For seed of the  That this signifies for the nourishment of the mind, is evident from the signification of “seed,” as being truth and good, thus as being faith and charity (n. 6154); and from the signification of “field,” as being in a general sense the church (n. 2971, 3766), and in a particular sense the church in a man, thus a man in whom the church is, that is, who receives truth and good. When he is called a “field,” it is his mind that is meant; for man is not man from his external form, but from his mind, that is, from his understanding and will which constitute his mind, and also from the truth of faith and the good of charity which constitute the still more inward mind. This, namely, the mind, when it is in the genuine sense a man, is nourished and sustained by truth and good; and as truth and good are signified by “seed,” nourishment also is signified by it, which indeed is plain from the words that directly follow: “for your food, and for them in your houses, and for food for your babes.” Hence then it is that the “seed of the field” denotes the nourishment of the mind.

AC 6159. And for your food, and for them in your houses.  That this signifies that thereby the good of truth may be in each and all things, is evident from the signification of “food,” as being the good of truth (n. 5410, 5426, 5487, 5582, 5588, 5655); and from the signification of “those who are in the houses,” as being each and all things of good derived from truth. Thus “for food for those in the houses” denotes the good of truth in each and all things. As regards the good of truth being in each and all things, the case is this. In proportion as a man is being regenerated, good insinuates itself into each and all things that appertain to him; for the affection of good becomes that which reigns universally in him; and that which reigns universally reigns also singularly, that is, in each and all things.  This may be seen from the ruling affection with everyone.  This affection, whatever it may be, is present in each particular of his will, and also in each particular of his thought, and although it does not always appear to be present in the thought, nevertheless it is in it. The reason why it does not appear is that at these moments it is clothed with affections that are insinuated by means of objects; but as these affections are put off, the ruling affection comes into plain view.

[2] This cannot be better seen than from the case of spirits and angels.  Spirits who are evil, or with whom evil is dominant, are evil In each and all things, even when they are speaking what is true and are doing what is good, for in all this they have no other intention than to deceive others so as to be believed to be good, and thus to beguile under a semblance of good.  When this is the case, it is plainly heard from the very tone of their speech, and is also perceived from their sphere. The angels In heaven, with whom good rules, that is, universally reigns, are good in each and all things; or in other words, with them good from the Lord shines forth in each and all things; for even if they do anything of evil in the outward form, it is nevertheless their end or Intention that good may come therefrom.  From all this it is evident that where good universally reigns, it reigns in each and all things; and it is the same with evil.  For that which reigns universally comes into existence for the first time when each and all things are of the same nature; and the universal is according to the quality and quantity of these; for that which is called universal is universal from the fact that it is in all things individually.

AC 6160. And for food for your babes.  That this signifies in those things which are of innocence, is evident from the signification of “food,” as being the good of truth (n. 6159); and from the signification of “babes,” as being innocence (n. 430, 3183, 5608).

AC 6161. And they said, Thou hast made us live.  That this signifies spiritual life in no other manner and from no other source, is evident from the signification of “making live,” as being spiritual life (n. 5890). As in what precedes the subject treated of has been the vivification or regeneration of the natural, the whole process of which is there described, which is of such a nature and no other, it is therefore added that it is in no other manner and from no other source.

AC 6162. Let us find grace in the eyes of my lord.  That this signifies the will that In this way they be made subject, and humiliation, is evident from the fact that these words, uttered after all things appertaining to them have been renounced, are words of acknowledgment, thus also of the will that in this way they be subjected; thus that they are words of humiliation. That this sense is within these words is evident from the state in which the people then were, which state is also manifest from the series of what goes before and of what follows.

AC 6163. And we will be Pharaoh’s servants.  That this signifies that they renounce their own, and submit to the natural which is under the auspices of the internal, is evident from the signification of “servants,” as being to be devoid of freedom from their own (n. 5760, 5763), thus to renounce their own; and from the signification of “being Pharaoh‘s,” as being submitted to the natural which is under the auspices of the internal (n. 6145).

AC 6164. And Joseph made it a statute.  That this signifies what is concluded from consent, is evident from the signification of “making a statute,” as being to conclude from consent; for that which is made a statute is done with consent on both sides, and is accounted among things ordained by agreement, thus duly.

AC 6165. Even unto this day.  That this signifies eternally, is evident from the signification of “even unto this day,” as being eternally (n. 2838, 4304).

AC 6166. Concerning the ground of Egypt, that Pharaoh should have the fifth.  This signifies remains, as before (n. 6156).

AC 6167. Only the ground of the priests, only theirs, was not Pharaoh’s.  That this signifies capacities to receive good, that these are immediately from the internal (n. 6148).  What has now been said about the conjunction of the natural with the internal, and thus about its regeneration by means of repeated desolations and vivifications, must needs seem to the man of the church at this day as things unheard of.  Nevertheless the case is really so, and is one of those things with which even simple spirits in the other life are well acquainted. Wherefore when the Word is being read by a man, they who are in the other life, being in the internal sense of the Word, not only perceive all these things, but see besides innumerable arcana therein, and such as cannot be expressed by any human speech.  Those which have been adduced are comparatively only few.

AC 6168. Verses 27-31. And Israel dwelt in the land of Egypt, in the land of Goshen; and they had a possession therein, and were fruitful, and multiplied exceedingly. And Jacob lived in the land of Egypt seventeen years; and the days of Jacob, the years of his life, were seven years, and a hundred and forty years. And the days of Israel drew near to die; and he called his son Joseph, and said to him, If I pray I have found grace in thine eyes, put I pray thy hand under‘ my thigh, and do mercy and truth with me; bury me not I pray in Egypt; and I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their sepulchre.  And he said, I will do according to thy word. And he said, Swear to me; and he sware to him. And Israel bowed himself upon the bed’s head.  “And Israel dwelt in the land of Egypt,” signifies that spiritual good lived among the memory-knowledges which are of the church; “in the land of Goshen,” signifies in the midst of them; “and they had a possession therein,” signifies given and set in order In this way by the internal; “and were fruitful and multiplied exceedingly,” signifies the derivative goods of charity and truths of faith; “and Jacob lived In the land of Egypt,” signifies that the truth of the natural was in memory-knowledges; “seventeen years,” signifies the state therein; “and the days of Jacob, the years of his life, were seven years, and a hundred and forty years,” signifies the general state and its quality; “and the days of Israel drew near to die,” signifies the state immediately before regeneration; “and he called his son Joseph,” signifies the presence of the internal; “and said to him, If I pray I have found grace in thine eyes,” signifies longing; “put I pray thy hand under my thigh,” signifies a sacred binding; “and do mercy and truth with me,” signifies humiliation; “bury me not I pray in Egypt,” signifies regeneration not in memory-knowledges; “and I will lie with my fathers,” signifies life such as the ancients had; “and thou shalt carry me out of Egypt,” signifies that there may be elevation out of memory-knowledges; “and bury me in their sepulchre,” signifies such regeneration; “and he said, I will do according to thy word,” signifies that so it shall be done of providence by the Divine; “and he said, Swear to me,” signifies that it may be irrevocable; “and he sware to him,” signifies that it was irrevocable; “and Israel bowed himself upon the bed‘s head,” signifies that he turned to those things which are of the interior natural.

AC 6169. And Israel dwelt in the land of Egypt.  That this signifies that spiritual good lived among the memory-knowledges which are of the church, is evident from the signification of “dwelling,” as being to live (n. 1293, 3384, 3613, 4451); from the representation of Israel, as being spiritual good (n. 5801, 5803, 5807, 5812, 5817, 5819, 5826, 5833); and from the signification of the “land of Egypt,” as being the natural mind where memory-knowledges are (n. 5276, 5278, 5280, 5288, 5301); “Egypt” signifies the memory-knowledges of the church, (n. 4749, 4964, 4966, 6004).

AC 6170. In the land of Goshen.  That this signifies in the midst of them, is evident from the signification of the “land of Goshen,” as being the midst or inmost in the natural (n. 5910, 6028, 6031, 6068), thus in the midst of memory-knowledges, because Goshen was the best tract of land in Egypt.

AC 6171. And they had a possession therein.  That this signifies given and set in order in this way by the internal, is evident from the signification of a “possession,” as being the residence of spiritual life (n. 6103); and as Joseph gave them this possession (verse 11), it is signified that this residence was given and set in order by the internal. That this is signified, follows from the series.

AC 6172. And were fruitful, and multiplied exceedingly.  That this signifies the derivative goods of charity and truths of faith, is evident from the signification of “being fruitful,” as being to bring forth the goods of charity; and from the signification of “multiplying,” as being to bring forth the truths of faith (n. 43, 55, 913, 983, 2846, 2847); for the expression “to be fruitful” comes from “fruits,” which in the internal sense signify the works of charity; and “to be multiplied,” from “multitude,” which in the internal sense is predicated of the truths of faith; for in the Word “many” is said of truths, and “great” of goods.

AC 6173. And Jacob lived in the land of Egypt.  That this signifies that the truth of the natural was in memory-knowledges, is evident from the signification of “living,” as being spiritual life (n. 5890); from the representation of Jacob, as being the truth of the natural (n. 3305, 3509, 3525, 3546, 3599, 3775, 4009, 4234, 4520, 4538); and from the signification of the “land of Egypt,” as being the memory-knowledges of the church (n. 6169).

AC 6174. Seventeen years.  That this signifies the state therein, is evident from the signification of “seventeen,” as being from beginning to end, or from the beginning to what is new (n. 755, 4670); and from the signification of “years,” as being states (n. 487, 488, 493, 893).  Thus here by the “seventeen years which Jacob lived in Egypt” is signified the beginning of a state of spiritual life in the natural among memory-knowledges even to its end. All numbers in the Word are significative of things, (n. 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265).

AC 6175. So the days of Jacob, the years of his life, were seven years and a hundred and forty years.  That this signifies the general state and its quality, may be seen if the numbers “seven,” “ forty,” and a “hundred” are unfolded. What “seven” signifies may be seen above (n. 395, 433, 716, 728, 881, 5265, 5268); what “forty” signifies (n. 730, 862, 2272, 2273); and what a “hundred” (n. 1988, 2636, 4400). But the numbers thus compounded cannot be easily unfolded, for they contain more things than can be reduced to a summary statement, and be expressed to the apprehension.  These numbers in general contain the whole state of that which is represented by Jacob, and its quality.  These things the angels see in one complex from the very number a hundred and forty-seven; for all numbers in the Word fall with them into ideas of things, as has been made plain to me from the fact that sometimes numbers in a long succession have appeared to me, and the angels then said that those numbers enfolded within them in succession likewise the things of which they were conversing. From this also the most ancient people, who were of the celestial church, made a computation consisting of numbers, by which were conveyed heavenly things not easily comprehensible to the ideas of the natural mind. But after their times these computations perished, together with the perception of heavenly things, and there remained only the knowledge of the general signification of the simple numbers, as “three,” “six,” “seven,” “twelve;” and not so much of the signification of compound numbers. But at this day it is not known that the numbers in the Word signify anything except number, and therefore what has been said on the subject will perhaps be thought incredible.

AC 6176. And the days of Israel drew near to die.  That this signifies the state immediately before regeneration, is evident from the signification of “drawing near,” as being to be nigh, thus immediately previous; from the signification of “days,” as being states (n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850); from the representation of Israel, as being spiritual good (n. 6169); and from the signification of “dying,” as being to rise again and be awakened into spiritual life (n. 3326, 3498, 3505, 4618, 4621, 6036), thus to be regenerated; for he who is being regenerated rises again from spiritual death, and is awakened into new life.

AC 6177. And he called his son Joseph.  That this signifies the presence of the internal, is evident from the signification of “calling unto himself,” as being to make present with himself, thus as being presence; and from the representation of Joseph, as being the internal, as frequently shown above (n. 6089, 6117, 6120, 6128, 6132, 6136, 6145, 6149, 6152, 6153, 6156, 6163, 6167).

AC 6178. And said to him, If I pray I have found grace in thine eyes.  That this signifies longing, is evident from the affection in which Jacob was when he spoke these words to Joseph.  This affection is within this form of speech; for the words “If I pray I have found grace in thine eyes” are merely a form of speech by which is expressed the affection, thus the longing of the will (n. 6162).

AC 6179. Put I pray thy hand under my thigh.  That this signifies a sacred binding, is evident from the signification of “putting the hand under the thigh,” as being a binding, with all power, by means of that which belongs to conjugial love; for by the “had” is signified power (n. 878, 3091, 4931-4937, 5328, 5544), and by the “thigh” that which is of conjugial love (n. 3021, 4277, 4280, 4575, 5050-5062).  In the supreme sense the conjugial is the union of the Divine and the Divine Human In the Lord; and from this it is the union of the Divine good and the Divine truth in heaven; for that which proceeds from the Lord is the Divine truth from the Divine good.  From this, heaven is heaven, and is called a “marriage,” for it is the conjunction of the good and the truth there, which proceed from the Lord, that makes it.  And as the Lord is the good there, and heaven is the truth thence derived, therefore in the Word the Lord is called the “bridegroom,” and heaven and also the church are called the “bride;” for good and truth make a marriage, and their conjunction is what is meant by the conjugial.  Hence it is plain how sacred a thing it was to be bound by means of what is conjugial, which was signified by “putting the hand under the thigh.” From this marriage of good and truth descends genuine conjugial love, In regard to which and its sanctity see what was said above (n. 2727-2759).

AC 6180. And do mercy and truth with me.  That this signifies humiliation, is evident from the signification of “doing mercy,” as being the good of love; and from the signification of “doing truth,” as being the truth of faith. These words are uttered as words of supplication, thus of humiliation.  That “doing mercy” denotes the good of love is because all mercy is of love; for he who is in love or charity is also in mercy, and the love and charity in him become mercy when the neighbor is In need or misery, and he affords him help in that state.  Hence it is that by “mercy” is signified the good of love.  That “doing truth” denotes the truth of faith is because all truth is of faith, and for this reason in the original tongue faith is meant by the same expression.

[2] Because the good of love and the truth of faith are in the closest conjunction, and the one is not possible without the other, therefore this form of speaking was usual among the ancients, because they knew that the good of love is inseparable from the truth of faith, and for this reason also these two are often spoken of conjointly in the Word, as in Exodus:--

Jehovah great in mercy and truth (Exod. 34:6).

In the second book of Samuel:--

David said unto the men of Jabesh, Jehovah do mercy and truth with you (2 Sam 2:5, 6).

In the same:--

David said unto Ittai the Gittite, Return thou, and take back thy brethren with thee, with mercy and truth (2 Sam. 15:20).

In Hosea:--

Jehovah hath a controversy with the inhabitants of the land, because there is no truth, and no mercy, and no knowledge of God in the land (Hosea 4:1).

In David:--

All the ways of Jehovah are mercy and truth to them that keep His covenant (Ps. 25:10).

Again:--

Thou wilt not withhold Thy mercies from me, O Jehovah; Thy mercy and Thy truth will perpetually guard me (Ps. 40:11).

Again:--

I will sing the eternal mercies of Jehovah; with my mouth will I make known Thy truth to generation and generation. For I have said, Eternally shall mercy be builded; in the very heavens Thou wilt confirm Thy truth.  Righteousness and judgment are the support of Thy throne; mercy and truth stand before Thy faces (Ps. 89:1, 2, 14; Ps. 26:3; 36:5; 57:3, 10; 61:7; 86:10; 86:15; 89:24, 33; 92:2).

AC 6181. Bury me not I pray in Egypt.  That this signifies regeneration not in memory-knowledges, is evident from the signification of “burying,” as being resurrection and regeneration (n. 2916, 2917, 4621, 5551); and from the signification of “ Egypt,” as being memory-knowledges.  What is meant by regeneration not in memory-knowledges, may be seen in what presently follows (n. 6183).

AC 6182. And I will lie with my fathers.  That this signifies life such as the ancients had, is evident from the signification of “lying,” as being life; for “to lie” here means to be buried with them, and as “being buried” denotes resurrection and regeneration, “lying with them” denotes life, because resurrection is into life, and in like manner regeneration; and from the signification of“fathers,” as being those who were of the Ancient and cost Ancient Churches (n. 6075), thus the ancients.

AC 6183. And thou shalt carry me out of Egypt.  That this signifies that there may be elevation out of memory-knowledges, is evident from the signification of “carrying me,” as being elevation; for “going up” is said of passing from Egypt to the land of Canaan, whereby is signified elevation (n. 3084, 4539, 4969, 5406, 5817, 6007), and the same by “carrying there out of Egypt;” and from the signification of “Egypt,” as being memory-knowledges. What elevation from memory-knowledges is, shall be briefly stated. The regeneration of the natural is effected by means of the insinuation by the Lord of spiritual life through the internal man into the memory-knowledges in the natural.  This insinuation has been treated of in this chapter.  But if when the man has been regenerated thus far, he is of such a character that he can be further regenerated, he is elevated thence to the interior natural, which is under the immediate auspices of the internal; whereas if the man is not of such a character, in this case his spiritual life is in the exterior natural.  The elevation is effected by a withdrawing from things of sense and memory-knowledge, thus by elevation above them, and then the man comes into a state of interior thought and affection, thus interiorly into heaven.  They who are in this latter state are in the internal church; but they who are in the former state are in the external church, and are represented by Jacob, whereas they who are in the latter state are represented by Israel. To the end therefore that “Jacob” may be “Israel,” and thus by him as “Israel” may be represented the spiritual good which is in the interior natural, thus the internal spiritual church, these words were said by Jacob.

AC 6184. And bury me in their sepulchre.  That this signifies such regeneration, is evident from the signification of “burying,” as being regeneration (n. 6181). Thus “to be buried in their sepulchre,” that is, in the same one, denotes such regeneration.

AC 6185. And he said, I will do according to thy word.  That this signifies that so it shall be done of providence by the Divine, is evident from the signification of “doing according to the word” of anyone, as being that so it shall be done. It is added “of providence by the Divine” because Abraham, Isaac, and Jacob represented three things which make a one.  In the supreme sense, Abraham represented in the Lord the Divine Itself, Isaac the Divine rational, and Jacob the Divine natural (n. 3305, 4615, 6098); and in the sense that regards man, these three patriarchs represented the inmost which is celestial good, the interior which is spiritual good, and the exterior which is natural good.  These are signified by those three in one sepulchre, because by a “sepulchre” is signified resurrection into life and regeneration (n. 2916, 2917, 4621, 5551).

AC 6186. And he said, Swear to me.  That this signifies that it may be irrevocable, is evident from the signification of “swearing,” as being irrevocable confirmation (n. 2842).

AC 6187. And he sware to him.  That this signifies that it was irrevocable, is evident from the signification of “swearing,” as being what is irrevocable (n. 6186).

AC 6188. And Israel bowed himself upon the bed’s head.  That this signifies that he turned to those things which are of the interior natural, is evident from the signification of “bowing one‘s self,” as here being to turn himself; and from the signification of “bed,” as being the natural.  Thus the “head of the bed” is what is higher in the natural, that is, what is interior for by “head” when mentioned in the Word is signified what is interior, and this in respect to the body, which is exterior.  By his turning himself to those things which are of the interior natural, is signified that natural truth, which is “Jacob,” was being elevated to spiritual good, which is “Israel,” according to what was said and unfolded above (n. 6183).

[2] That a “bed” denotes what is natural, is because the natural is beneath the rational, and serves it as a bed; for the rational as it were lies down upon the natural; and because the natural is thus spread out underneath, it is called a “bed,” as also in Amos:--

As the shepherd hath rescued out of the mouth of the lion two legs, or a piece of an ear; so shall the sons of Israel be rescued that dwell in Samaria, In the corner of a bed, and on the end of a couch (Amos 3:12);

“in the corner of a bed” denotes in the lowest of the natural; and “on the end of a couch” denotes in what is sensuous. For by the “people Israel,” whose metropolis was Samaria, was represented the Lord’s spiritual kingdom.  Of this it is said, as of the father Israel here, that it is “upon the head of the bed,” for spiritual good, which is represented by the father Israel, is the “head of the bed.” But when they turn themselves thence to those things which are of the lowest natural and which are of the sensuous, it is then said that they are “in the corner of the bed,” and “on the end of the couch.”

[3] Again in the same prophet:--

They that lie upon beds of Ivory, and stretch themselves upon their couches; but they are not grieved for the breach of Joseph (Amos 6:4, 6);

“beds of ivory” denote the pleasures of the lowest natural, which are those of the proud; “not to be grieved for the breach of Joseph,” is to have no concern about the dissipation of good from the internal.  So In David:--

If I come Into the tent of my house, If I go up upon the couch of my bed (Ps 132:3);

the “tent of my house” denotes the holy of love (n. 414, 1102, 2145, 2152, 3312, 4128, 4391, 4599); “to go up upon the couch of the bed” denotes upon the natural, to the truth which is from the good of love.  Everyone can see that “coming into the tent of the house,” and “going up upon the couch of the bed,” is a prophetic saying, which cannot be understood without the Internal sense.

AC 6189. That two angels from heaven and two spirits from hell are with man, and that thereby he has communication with both heaven and hell, and also has freedom thereby to turn to the one or to the other, has been shown at the end of chapters 44 and 45.  But that each and all things with man flow in according to his freedom - evil from hell, and good from heaven, that is, through heaven from the Lord - is what man does not know, and therefore will perhaps scarcely believe.

AC 6190. As the subject here treated of is Influx, and this is mentioned so frequently, it is necessary to say in advance what influx is.  What is meant by spiritual influx cannot be better seen than by means of the natural influxes which take place and appear in this world - as by the influx of heat from the sun into all things of the earth, with all variety in accordance with the seasons of the year and the climates of the earth; and by the influx of light into the same, with all variety likewise in accordance with the times of the days and also of the years, also in a varied manner according to the climates. From the influx of heat from the sun into all things of the earth, whence comes vegetative life; and from the influx of light into the same, whence comes support to that life, and also colors and displays of beauties; in like manner from the influx of the same heat into the surface of our bodies, and also of light into the eye; likewise from the influx of sound into the ear; and from other instances of a similar kind, it may be comprehended what is the influx of life from the Lord, who is the Sun of heaven, from whom come heavenly heat, which is the good of love, and heavenly light, which is the truth of faith. The influx of these is also plainly felt, for heavenly heat which is love produces the vital heat which is in man, and heavenly light which is faith produces his understanding, because the truth of faith which proceeds from the Lord enlightens his intellectual; but in both cases with much variety, for it is according to the reception on the part of man.

AC 6191. That man is governed by the Lord by means of angels and spirits, has been given me to know by experience so manifest as not to leave even the smallest doubt concerning it; for now through a course of many years all my thoughts and all my affections, even to the most minute of all, have flowed in by means of spirits and angels.  This it has been given me to perceive so plainly that nothing could be more plain; for I have perceived, I have seen, and I have heard, who they were, what was their quality, and where they were. And when anything adverse fell into my thought or will, I have spoken with them and chided them.  And I have also observed that the power they had of infusing such things was restrained by the angels; and also in what manner; and likewise often that they were driven away, and that then new spirits were present in their place, from whom again there was influx. It has also been given me to perceive whence those spirits came, or of what societies they were the subjects; and an opportunity of speaking with those societies themselves has likewise frequently been granted.  And notwithstanding that everything, even to the most minute, of the thoughts and affections, flowed in through the spirits and angels, still I thought as before, and willed as before, and conversed with men as before, no difference from my former life being observed by anyone I am aware that scarcely anyone will believe that such is the fact, but still it is an eternal verity.

AC 6192. It has been shown me to the life in what manner spirits flow in with man.  When they come to him, they put on all things of his memory, thus all things which the man has learned and imbibed from infancy, and the spirits suppose these things to be their own.  Thus they act as it were the part of the man in the man. But they are not allowed to enter further with a man than to his interiors which are of the thought and will, and not to the exteriors which are of the actions and speech; for these latter come into act by means of a general influx from the Lord without the mediation of particular spirits and angels.  But although the spirits act the part of the man with a man in respect to those things which are of his thought and will, they nevertheless do not know that they are with a man, for the reason that they possess all things of his memory, and believe that these are not another‘s, but their own; and this for the reason also that they may not injure the man. For unless the spirits from hell who are with a man believed these things to be their own, they would attempt in every way to destroy the man both body and soul, because this is the infernal delight itself.

AC 6193. As in this way spirits possess all things of a man’s thought and will, and angels things which are still more interior, and as the man is thus most closely conjoined with them, therefore the man must necessarily perceive and feel that it is he himself who thinks and wills; for the communications in the other life are of such a nature that in a society containing similar spirits each one believes that to be his own which is another‘s.  And therefore when the good come into heavenly society, they at once enter into all the intelligence and wisdom of that society, insomuch that they know no otherwise than that these are in themselves.  And such also is the case with a man, and with a spirit who is attendant upon him. The things which flow in from the spirits who are from hell are evils and falsities, but those which flow in from the angels who are from heaven are goods and truths. Thus by means of influxes opposite to each other the man is kept in the midst, thus in freedom. As the things which flow in from the angels, flow in through the more inward interiors, they are not so apparent to the outward sense as are those which flow in from evil spirits.  Moreover the angels are of such a character that they never desire to hear that the influxes of good and truth are from themselves, but that they are from the Lord, and they are indignant if it is thought otherwise; for they are in the manifest perception that it is so, and they love nothing more than to will and think not from themselves, but from the Lord.  On the other hand, evil spirits are angry if told that they do not think and will from themselves, because this is contrary to the delight of their loves; and they are more angry when told that life is not in them, but that it flows in. When this is shown them by experience to the life, which has often been done, they then indeed confess that it is so, for they cannot speak contrary to experience; but still after some delay they deity it, and then they are not willing that it should be any further confirmed by experience.

AC 6194. It has sometimes happened that I have meditated by myself, and have also talked with others, without reflecting that spirits were present who excited these activities.  But directly afterward the spirits accosted me, and told me the state in which they had then been, namely, that they knew no otherwise than that they were the ones who were thinking, and this in my case in such a manner that the nearest believed themselves to be absolutely those who were thinking, but the more remote less so, and they who were still more remote, still less so.  And it was also shown what societies flowed into the spirits as into their subjects.

AC 6195. There were spirits with me a long time, neither very good nor very evil, a little above the head.  They had the power to inflow deeply into the affections, and because they so willed, after a while they entered, and then bound themselves with me in such a manner that it seemed as if they could scarcely be separated.  I spoke with them in regard to this, saying that they ought to separate themselves; but they could not.  then they attempted it, and separated themselves a little, they then so dulled my thoughts that I could not think except confusedly and disconnectedly, and a painful sensation was felt in my head, like that with those who fall into a swoon. By this it was made evident in what manner loves conjoin, and that thereby is the conjunction of all in the other life. Wherefore spirits who enter into the very affections possess the other, as is also the case In the world then a man favors another’s love; whereas truths do not conjoin, but the affections of truth. From this it was made evident to me how man is conjoined either with heaven or with hell, namely, by means of his loves; with hell by means of the loves of self and of the world, but with heaven by means of the loves of the neighbor and of God. It was also evident that a man bound to hell can in no wise be loosed therefrom except through Divine means by the Lord; as was also shown from those who were bound with me only by slight affections, and yet I was not loosed from them except by means of intermediate loves, whereby they were gradually conjoined with others. And as they were separated they appeared to be removed to a distance from me toward the left In front, and the separation was observed by means of changes of state of the affections; for as the affections were changed, so they receded.  From this it is also evident whence come the appearances of distance in the other life.

AC 6196. That spirits are associated with a man in accordance with his loves, has been made known to me by manifold experience, for as soon as I have begun to intensely love anything, spirits were present who were In such love, and they were not removed until the love ceased.

AC 6197. As often as anything has fallen into my thought and the desires of my will, the source of which I have not known, so often when I have desired to know the source, I have been shown from what societies it came, and sometimes through what spirits as subjects. They have also then spoken with me, and confessed that they were thinking that thing, and likewise that they knew that it flowed in with me and appeared to me as in myself.  The deceitful, who appear directly above the head, have occasionally flowed in with me with such subtlety that I knew not whence the influx was, and also that I scarcely perceived any otherwise than that what flowed in was in myself and from myself, as is usual with others.  But as I knew of a certainty that it was from another source, perception was given me by the Lord so exquisite that I perceived each single influx from them, also where they were and who they were. When they observed this, they were very indignant, especially because I reflected upon what came from them. This reflection flowed in through angels. Those deceitful ones chiefly insinuated such things as were contrary to the Lord; and then it was given me to reflect upon the fact that no one in hell acknowledges the Lord; but that in so far as they may, they are full of abuse of Him; yet they are not unwilling to hear mention made of the Father, the Creator of the universe.  From this very plain indication it is evident that it is the Lord who rules the universal heaven, as He Himself teaches in Matthew:

“All power is given unto Me in heaven and in earth” (Matthew 28:18);

and that they are opposed to the Lord because they are opposed to heaven, where the Lord is all in all.

AC 6198. There were spirits with me who supposed that it was they themselves who live, and that I had life from no other source than they, thus that they were I.  But when they were told that they were separate spirits, and that I also was a spirit as to my interiors: this they could not believe.  That they might know it, they were separated, and in this way it was shown that they were spirits by themselves.  But still they were unwilling to believe, and were obstinately insistent. They went away for a time, and when they returned they were in the same persuasion. From this also it is evident that spirits know no otherwise than that the things appertaining to man are their own.  But such as obstinately believe so are not readily admitted to men, because they cannot be separated without difficulty.  A like persuasion is indeed impressed on all other spirits, to the intent that they may be of service to man, but with a difference.

AC 6199. Another spirit also supposed himself to be me, insomuch that when he talked with me In my native language he believed that he was speaking from his own, saying that the language was his.  But it was shown that the language that belongs to spirits is entirely different, and that it is the universal language of all, and that from it ideas flowed into my native language, and thus they speak, not from themselves, but in me; and that this is a proof that they not only come Into those things which are man‘s, but also that they suppose them to be their own.

AC 6200. As I have been now continuously for nine years in company with spirits and angels, I have carefully observed how the case is with regard to influx. While I have been thinking, the material ideas of my thought appeared as it were In the middle of a kind of undulation  , and I noticed that this undulation was nothing else than such things as had been adjoined to that subject in the memory, and that the full thought appears in this way to the spirits; but that nothing else then comes to the man’s apprehension than that which is In the middle and which had appeared as material.  I have likened that surrounding undulation to spiritual wings, by which the thing thought of is elevated out of the memory. From this the man has perception of a subject.  That in that surrounding undulation there were innumerable things which agreed with the subject thought of, was made evident to me from the fact that the spirits who were in a more subtile sphere thereby knew all those things which I had ever known on that subject; and thus that they fully imbibe and put on all things which belong to the man; and genii, who attend solely to the cupidities and affections, imbibe and put on those things which are of the loves.  To illustrate this by an example.  When I thought of a man whom I know, then the idea of him, such as it appears when his name is mentioned before a man, was presented in the midst; but round about, like an undulating volatile something (undans volatile), was everything that I had known and thought about him from childhood; whereby the whole of him, such as he was in my thought and affection, appeared among the spirits In an instant.  Moreover when I have been thinking about any city, then from that undulating sphere that was round about, the spirits instantly knew all that I had seen and known about it.  The case was the same with matters of science.

AC 6201. The thought appeared in this way among the spirits when I was a little withdrawn from the things of sense.  But when the thought was in the things of sense, no such undulating sphere appeared; but it was all material, and not unlike external sight.  In this case the man is said to think in the sensuous.  But when he thinks interiorly, he is said to be withdrawn from the things of sense.  That man can be withdrawn from things of sense was known to the ancients, and therefore also some of them have written about this state. They who think in things of sense are called sensuous, and the like spirits are adjoined to them.  Such spirits scarcely apprehend more things with a man than those which come down to his sensation; for they are more gross than all other spirits. It has been observed that when a man is in what is sensuous, and is not elevated therefrom, he thinks of nothing else than what is of the body and of the world, and is not then desirous to know anything about what belongs to eternal life, and is even averse to hearing of that life.

[2] That I might know that this is the case, have sometimes been let down into what is sensuous, and then such things instantly presented themselves, and then also the spirits who were in that grosser sphere poured in base and scandalous things; but as soon as I was withdrawn from what is sensuous, such things were dissipated.  In sensuous life are many who indulge in the pleasures of the body, and also those who have altogether rejected thought beyond what they see and hear, and especially those who have rejected thought about eternal life. Wherefore such persons make light of all such things; and when they hear of them, they loathe them.  Spirits of this kind abound in the other life at the present day, for troops of them come from the world; and the influx from them prompts man to indulge his natural inclination, and to live for himself and the world, but not for others except in so far as they favor him and his pleasures.  In order for a man to be uplifted from these spirits, he must think about eternal life.

AC 6202. Another influx has also been observed, which is not effected through the spirits who are with the man, but through others who are sent forth from some infernal society into the sphere of the man‘s life.  These speak together about such things as are adverse to the man, from which there usually flows in what is troublesome, undelightful, sad, or anxious, with much variety. Such spirits have often been with me, and they who infused anxieties were felt in the province of the stomach, without my knowing whence these anxieties came.  But they were always detected, and I then heard what they said among themselves, which were such things as were adverse to my affections.  The avaricious have sometimes appeared in the same region, but a little higher, and infused anxiety from care for the future; and it was given me to chide them and tell them that they have relation to such things in the stomach as are undigested, have a bad smell, and thus are nauseous. I have also seen that they were driven away, and that then the anxiety entirely ceased, and this repeatedly, that I might know of a certainty that it came from them. Such is the influx with those who for no reason are oppressed with melancholy anxiety, and likewise with those who are in spiritual temptation.  But in this latter case such spirits not only inflow in general, but also infernal spirits in particular call up the evils which the man has done, and pervert and put a wrong Interpretation upon the goods. With these the angels then engage in combat. Into such a state comes a man who is being regenerated, whereby he is let down into his own; and this takes place when he immerses himself too much in worldly and bodily things, and when he is to be elevated to spiritual things.

AC 6203. In regard to the origin of the influx of evil from hell, the case is this. When a man first from consent, then from purpose, and at last from the delight of affection, casts himself into evil, then a hell is opened which is in such evil (for the hells are distinct from one another according to evils and all their varieties), and there afterward takes place an influx from that hell. When a man comes into evil in this way, it clings to him, for the hell in the sphere of which he then is, is in its very delight when in its evil; and therefore it does not desist, but obstinately presses in, and causes the man to think about that evil, at first occasionally, and afterward as often as anything presents itself which is related to it, and at last it becomes with him that which reigns universally. And when this takes place, he then seeks for such things as confirm that it is not an evil, and this until he wholly persuades himself; and then, in so far as he can, he studies to remove external bonds, and makes evils allowable and clever, and at last even becoming and honorable - such as adulteries, thefts effected by art and deceit, various kinds of arrogance and boasting, contempt for others, vituperations, persecutions under an appearance of justice, and the like.  The case with these evils is like that with downright thefts, which when committed of set purpose two or three times, cannot be desisted from; for they continually cling to the man’s thought.

AC 6204. Be it known further that the evil which enters into the thought does no harm to the man, because evil is continually infused by spirits from hell, and is continually repelled by angels.  But when evil enters into the will, then it does harm, for then it also goes forth into act whenever external bonds do not restrain. Evil enters into the will by being kept In the thought, by consent, especially by act and the consequent delight.

AC 6205. I have often noticed that evil spirits put on especially man‘s persuasions and cupidities, and that when they put them on they rule the man despotically; for he who introduces himself into a man’s cupidities, and into his persuasions, subjects the man to himself, and makes him his servant; whereas influx through angels takes place in accordance with the man‘s affections, which they gently lead and bend to good, and do not break, the very influx being tacit and scarcely perceptible, for it flows into the interiors, and continually acts by means of freedom.

AC 6206. Be it further known that all evil flows In from hell, and all good through heaven from the Lord.  But the reason why evil is appropriated to a man is that he believes and persuades himself that he thinks and does it from himself, and in this way makes it his own.  If he believed as is really the case, then evil would not be appropriated to him, but good from the Lord would be appropriated to him; for the moment that evil flowed In, he would reject that it was from the evil spirits with him, and as soon as he thought this, the angels would avert and reject it.  For the influx of the angels is into what a man knows and believes, but not into what a man does not know and does not believe; for their influx is not fixed anywhere except where there is something appertaining to the man.

[2] When a man appropriates evil to himself In this way, he gets for himself a sphere of that evil, which sphere is that to which those spirits from hell adjoin themselves who are in the sphere of a like evil; for like is conjoined with like. The spiritual sphere with a man or a spirit is an exhalation Bowing forth from the life of his loves, from which his quality is known at a distance.  All in the other life are conjoined together in accordance with the spheres, and so also are the societies one with another; and according to their spheres they are also dissociated, for opposite spheres come Into collision, and mutually repel each other.  Therefore the spheres of the loves of evil are all in hell, and the spheres of the loves of good are all in heaven; that is, they who are in these spheres.

AC 6207. The influx of the angels is especially into the conscience of man: there is the plane Into which they operate. This plane is In the Interiors of man.  Conscience is twofold, interior and exterior.  Interior conscience is of spiritual good and truth; exterior conscience is of justice and equity. At the present day this latter conscience exists with many; but interior conscience with few.  Nevertheless they who enjoy exterior conscience are saved in the other life; for they are of such a character that if they act contrary to what is good and true, or contrary to what is just and equitable, they are inwardly distressed and tormented; not because by so doing they suffer loss of honor, of gain, or of reputation; but because they have acted contrary to good and truth, or to justice and equity. But where these consciences do not exist, there is something else of a very low nature which sometimes counterfeits conscience, and which leads men to do what is true and good, and what is just and equitable, not from the love of these, but for the sake of self and their own honor and advantage.  These persons also are distressed and tormented when adverse things befall them. But this conscience is no conscience, because it belongs to the love of self and of the world, and there is nothing in it which regards the love of God and of the neighbor; and therefore - in the other life it does not show itself.  Men of this description can also perform duties of considerable eminence, like those who enjoy genuine conscience; for in the external form they act in a similar way; but for the sake of their own honor and reputation; and therefore the more they fear the loss of these, the better do they perform public duties in favor of their neighbor and of their country; whereas those who do not fear the loss of these things are members of the commonwealth who are worthy only of rejection.  They who are in this false conscience do not even know what conscience is, and when they are told by others what it is, they deride it and believe it to be the result of simplicity or of mental disorder.  These things have been said in order that it may be known how the case is with influx, namely, that conscience is the plane into which the angels flow, and indeed into the affections of good and truth, and of justice and equity therein; and that in this way they hold the man bound, yet still in freedom.

AC 6208. There are many who enjoy an hereditary natural good, by virtue of which they feel delight in doing well to others, but who have not been imbued with principles of doing what is good, either from the Word, the doctrine of the church, or from their religiosity.  Thus they could not be endowed with any conscience, for conscience does not come from natural or hereditary good, but from the doctrine of truth and good and a life in accordance therewith.  When such persons come into the other life, they marvel that they are not received into heaven, saying that they have led a good life.  But they are told that a good life from what is natural or hereditary is not a good life, but that a good life is from those things which belong to the doctrine of good and truth and the consequent life; for by means of these, men have principles impressed on them that concern what is true and good, and they receive conscience, which is the plane into which heaven flows. In order that such persons may know that this is the case, they are sent into various societies, and they then suffer themselves to be led astray into evils of every kind, by mere reasonings and the derivative persuasions that evils are goods and goods evils, and in this way they are persuaded in every direction, and are carried away like chaff before the wind; for they are devoid of principles, and also of a plane into which the angels may operate and withdraw them from evils.

AC 6209. The influx of the angels with a man is not noticed as is the influx of spirits, for that which inflows from the angels is not material, but is spiritual, and all appears like a stream of air (fluviatile aereum); from the interior angels, like a luminous one; and from the still more Interior angels, like a flaming one.  Of the Lord’s Divine mercy more shall be said about this at the end of the following chapters.

AC 6210. It has sometimes happened that I was earnestly thinking about worldly things, and about such things as give great concern to most persons, namely, about possessions, the acquirement of riches, about pleasures, and the like.  At these times I noticed that I was sinking down into what is sensuous and that in proportion as my thought was immersed in such things, I was removed from the company of the angels.  By this it was also made plain to me that they who are deeply immersed in such cares cannot have intercourse with those who are in the other life.  For when such thoughts possess the whole of the mind, they carry the lower mind downward, and are like weights which drag it down; and when they are regarded as the end, they remove the man from heaven, to which he cannot be elevated except by means of the good of love and of faith.  This was made still more manifest to me from the fact that once when I was led through the abodes of heaven, and was at the time in a spiritual idea, it happened that I suddenly began to sink into thought about worldly things, and then all that spiritual idea was dissipated and became as naught.

AC 6211. I have sometimes wondered why speech and action are not directed by means of particular spirits, as are thought and will; but I was instructed that speech follows from thought, and action from will, and that this flows from order, thus by means of general influx.  Nevertheless spirits are allotted to each member of speech, and to each member of action; but these spirits are not aware of it.  General influx is a continuous endeavor from the Lord through the universal heaven into everything pertaining to the life of man.

AC 6212. It is known from the Word that there was an influx from the world of spirits and from heaven Into the prophets, partly by dreams, partly by visions, and partly by speech; and also with some into the very speech and into the very gestures, thus into the things that belong to the body; and that at the time they did not speak from themselves, nor act from themselves, but from the spirits who were then in possession of their bodies. At such times some of them behaved like insane persons, as did Saul when he lay naked; others when they wounded themselves; others when they put horns on themselves, and others in similar ways.

[2] And as I longed to know In what manner these men were actuated by spirits, I was shown by means of a living experience. To this end I was for a whole night possessed by spirits, who so took possession of my bodily things that I had only a very obscure sensation that it was my own body. When these spirits came, they appeared like little clouds heaped together into various forms, for the most part pointed; the little clouds were black. In the morning I saw a chariot with a pair of horses, in which a man was being conveyed. Afterward I saw a horse on which some one was sitting, who was thrown off from the horse backward, and there lay while the horse was kicking. Afterward another was seen seated on a horse. They were noble horses.

[3] After these things were seen, the angels told me what they signified, namely, that the chariot in which the man was, signified the spiritual sense that was in the prophetical things that were uttered, and which these represented; that the horse which threw his rider and kicked, signified the Jewish and Israelitish people with whom were these things, that people being solely in externals, and therefore the intellectual rejected them, and as it were by kicking put them away; and that the other sitting on the horse signified the intellectual with those who are in the internal sense of the prophetic Word.

[4] From this state, in which I was during the night until morning, I was instructed how the prophets, through whom spirits spake and acted, were possessed; namely, that the spirits had possession of their bodies, insomuch that scarcely anything was left except that they knew that they existed. There were certain spirits appointed to this use, who did not desire to obsess men, but merely to enter into the man‘s bodily affections; and when they entered into these, they entered into all things of the body.  The spirits who were usually with me said that I was absent from them while I remained in this state.

[5] The spirits who possessed my body, as formerly the bodies of the prophets, afterward talked with me, and said that at the time they knew no otherwise than that they had life as when in the body, besides saying much more. I was told further that there were also other influxes with the prophets, to enable them to be at their own disposal, and to use their own thought, only that spirits spake with them, for the most part at that time within them; but that this influx was not into the thought and the will, but was merely a discourse that came to their hearing.

AC 6213. That hell through its spirits continually injects evil and falsity, and that these spirits pervert and extinguish truths and goods, and that the Lord through the angels continually averts, removes, mitigates, and moderates these efforts, has been made so familiar to me by the almost continual experience of many years, that I cannot even think of any doubt.  But in order that the angels may be able to avert the influxes from hell, there must be in the man truths of faith joined to good of life into which they may flow. These must be the plane into which they may operate.  But if a man have no such things, he is carried away by hell, and then the Lord through angels rules him as to externals, which are called external bonds, which belong to the man’s own prudence, in order that he may appear in external form as a lover of his neighbor and his country; but only for the sake of his own honor, of his own advantage, of reputation for the sake of these, of the fear of the penalties of the law, and also of death.  These are the external bonds by which a man is ruled, when there are no internal bonds which are of conscience.  But these external bonds are of no avail in the other life, for they are taken away from the man, and when they are taken away he appears such as he had been inwardly.

AC 6214. How difficult it is for man to believe that spirits know his thoughts, was made evident to me by the following circumstance. Before I spoke with spirits it happened that a certain spirit said a few words to me about that of which I was thinking.  It amazed me that a spirit should know this; because I supposed that such things were hidden, and known only to God.  Afterward, when I began to speak with spirits, I was indignant that I could not think anything that they did not know, and because this would be troublesome to me. But after I had been accustomed to it for a few days it became familiar to me.  At last I found that spirits not only perceive all things of man‘s thought and will, but also many more things than the man himself perceives; and that the angels perceive still more, namely the intentions and ends, from the first through the middle to the last; and that the Lord knows not only the quality of the whole man, but also what his quality will be to eternity. From this it is evident that nothing whatever  is hidden; but that what a man inwardly thinks and plots is In the other life made manifest as in clear day.

AC 6215. A continuation about influx and the intercourse of the soul and the body will be found at the end of the following chapter.

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